Ibn Al Qayyim on Taqleed

[MinAhlilHadeeth]

Question: Some scholars say that taqlîd of one of the four schools of thought is obligatory. I find their argument valid as they say it is not possible for a common man to make ijtihâd by himself. This makes the religion easy for the common man. I would be very grateful if you could shed more light on this subject.

Answered by Sheikh Salman al-Oadah

You have the right to follow a certain school of thought such as the Malikî, Shafi`î, Hanafî, Hanbalî, Zâhirî, or Awza`î school. But neither you nor anyone else may follow one school in an issue where it is clearly established that the evidence points to the contrary.

Allah created us to worship Him and follow His Messenger (peace be upon him). Allah says: “Obey Allah and obey the Messenger”

We, as servants, will be asked on the Day of Judgment “What was the answer you gave to the Messengers?” [Sûrah al-Qasas: 65].

We are commanded to follow the revelation sent to Prophet Muhammad (peace be upon him). Allah says: “Follow (O men) the revelation given unto you from your Lord.” [Sûrah al-A`râf : 3]

The founders of all the schools of law used to tell their students not follow them in this or that but to take from the same source they have taken from and to follow the evidence. Those prominent Imams all had famous sayings related from them in this regard.

Therefore, whoever came to know a true Sunnah with certainty is forbidden to disregard it in deference to the saying of the scholar whom he chooses to follow.

Ibn `Abd al-Barr related the consensus of the scholars on this point.

This is a clear matter. However, for a common person who cannot distinguish between texts and evidences. it is perfectly alright for him to copy a scholar whom he trusts, and fear Allah as much as possible.

Source

 

[MinAhlilHadeeth]

:salamext:

Why u being difficult sister? Brother IbnAbdulHakim is merely saying that because we do not have enough knowledge to interpret stuff, we have to take other scholars opinion, rather than making our own up. Thats it. He didn't say it was obligatory.

:salamext:

Brother ibnAbdulHakim isn't the only one contributing to this thread. Look at the whole thread.

 

[Umm Yoosuf]

Like I already posted once before:

I copied this Chapter from the Book called "The Path to Guddance ny Imaam Ibn Al-Qayyim Al-Jawziyyah"

Chapter Eleven​

Ibn Al-Qayyim on follwoing a School of though (Madhhab)

Ibn Al-Qayyaim said: "Does the common person have to follwo one of the well known madhhabs or not? There are two sayings regarding this:


Thats it is not obligatory upon him and this is what is correct and definite since there is nothing obligatory except what Allah, the Most High, and His Messenger have made obligatory. Neither Allah nor His Messenger have made obligatory to follow the school of thought (madhhab) of any person from the ummah and to follow him alone in the Religion. The best generations passed by without anyone doing this. Inded the common person cannot have a madhhab, even if he thinks that he does, since the common person has no madhhab at all. This is because the madhhab will be either for the one who is able to research to a certain level and understand evidence and also know about the other madhhabs or for the one who has read a book concerning the details of that madhhab and knows the ruling and saying of his Imaam.


As for the one who is unable to do any of thatbut merely says, 'I am a Shaafi'ee...or 'I am Hanbalee...etc'., then he does not become that just by saying so, just as would be the case if he said 'I am religious scholar...' or 'I am a scholar of grammar...' then does he become that just by saying so. This is futher clarified by the fact that the one who says 'I am shaafi'ee... or a Maalikee...or a Hanafee...' claiming that he follows that Imaam and his way, would only be truthful if he were to follow his way in acquing knolwedge, understanding and extraction of proof. As for this one, with his ignorance and being far from the manners of the Imaam and his knolwedge and way, how can it be correct for him to ascribe himself to him except with mere claims and empty words having no meaning?! How can the common person have a madhhab? Even if it could be imagined it would still not be obligatory upon him or anyone else to ever have to follow the madhhab of a certain amn from the ummah, to the extent that he accepts all his saying and rejects everyone else's sayings.

This is a filthy innovation introuduced tinto the ummah.

No scholar of Islaam has ever said this and they are higher in station and better knowing about Allah than to order the people about this. Even futher from the truth is the saying of those who say that he must stick to the madhhab of a single scholar and futher still from the truth is the one whp says, he must follow one of the four madhhabs! O Allah, how strange!


(Is it that) the madhhabs of the Campanions of Allah's Messneger (pbuh) have died out and those of the taabi'een and those who came after them and those of the rest of the scholars of Islaam and all have invalidated except for the madhhabs of four men only from amongest all the rest of the scholars and Imaams?!



Rather, that which Allah, the Most High, and His Messenger made obligatory upon the Companions, the taabi'een and those who came after them is the same as that which He made obligatory upon those after them util the Day of Resurrection. That which is obligatory does not vary or change, even though how it is achieved may vary or the amount which is obligatory may vary due to varying ability or inability, time, place and condition, but that also follows what Allah and His Messenger have obligated.

Those who say that it is correct for the common person to have a madhhab claim, 'Because he believes that the madhhab which he ascribes himself to is the truth, therefore, he must be sincere to his belief.' If this saying of theirs were true then it would mean that it is forbidden to seek a ruling from anyone other than the people of his own madhhab and likewise thats it is forbidden to take the madhhab of anyone equal or greater than than his own Imaam and would mean other things which all show the falsity of the beleif in the first place. Indeed it would mean that if he saw a text from Alalh's Messenger or a saying from the four Caliphs with other than his own Imaam, he would have to abandon the text and the sayings of the Compainions and give precedence to the saying of his own Imaam.


Rather, he should seek from whom he wishes from the followers of the four madhhabs and others besides them. It is not obligatory upon him or upon the one who delievers verdicts (muftee) to limit himself to one of the four Imaams. Upon this is the consensus of the ummah, just as it is not obligatory upon the scholar to restrict himself to the hadeeths reported by the people of his land or any land in particlular, rather, if any hadeeth is authentic it is obligatory to act upon it, (*) whether it is reported of the people of the Hijaaz, 'Iraaq, Shaam, Egypt or Yeme." (**)
...................................................................................................

(*) Aboo Haneefah said, "When I say something contradicting the Book of Allah, the Exalted, or what is narrated from the Messenger, then ignore my saying," al-Fulaani in Eeqaaz al-Himam (p.50), tracing it to Imaam Muhammad and then saying, "This does not aplly to the mujtahid, for he is not bound to their view anyway, but it applies to blind-following." Imaam Maalik said, "Truly I am only a mortal. I make mistakes (sometimes) and I am correct (sometimes). Therefore, look inot 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," Ibn 'Abdul-Barr in Jaami' Bayaanal-Ilm (2/32). Imaam ash-Shaafi'ee said, "The sunnahs of the Messenger of Allah reach, as well as escape from, everyone of us. So whnever I voice my opinion or formulate a principle, where something contrary to my view exists on the authority of the Messnger of Allah, then the correct view is what the Messenger of Allah has said- and it is my view," related by Haakim with a continuous chain of narration to Shaafi'ee, as in Taareekh Dimashq of Ibn 'Asaakir (15/1/3), I'laamul-Muwaqqi'een (2/363, 364). And he also said "The Muslim are unanimously agree that if a sunnah of the Messenger of Allah os made clear to someone, it is not permitted for him to leave it for the saying on anyone else." Ibn al-Qayyim (2/361) and Fulaani (p.68). Imaam Ahmad said, "The opinion of Awaa'ee, the opinion of Maalik, the opinion of Aboo Haneefah- all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet and his Companions)," Ibn 'Abul-Barr in Jaami' Bayaan al-'ilm (2/149).


(**) I'laamul-Mwwaqqi'een (4/261).

And with regards to Bukhri I am talking about people like us who can read, other rules and regulations is is another issue. The layman has no madhab.

thread closed!

 

[MinAhlilHadeeth]

:salamext:

As Al-Mu'minah said, the thread has been closed. Both sides have presented their evidences, and it is better the thread gets closed before one of us speaks without knowledge.

I would like to direct you all to a post made by our brother Kadafi:

http://www.islamicboard.com/477932-post15.html

There are threads on taqleed in the sects and division section, so check it out inshaAllah. And verily Allah knows best.

:wasalamex