Ibn Al Qayyim on Taqleed

[Mohsin]

I don't understand why discussions fall into sectarianism..however, 'salafis' (those who ascribed themselves to the way of the Salaf) existed before Imam AbdulWahab:
http://www.islamicboard.com/725790-post4026.html

Now can we stay off it? Jazakallah Khayr.

Bro really I am very very sorry, I totally did not mean it in that way, you have completely misunderstood it. i put "salafi" into quotation marks for a reason, as I think it is a foolish term, as is wa_haabi, really I dont like name calling, and I by no means consider "salafi" to be a seperate sect. i specifically said people who CLAIM to have started "salafisim". I will try and stay off it insha'allah

 

[IbnAbdulHakim]

Assalaamu Alaikum Wa Rahmatulaah

I do not understand what the necessary is for one to ascribe themselves to one of the four schools of thought!

wa alaikum ussalaam wa rahmatullahi wa barakatuhu

sister im assuming you've read this whole thread.
that very question is answered, it may lead to following of desires and beautiful examples are given, if you retrace im sure you will come across it inshaAllah. if not let me know.

They all said follow the strongest opinion, the opinion that agrees with Quran and Sunnah.

ok we need to really look into this. Were they talking to us? Us people who have no knowledge but the little books we've read, or were they talking to the great learned students of knowledge who had the bright potential and strived to be mujtahids/muhhaditheen etc etc.
really who were they addressing because im not sure ukhtee?

Put it this way, if you want to learn how to pray pick up sahih Bukhari! It gives you almost the details of how to pray!

so your saying sahih bukhari has everything including all the sunnahs of prayer, all the witrs, all the fard etc? does it give the context as to what was the situation etc etc?

They followed the way of the salaaf!

that is the intention, i had a 1 hour discussion with a brother on the internet.

he gave extremely good arguments and had said that ibn uthaymeen, ibn baaz and albanee rahmatullahi alayh ajma'een take the strongest of the opinions of the four madhaahib to formulate the most saheeh ( correct).

he quoted many times the hadith in which the prophet sallallahi alaihi wasallam said the ones with pride look down on truth, and mentioned that kibr negates all chance to get into jannah.

then my question is simple, should we follow the madhab of the scholars uthaymeen, ibn baaz, albanee? because it is all scholaly views and verdicts right? their verdicts will of course conflict with other scholarly views and the question arises who is right?

Likewise we should do that and leave off blind following, sticking to one of them. Follow the way of the salaaf just like they did Insha Allah. Our Madhab is that of the Salaaf

subhanAllah... again you call it blind following? how is it blind following when we wish to take from scholars? i would understand if a man came up to me and said "from now on you must eat fish before you pray" and i said " OMG REALLY? ok!!" and i start eating fish before i pray, that is blind following.

but i wish to take the knowledge of the learned for my islaam, you call this blind following? such an ugly term

 

[Mohsin]

Assalaamu Alaikum Wa Rahmatulaah

I do not understand what the necessary is for one to ascribe themselves to one of the four schools of thought! They all said follow the strongest opinion, the opinion that agrees with Quran and Sunnah. Put it this way, if you want to learn how to pray pick up sahih Bukhari! It gives you almost the details of how to pray! They followed the way of the salaaf! Likewise we should do that and leave off blind following, sticking to one of them. Follow the way of the salaaf just like they did Insha Allah. Our Madhab is that of the Salaaf.

WaSalaamu Alaikum.

sister, please read the whole thread first, many of your questions hve been answered

 

[Md Mashud]

if you want to learn how to pray pick up sahih Bukhari!

Lol, tell me your joking

 

[siFilam]

In The Name of Allah, The Most Gracious, The Most Merciful

:salamext:
and greetings

Lol, tell me your joking

Brother attitude like this won't help this discussion. We're one Ummah, we should do our best to discuss with proper manners as our Beloved Messenger (peace and blessings be upon Him) did. You are only exacerbating the tension.

wasalam
-SI-

 

[siFilam]

In The Name of Allah, The Most Gracious, The Most Merciful

:salamext:
and greetings

I've been following this thread all day. I've given this some serious thoughts, read couple of articles and answers from fatwa sites regarding Taqleed. I think it’s important that as born Muslims we should question our practice. I don’t mean questioning what’s obligatory or the unambiguous commands of Allah, The Most Exalted, and His Messenger (peace and blessings be upon him). I’m referring to the practices which we were raised with. (For example, I was raised as a Hanifie. So obviously Taqleed was accepted and practiced in my family.) With this in mind I seriously considered the necessity of Taqleed.

From what I’ve read so far, I think there are wisdoms behind Taqleed. Especially considering the present state of the Muslim Ummah.
Sister Al-Mu'minah stated that

Put it this way, if you want to learn how to pray pick up sahih Bukhari! It gives you almost the details of how to pray! They followed the way of the salaaf!
WaSalaamu Alaikum.

We’re very blessed since we have access to books such as Sahih Al-Bukhari and the English translations of such books.
But there are many in the Muslim countries that don’t have these luxuries.
What about them? How can we expect them to derive the rulings necessary to practice Islam properly? What about the Muslims with access to knowledge and books yet lack the basic knowledge of Islam. To demonstrate the severity of the problem: there are Arabs who don’t know how to properly recite the Qur’an with Tajweed. Should it be left up to them to derive Islamic rulings? If we do than Islam will end up like the present day People of the Book.
Following a particular Madhab doesn’t exempt anyone from acquiring religious knowledge. rather it’s a guide to properly obey Allah and His Messenger (peace and blessings be upon him).
And the four Imams were the Salah, so how is this not following the way of the Salaf?

This is one of the best explanation I’ve read so far.

”The simplest and most tangible example of Taqlîd or Ittibâ is that of a child learning his basic alphabets at school. Every child learning his alphabets is unconsciously practising Taqlîd. A learner driver taking instructions from a driving instructor is practising Taqlîd. People going to a specialist doctor for medical treatment and following his instructions is another glaring example of Taqlîd or Ittibâ. A lay person soliciting a legal opinion from an advocate or following the advice of a tax consultant is another common case of Taqlîd. A client at an engineering firm, asking for the engineer?s advice on complex engineering calculations is yet another instance of Taqlîd or Ittibâ in action. The millions of ?facts? in the myriad of sciences such as astronomy, archaeology, etc. are all distinct examples of Taqlîd or Ittibâ Who ever questions the ?fact? or asks for proof that the sun is really 93 million miles away from the earth! It is taken for granted that this is the findings of the ?experts? in these fields and everyone simply accepts it as such. School teachers teach these to their pupils as ?gospel truth? and children learn and memorise these ?facts? with the hope of succeeding in their exams. There are countless such examples of Taqlîd or Ittibâ in everyday existence. It is quite clear from the above, that Taqlîd or Ittibâ is a natural way of life, and is not specific to Islam or Islamic Fiqh alone. Taqlid is the easy option for ordinary people In the context of Islamic Fiqh or Law, Taqlîd or Ittibâ simply refers to accepting and following the verdicts of expert scholars of Islamic Fiqh in their exposition and interpretation of Islamic Law, without demanding from them an in-depth explanation of the intricate processes required in arriving at such a verdict, called Ijtihad. It simply means that ordinary folk do not have to do Ijtihâd, i.e. the intricate and complicated procedures involved in deriving Islamic rulings that scholars exercise when issuing a Fatwâ (legal verdict).”
http://www.askimam.org/fatwa/fatwa.php?askid=f9cf903dc0b124ce4682ee977a64e94d

and more for those interested:
http://www.askimam.org/fatwa/fatwa.php?askid=88aa248a52df1b6adac88eace51529d0

If I offended anyone, please forgive me.
Sister Al-Mu'minah, forgive me. I know picked your quote out of all the other posts. No hard feelings, for the sake of Allah.
May Allah forgive all of us, guide us, and keep us steadfast on the straight path. Ameen.

Wasalam
-SI-

 

[------]

Originally Posted by IbnAbdulHakim
how is it blind following when we wish to take from scholars?

:salamext:

U know brother IbnAbdulHakim has got a valid point...Coz we cant interpret things ourselves, so we need to have the opinion of a learned scholar....How is that Taqleed :?

 

[skhalid]

reallly?!..oh okay

 

[skhalid]

hmmm...interesting...dats all I gota say!!!

 

[Musalmaan]

Can someone tell me what the following stand for:
-Buzrook?


-

pious saint (i think what they meant there)

Hanafi Fiqhi Masaa`il?

-

rulings.

 

[Musalmaan]

:salamext:
masha'Allah that was really good discussion, just to share my few words into this thread, that muqallid of a madhab do NOT consider other madhab followers to be wrong/misquided, else why would they have said to follow one of the four madhab arba?
all the madhab arba ARE adherent of Quran and Sunnah.. Its just that Aima mujhtahideen have deduced a masalah differently. (Imam Ibn Taymiyah rahimahulla has also mentioned few points as to why exist among the madhab difference of opinions according to his understanding/knowledge)

The wellknown point is:

I consider my Madhab to be correct with a slight possibility(Ihtamaal) that it may be not. And consider other madhahib to be wrong with slight possibility of being correct​

In any case (right or wrong), the muqallid and mujtahid are rewarded by the mercy of Allah SWT (hadith in bukhari). This is the virtue of being obedient to Allah and His Rasul.

the madhab is not actually school of thought but schoool of laws.
one thing more that i shld mention here that there is not a SINGLE hadith book present where the complete salaah is mentioned, not a single hadith book, so there is NO point on searching all the rulings from bukhari. moreover, what ayah of Quran and hadith say to search the prophet saying in Bukhari first, then muslim and so on? this itself is using own logics (Qiyas) which is also conceptually and logically wrong and not being used by anyone of the mujtahid in the past.

The rest of the questions i beleive has been covered by brother mohsin, ibn AbdulHakim and others, may Allah reward for you all to defend truth and keep us steadfast onto the right path. ameen.

 

[IbnAbdulHakim]

:salamext:

....How is that Taqleed :?

Assalamu Alaikum

no sister it IS taqleed, but it is NOT blind following.

subhanAllah wallahil a'zeem it shows ignorance when people call something which great great scholars done "blind following."

may Allah guide us all, at least think twice before using such terms.


i hope i didnt offend anyone, i just want to clarify inshaAllah

 

[Rebelution]

Just want to clarify if no one hasn't, doing taqleed does not necessarily mean one must has to adhere to a madhhab. It simply means that a layman should ask any qualified Mufti no matter what his madhhab is, until he himself seeks knowledge and becomes independant inshAllaah.

Imaam Shawkaani -rah- on the other hand disagreed and what it seemed like he said that everyone should become learned enough to derive their own rulings and not rely upon anyone.

 

[Rebelution]

Mulla 'Ali al-Qari al-Hanafi says, as reported by al-Ma’sumi:
“It is not obligatory upon anyone from the Ummah to be a Hanafi, or a Maliki, or a Shafi’i, or a Hanbali; rather, it is obligatory upon everyone, if he is not a scholar, to ask someone from Ahlul Dhikr (people of knowledge), and the four Imaams are from amongst the Ahlul Dhikr."

Ibn Qawan ash-Shafi’i says in his al-Tahqiqat,
“The truth is that it is not incumbent to adhere to a Madhhab; Rather, a person should ask whoever he likes, but without seeking allowances (tatabbu’ al-rukhas).”

Ibn Muflih al-Hanbali, in al-Furu’, mentions the difference of opinion amongst the Malikis and Shafi’is, saying: “It (following a madhhab) not being obligatory is the most famous opinion”.
al-Mardawi comments: “And this is the correct opinion”.

 

[IbnAbdulHakim]

assalamu alaikum akhee/ukhtee reb

can you please link me to a biography of these scholars. i wish to read up on who comments inshaAllah

 

[MinAhlilHadeeth]

:salamext:

This thread may be closed soon, as I see it is leading to a lot of argumentation.

I see people keep using the 'following desires' excuse. I don't follow any madhhab, and I do not follow my desires. I tend to go with the stricter opinion, to be on the safe side. For example, the issue of niqaab. I haven't made up my mind on that issue, but I wear it anyway to be on the safe side. I've never made ijtihaad, and I don't plan on doing so either. Ijtihaad is for the 'ullema, not for someone who has as little knowledge as me.

Now, I feel offended at how people make out like if you're not a muqallid, you are mujtahid. That's extremism, in my eyes. And you cannot assume taht every non-muqallid will follow his desires. It's possible that you can have taqwah, no?

Ibn al-Qayyim says: “This is definitely the correct opinion, since there is nothing obligatory, except that which Allah and His Messenger made obligatory. And never did Allah or His Messenger oblige anyone to adhere to the Madhab of one of the Imams, to make Taqleed of one and leave the others.”

Ibn Taymiyah says: “If a Muslim faces an event without precedence, then he should ask the one he believes issues verdicts in accordance with Allah’s and His Messenger’s  Shari’ah, irrespective of which Madhab he is from. It is not incumbent upon any Muslim to make Taqleed of a particular person amongst the scholars in everything he says” - to his words - “For one to follow someone’s Madhab due to his incapacity to find out the Shar’i ruling from other than him, then that is only permissible, and not something obligatory upon everyone if it becomes possible for one to obtain the knowledge of Shar’ through different means. In fact, everyone is obliged to fear Allah to his utmost, and seek the knowledge of what Allah and His Messenger  have ordained, so that he may perform the ordered and abstain from the prohibited.”

This is the opinion that I follow.

 

[MinAhlilHadeeth]

:salamext:

Is it obligatory to follow a particular madhhab? ​

Question:
Is it mandatory for a muslim to follow a specific madhab (maliki, hanafi, hanbali,etc)?
If it is so, what madhab is the best? Is it true that Abou Hanifa's madhab is the most followed in the muslim world?.

Answer:
Praise be to Allaah.

It is not obligatory for a Muslim to follow any particular madhhab among these four. People vary in their level of understanding and ability to derive rulings from the evidence. There are some for whom it is permissible to follow (taqleed), and indeed it may be obligatory in their case. There are others who can only follow the shar’i evidence. In Fataawa al-Lajnah al-Daa’imah this question was answered in a detailed manner, which is worth quoting here in full.

Question:

What is the ruling on following one of the four madhhabs in all cases and situations?

The Committee replied:

Praise be to Allaah, and blessings and peace be upon His Messenger and his family and companions.

Firstly: the four madhhabs are named after the four imams – Imam Abu Haneefah, Imam Maalik, Imam al-Shaafa’i and Imam Ahmad.

Secondly: These imams learned fiqh (jurisprudence) from the Qur’aan and Sunnah, and they are mujtahideen in this regard. The mujtahid either gets it right, in which case he will have two rewards, the reward for his ijtihaad and the reward for getting it right, or he will get it wrong, in which case he will be rewarded for his ijtihaad and will be forgiven for his mistake.

Thirdly: the one who is able to derive rulings from the Qur’aan and Sunnah should take from them like those who came before him; it is not right for him to follow blindly (taqleed) when he is believes that the truth lies elsewhere. Rather he should follow that which he believes is the truth. It is permissible for him to follow in matters in which he is unable to come to a conclusion based on the Qur’aan and Sunnah and he needs guidelines concerning a particular issue.

Fourthly: Whoever does not have the ability to derive rulings himself is permitted to follow one whom he feels comfortable following. If he is not comfortable following him then he should ask until he finds someone with whom he is comfortable.

Fifthly: From the above it is clear that we should not follow their opinions in all situations and at all times, because they may make mistakes, but we may follow their views that are sound and are based on the evidence.

Fataawa al-Lajnah, 5/28

It says in Fataawa al-Lajnah, no. 3323:

Whoever is qualified to derive rulings from the Qur’aan and Sunnah, and has strong knowledge in that regard, even if that is with the help of the legacy of fiqh that we have inherited from earlier scholars of Islam, has the right to do that, so he can act upon it himself and explain it in disputes and issue fatwas to those who consult him. Whoever is not qualified to do that has to ask trustworthy people who so that he may learn the rulings from their books and act upon that, without limiting his asking or his reading to one of the scholars of the four madhhabs. Rather people refer to the four imams because they are so well known and their books are well written and widely available.

Whoever says that it is obligatory for the learned people to follow the scholars blindly in all cases is making a mistake and being inflexible, and is thinking that these learned people are inadequate, and he is restricting something that is broad in scope.

Whoever says that we should limit following to the four madhhabs is also mistaken, because he is restricting something that is broad in scope with no evidence for doing so. With regard to the common (i.e., uneducated) man there is no difference between the four imams and others such as al-Layth ibn Sa’d, al-Awzaa’i and other fuqaha’.

Fataawa al-Lajnah, 5/41

It says in Fatwa no. 1591:

None of them called people to follow his madhhab, or was partisan in following it, or obliged anyone else to act in accordance with it or with a specific madhhab. Rather they used to call people to follow the Qur’aan and Sunnah, and they would comment on the texts of Islam, and explain its basic principles and discuss minor issues according to general guidelines, and issue fatwas concerning what people asked about, without obliging any of their students or anyone else to follow their views. Rather they criticized those who did that and said that their opinions should be cast aside if they went against a saheeh hadeeth. One of them said: “If the hadeeth is saheeh then that is my madhhab.” May Allaah have mercy on them all.

It is not obligatory for anyone to follow a particular madhhab, rather we should strive to learn the truth if possible, or to seek the help of Allaah in doing so, then to rely on the legacy that the earlier Muslim scholars left behind for those who came after them, thus making it easier for them to understand and apply the texts. Whoever cannot derive rulings from the texts etc for some reason that prevents him from doing so should ask trustworthy scholars for whatever rulings of sharee’ah he needs, because Allaah says (interpretation of the meaning):

“So ask the people of the Reminder [Scriptures — the Tawraat (Torah), the Injeel (Gospel)] if you do not know”

[al-Anbiya’ 21:7]

So he has to strive to ask one whom he trusts among those who are well known for their knowledge, virtue, piety and righteousness.

Fataawa al-Lajnah al-Daa’imah, 5/56

The madhhab of Abu Haneefah (may Allaah have mercy on him) is the most widespread madhhab among the Muslims, and perhaps one of the reasons for that is that the Ottoman caliphs followed this madhhab and they ruled the Muslim lands for more than six centuries. That does not mean that the madhhab of Abu Haneefah is the most sound madhhab or that every ijtihaad in it is correct, rather like other madhhabs it contains some things that are correct and some that are incorrect. What the believer must do is to follow the truth and what is correct, regardless of who says it.

And Allaah knows best.

Islam Q&A

 

[MinAhlilHadeeth]

Imitation (taqleed), following the evidence (daleel) – and was Ibn Hazm a Hanbali? ​

Question:
How can a person not make taqleed and still at the same time follow the teachings of one of the imams hanafi, maaliki, shaafi and ahmad bin hanbal(may allah(s.w) have mercy on them all). i am asking this because after reading a summary of the biography of bin baaz( may allah(s.w) have mercy on him)that he followed the school of ahmad bin hanbal(may allah(s.w) have mercy on him) but didnt do taqleed. please explain this to me because im confused .

Answer:
Praise be to Allaah.

Firstly:

The followers of the madhhabs are not all the same. Some of them are mujtahids within their madhhab, and some are followers (muqallids) who do not go against their madhhabs in any regard.

Al-Buwayti, al-Muzani, al-Nawawi and Ibn Hajr were followers of Imam al-Shaafa’i, but they were also mujtahids in their own right and differed with their imam when they had evidence. Similarly Ibn ‘Abd al-Barr was a Maaliki but he differed with Maalik if the correct view was held by someone else. The same may be said of the Hanafi imams such as Abu Yoosuf and Muhammad al-Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn Muflih and others.

The fact that a student studied with a madhhab does not mean that he cannot go beyond it if he finds sound evidence elsewhere; the only one who stubbornly clings to a particular madhhab (regardless of the evidence) is one who lacking in religious commitment and intellect, or he is doing that because of partisan attachment to his madhhab.

The advice of the leading imams is that students should acquire knowledge from where they acquired it, and they should ignore the words of their imams if they go against the hadeeth of the Prophet SAWS (peace and blessings of Allaah be upon him).

Abu Haneefah said: “This is my opinion, but if there comes someone whose opinion is better than mine, then accept that.” Maalik said: “I am only human, I may be right or I may be wrong, so measure my words by the Qur’aan and Sunnah.” Al-Shaafa’i said: “If the hadeeth is saheeh, then ignore my words. If you see well established evidence, then this is my view.” Imam Ahmad said: “Do not follow me blindly, and do not follow Maalik or al-Shaafa’i or al-Thawri blindly. Learn as we have learned.” And he said, “Do not follow men blindly with regard to your religion, for they can never be safe from error.”

No one has the right to follow an imam blindly and never accept anything but his words. Rather what he must do is accept that which is in accordance with the truth, whether it is from his imam or anyone else.

Shaykh al-Islam Ibn Taymiyah said:

No one has to blindly follow any particular man in all that he enjoins or forbids or recommends, apart from the Messenger of Allaah (peace and blessings of Allaah be upon him). 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-Shaafa’i or Ahmad said that this was forbidden.

Majmoo’ al-Fataawa, 23/382.

Shaykh Sulaymaan ibn ‘Abd-Allaah (may Allaah have mercy on him) said:

Rather what the believer must do, if the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) have reached him and he understands them with regard to any matter, is to act in accordance with them, no matter who he may be disagreeing with. This is what our Lord and our Prophet (peace and blessings of Allaah be upon him) have enjoined upon us, and all the scholars are unanimously agreed on that, apart from the ignorant blind followers and the hard-hearted. Such people are not scholars.

Tayseer al-‘Azeez al-Hameed, p. 546

Based on this, there is nothing wrong with a Muslim being a follower of a certain madhhab, but if it becomes clear to him that the truth (concerning a given matter) is different from the view of his madhhab, then he must follow the truth.

With regard to Ibn Hazm, he was an imam and a mujtahid, and he regarded blind following as haraam. He was not a follower of any of the imams, neither Imam Ahmad nor any other imam. Rather he was the imam of ahl al-zaahir (the Zaahiris or literalists) during his own time and until now. Perhaps the view that he was a follower of Imam Ahmad (if this report is true) has to do with matters of aqeedah and Tawheed, even though he held different opinions and reckless views with regard to issues pertaining to the divine names and attributes.

See his biography in Siyar A’laam al-Nubala’, 18/184-212

And Allaah knows best.

Islam Q&A

Also see here.

 

[------]

Whoever says that it is obligatory for the learned people to follow the scholars blindly in all cases is making a mistake and being inflexible,

: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.

 

[Maimunah]

Imaam Abu Haneefah
Shaykh Abdul Wahhaab ash-Saha'raanee, in refutation of taqleed, has mentioned the following statements of Abu Haneefah. He (Abu Haneefah) said,



"It is not permissible for anyone to pass verdicts based upon my words without knowing my evidences."

And when he used to issue verdicts he would say,



"This is the opinion of Nu'maan Ibn Thaabit and it is better for you than following your desires and if someone presents a better opinion, then take it as it will be considered to be appropriate." [Al-Yawaaqiyat wal-Jauhar (2/96)]

Imaam ash-Shawkaanee has mentioned,



"It was said to Abu Haneefah, 'What shall we do when your statement contradicts the sayings in the Book of Allaah.' He said, 'Leave my statement for the Book of Allaah.' Then he was asked, 'What if your statement contradicts the Sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam)?' He replied, 'Reject my statement for the Sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam).' Then he was asked, 'What if your statements contradict the statements of the Companions?' He replied, 'Abandon my statement for the statements of the Companions.'" [Al-Qawl al-Mufeed of Imaam ash-Shawkaanee]

'Allaamah ash-Shaamee mentions the following statement of Abu Haneefah,



"If a hadeeth is found to be authentic, then it is my madhhab." [Shaamee (1/50)]




Imaam Maalik

Shaykh Abdul Wahhaab ash-Saha'raanee mentions the statement of Imaam Maalik. He (Maalik) said,



"Everyone's statement can be rejected or taken except that of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam)." [al-Yawaaqiyat Wal-Jauhar (2/96)]

Imaam Maalik also said,



"I am a man, I may make mistakes sometimes and I may be correct sometimes, so weigh my statements with the Book and the Sunnah. If they are in accordance then take them and if they contradict it then leave them." [Al-Eeqaaz]




Imaam ash-Shaafi'ee

Baihaqee and Haakim said that Imaam ash-Shaafi'ee said,



"An authentic hadeeth is my madhhab."

In another narration Imaam ash-Shaafi'ee said,



"When you find my statement contradicting the hadeeth then act upon the hadeeth and throw my statement against the wall." [Al-Yawaaqiyat wal-Jauhar (2/96)]

Advice
Imaam ash-Shaafi'ee advised Muzanee (his student),



"O Ibraaheem do not do taqleed of me in everything I say, rather look into them whether it is from the religion."

And he said,



"No ones statement is evidence except the Messenger of Allaah's (sal-Allaahu 'alayhe wa sallam) even though the people may be great in number. Neither is analogical reasoning evidence or anything other than this (except the Book, Sunnah and the Ijmaa) and obey Allaah and His Messenger."





Imaam Ahmad

Imaam Ahmad said,



"There is no ones statement when it comes to obeying of Allaah and His Messenger." [Al-Yawaaqiyat wal-Jauhar (2/96)]

Whilst advising someone Imaam Ahmad said,



"Do not do taqleed of me, nor of Maalik, al-Awzaa'ee, an-Nakhaa'ee or anyone other than them, take from where they took, from the Book and the Sunnah." [Al-Yawaaqiyat wal-Jauhar (2/96)]

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