Wednesday, 28 November 2012



We often come across Ghayr Muqalideen/Wahabis saying that:

Imam ash-Shafi'i (rah) and other Imams said that when hadith is proven Sahih then that is my Madhab or When you find a Sahih hadith opposing my opinion then take the hadith and throw away my Qawl etc...

From such quotes of great scholars the
Ghayr Muqalideen/Wahabis/Salafis try to misguide innocent Muslims that this wording applies on all people whether layman i.e. even if a nincompoop like Wahabi sees some sahih hadith and starts acting "ON DHAHIR (APPARENT)" meaning of it then It is fine to reject the Qawl of Imam.

This is the biggest daleel rather Dajl which Wahabis use in order to fool innocent people.

Now here is Mawt-e-Wahabi Ba Zubaan-e-Nawawi (rah)

Explaining this quote from
Imam ash-Shafi'i (rah) Imam al-Nawawi (rah) said:

ما نقل عن الشافعي فيه قول على وفق الحديث: * وهذا الذى قاله الشافعي ليس معناه ان كل أحد رأى حديثا صحيحا قال هذا مذهب الشافعي وعمل بظاهره: وانما هذا فيمن له رتبة الاجتهاد في المذهب

Translation: That which is narrated by
Imam al-Shafi'i (rah) that: My opinion is that which corresponds to Hadith. (Imama al-Nawawi said): This which Imam al-Shafi'i (rah) said does not mean that whosoever sees some sahih hadith then starts saying that it is Madhab of Imam al-Shafi'i (rah) and thus starts following the "DHAHIR OF IT". However the reality is that this saying is about that person who has reached the stage of doing "IJTIHAD IN MADHAB"
[Majmua Sharh al Madhahib (1/64)]

So Shame on
Wahabiyyah who misuse the Aqwaal of great scholars in order to misguide people.

Although I have many more proofs but I want to keep it short and sweet so that many people can benefit from this small post.

By A.Ibrahim

(Edited by ADHM)


Imam Jalal al-Din al-Suyuti (d. 911 AH) said: 
“The difference found in the four Schools of Islamic law (Hanafi, Shafi, Maliki and Hanbali) in this nation is a huge blessing and an enormous virtue. It has a subtle hidden wisdom the intelligent are able to grasp, but the ignorant are blind of. I have even heard some of them say: ‘The Prophet (s) came with one law, so where did the four Madhabs come from?” (Jazeel al-Mawahib, p.4)

Imam al-Haramayn Abu al-Ma‘āli Abd al-Malik bin Yusuf al-Juwayni mous (419-478 AH) writes in his book Al-Burhan:“The expert scholars have agreed that the masses are obligated (‘alayhim) with following the schools of the (four) Imams who thoroughly investigated and researched, who compiled the chapters (of Fiqh) and mentioned the circumstances of the rulings.” (vol. 2, P. 1146)

Shaikh al-Islam Ahmad Ibn Hajr al-Haytami writes in Tuhfa al-Muhtaj fi Sharh al- Minhaj:“The claim the layman has no madh-hab is rejected, rather it is necessary (yalzamuhu) for him to do taqlīd of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codification of the schools and their establishment.” (Vol.12 p.491-Kitab al-Zakah)

 Imam al-Nawawi writes in Al-Majmu‘ Sharh Al-Muhadhdhab:“The second view is it is obligatory (yalzamuhu) for him to follow one particular school, and that was the definitive position according to Imam Abul-Hassan (the father of Imam al-Haramayn Al-Juwayni). And this applies to everyone who has not reached the rank of ijtihād of the jurists and scholars of other disciplines. The reasoning for this ruling is that if it was permitted to follow any school one wished it would lead to hand-picking the dispensations of the schools, following one’s desires. He would be choosing between Halal and Haram, and obligatory and permissible. Ultimately that would lead to relinquishing oneself from the burden of responsibility. This is not the same as during the first generations, for the schools that were sufficient in terms of their rulings for newer issues, were neither codified nor widespread. Thus on this basis it is obligatory for a person to strive in choosing a madh-hab which alone he follows.” (vol.1 p. 93)

 Shaikh Salih al-Sunusi writes in Fath al-‘Alee al-Malik fil-Fatwa ‘ala madh-hab al-Imam Malik:“As for the scholar who has not reached the level of ijtihād and the non-scholar, they must do taqlīd of the Mujtahid… And the most correct view is that it is obligatory (wajib) to adhere to a particular school from the four schools…” (p.40-41, in Usul al-Fiqh)

Imam Sharani, an undisputed authority in the Shafi school writes in Al-Mizan al-Kubra:“…You (O student) have no excuse left for not doing taqlīd of any madh-hab you wish from the schools of the four Imams, for they are all paths to Heaven…” (p.55 vol.1)

 Imām Shams al-Din Dhahabī (673-748 AH) writes in Siyar A‘lam al-Nubalā under Ibn Hazm Zāhirī’s comment:“I follow the truth and perform ijtihād, and I do not adhere to any madh-hab”, “I say: yes. Whoever has reached the level of ijtihād and a number of imāms have attested to this regarding him, it is not allowed for him to do taqlīd, just as it is not seeming at all for the beginner layman jurist who has committed the Qur’ān to memory or a great deal of it to perform ijtihād. How is he going to perform ijtihād? What will he say? On what will he base his opinions? How can he fly when his wings have not yet grown?” (Vol.18, Pg.191)

 In the famous twelve volume Maliki compendium of fatāwā, Al-Mi‘yar al-Mu‘rib an fatāwā ahl al-Ifriqiyya wa al-Andalus wa al-Maghrib, Imam Ahmad al-Wanshirisi records the Fatwa on taqlīd: “It is not permitted (lā yajoozu) for the follower of a scholar to choose the most pleasing to him of the schools and one that agrees the most with him. It is his duty to do taqlīd of the Imam whose school he believes to be right in comparison to the other schools.” (vol.11 p.163-164)

 The Hanbali scholar Imam ‘Ala al-Din al-Mardawi in his major Juristic compendium Al-Insaf, cites the statement of the famous scholar Imam Al-Wazir ibn Hubaira (died 560 ah):“Consensus has been established upon taqlīd of every one of the Four Schools and that the truth does not lie outside of them.”(Vol.11 p.169, Dar al-Kutub al-‘Ilmiyyah).

Imam Badr al-Din al-Zarkashi states in Al-Bahr al-Muhit,“There has been established a consensus amongst the Muslims that the truth is restricted to these (four) schools. This being the case it is not permitted to act upon an opinion from other than them. Nor is it permitted for ijtihād to occur except within them (i.e. employing their principles that is the tools of interpretation).” (vol.6 p.209)

 In the commentary of the Shafi text Jam‘ al-Jawami‘, Imam Al-Jalāl Shams al-Din al-Mahalli writes:“And the soundest position (wal-Asahh) is that it is obligatory (yajibu) for the non-scholar/layman and other than him of those (scholars) who have not reached the rank of ijtihād, adherence of one particular school from the madh-habs of the Mujtahid Imams (iltizam madh-hab Muayyan min madāhib al-Mujtahideen) that he believes to be preferable to another school or equal to it.” (Kitab al-ijtihād, p.93)

 Imam Rajab al-Hanbali writes in his book: “Refutation of anyone who follows other than the four schools” [A title that emphatically exposes the deception of the Salafi claim that it is they who represent true Islam]:“…that is the Mujtahid, assuming his existence, his duty (Farduhu) is to follow what becomes apparent to him of the Truth. As for the non-Mujtahid his duty is taqlīd.” Elsewhere having indicated in the latter the rarity of the lofty status of ijtihād, he states: “As for all other people who have not reached this level (of ijtihād), it is not allowed (lā yasau‘hu) for them but to do taqlīd of these Four Imams and to submit to that which the rest of the Ummah submitted to.” (Majmoo‘ al-Rasail Ibn Rajab, vol.2 p. 626 and p.624 respectively).

 In the famous commentary of the treatise of Imam Ibn Abi Zayd al-Qayrawani Al-Risalah, entitled “Al-Fawākih al-Dawāni,” Imam Ahmad al-Nafrawi (died 1126 ah) also confirms the Ijma of all the scholars that following one Imam is obligatory: “The consensus of the Muslims has been established upon the obligation (Wujub) of following one of the four Imams today; Abu anīfa, Malik, Shafi and Ahmad- May Allah be pleased with them… What we explained before, in terms of the obligation of following one of the four Imams, is in relation to those who do not possess the capability of performing ijtihād.” (vol.2 p.574, Bab Fi al-Ruyah wa al-Tathāub, 1997).


Once a young man came to me and asked me:

 Why I did not follow Bukhari and Muslim only, he then told me to only follow them, rather than any Imam and not to be an innovator.

I answered him by showing him two Ahadith, and asked him to tell me what he understood by them?

One narration was from Bukhari and the other was from Muslim.

The young man was determined to prove that his interpretation was better than Imam Abu-Hanifah, and Imam Malik, because in their time there was no computer to compile a database of Ahadith. (Imam Google…lol)

The two Ahadith’s were:

1) Imam Bukhari says that Amar Bin Maymoon said that I saw a monkey who had just capulated with another monkey, and the other monkeys were stoning them, so I also started to throw stones at them. [Bukhari, chapter ‘Ayyamul-Jaheeliyeh’ by Imam Bukhari].

2) Anas (Radiall hu anhu) says: The Prophet (May Allah bless him and grant him peace) told Ali (Radiall hu anhu) to go and execute a Muslim man who was accused by the people of committing adultery with a slave girl. When Ali (Radiall hu anhu) found him he was bathing in a lake. He then called to him, when he came out of the lake he had no clothes on. Ali (Radiall hu anhu) saw that this person could not commit adultery as he was an eunuchap. Ali (Radiall hu anhu) then let him go. (Muslim Shareef, chapter ‘Tawbah’).

His answer was:
It is clear from this narration of Bukhari that animals should be married according to Islam, and if they commit adultery, they should be punished like humans to make their lives more civilized.

Also, from the second hadith, if someone is accused of committing adultery with a woman, he should be killed, but before killing him it should be checked whether he is a eunuch or not.

This is one example of the ijtihaad made by people who encourage others to pick up Muslim and Bukhari and ignore the Imams.


Differences between
al-Albani, Ibn ‘Uthaymin and Ibn Baz
In Fiqh and Aqida

This is a compilation in over 800 pages highlighting both the minor and major differences of opinion that came about from the neo-ijtihadic positions of the three most well known proponents of the modern day “Salafisect – namely, the three recent father figures of the movement:

Nasir al-Albani (d.1999),
‘Abd al-’Aziz ibn Baz (d.1999). 
 Muhammad ibn Salih al-’Uthaymin (d.2001)

All three were (and still are) held in high regard by most forms of contemporary “Salafism”, which itself is a movement that has copious subdivisions and rival factions  - with conflict ridden disunity  ubiquitously present amongst themselves.

They started out (and factions among them still continue) calling for the abandonment of the Four Sunni Schools of Islamic Law, namely, the Hanafi, Maliki, Shafi’i and Hanbali Madhhabs; all of which emanated from the tangible time of the pious predecessors (al-Salaf al-Salihin), and continue to flourish vibrantly right up till this very day, all over the Muslim world, by the decree of Allah ta’ala. 

Indeed, most Sunni scholars and lay people are still attached to these acknowledged Madhhabs that have stood via the test of time.  Most scholars, especially, since the post-Salaf period have also been linked to the adherence of these recognised Sunni Madhhabs.

Their call to abandon taqlid, which is in reality the following of, and placing trust in the qualified scholarship of the leading and recognised Madhhabs (and not simply “blind following” of random or incompetent individuals), has lead them to use the slogan:

 “A return to the Qur’an and the ‘authentic’ Sunna”

 This catchphrase may sound alluring to the laity who have not generally had the intense training to comprehend how major scholars of the past and present came to derive rulings (ijtihad) from the Sources of the Shari’a (Qur’an, Sunna, Ijma’ and Qiyas), or the precise and nuanced methodology (Usul) utilised by the most elite of scholars (Mujtahid Imams).

 Indeed, a little thought would have lead the sound mind to conclude that all the Mujtahid Imams, and their leading followers, not only had full access to the Qur’an and Sunna over time, but also had the acknowledged, qualified scholarship, academic rigour, and piety to extract rulings from the named Sources of Shari’a.

The question is‘Was there ever a need to make an endeavour to try and reinvent the wheel, when more than 1200 years have passed since the inception of the leading Sunni Madhhabs with their affiliated scholarship, century after century?’
The opponents of the Sunni Madhhabs imprudently contend that this is not only a “good idea”, but something which is a must and an absolute necessity. Such a mentality thus leads to the blustering call to abandon taqlid of all the recognised Madhhabs.

The natural and thought provoking question that arises for the advocates of this incongruous call is

 ‘Why do the very authorities you look up to so much – without much analytical verification (tahqiq) on an individual basis – have such a colossal amount of divergence of opinion (ikhtilaf) between themselves, if they are the major references and authorities who promoted this very call of adhering to the “Qur’an and Sunna” in their time?!’

The work below is by proponents linked to Salafism and so it is to be regarded as being an accurate representation of where and why these three named authorities of theirs differed on many legal questions (masa’il) as well as some matters linked to Islamic beliefs (‘aqa’id).

The very fact that these individuals had such a great number of differences in extracting rulings from the Sources of the Shari’a should lead to alarm bells ringing in the inquisitive readers’ minds, for the simple reason that, it has never been possible to unite all Muslim scholars on just one specific, unified opinion, on every single legal question that has ever arisen in the past, or will be in need of answering in the future.

 This call to reject the Sunni Madhhabs and attempt to reformulate all opinions on the mantra of following the “strongest opinion” as propounded by contemporaries attached to “Salafismis thus not only a fallacy but an abysmal failure on their part, and it is in effect a call that was non-existent, even in the time of the pious Imams from the generation of the Salaf as-Salihin.

 Those who are keen to see how and why the major Imams of early times themselves came to derive legal rulings and what lead to agreement or disagreement may consult the work known as Bidayatul Mujtahid wa Nihaytul Muqtasid by Qadi ibn Rushd (d. 595 AH). 

The link provided for the Bidayatul-Mujtahid is to the English, printed edition.  One may wish to read the English rendition of the Bidayatul Mujtahid as uploaded in the public domain by others:

The work showing the vast array of differences between the three named, contemporary head-figures of “Salafism” is called -  al-Ijaz fi ba’dh ma Ikhtalafa fihi al-Albani wa ibn ‘Uthaymin wa ibn Baz

(A Brief Summary with regards to some of that in which al-Albani, ibn ‘Uthaymin, and ibn Baz differed).



Questions for any
la madh-habi 

Q: So you derive correctly from the Qur’an and the Sunnah for yourself right?
DIY: yes akheee, strictly Qur'an and Sunnah, the sources! 

Q: So how do you understand the hadeeth of the Prophet sal Allahu alayhi wasallam when he said “Pray as you have seen me pray?” – Have you seen the Prophet sal Allahu alayhi wassallam pray? How do you know how the Prophet sal Allau alayhi wasallam prayed if you have not seen him?
DIY: The description is given in the hadeeth akheee, we take from the hadeeth to understand the Qur'an

Q: O.K, I agree, the description is within the Ahadeeth, however which Ahaadeeth and did you actually go and find these Ahaadeeth for yourself, or just you just simply pick up the book “Kayfiyyah Salat un-Nabi” i.e. How the Prophet sal Allahu alayhi wasallam prayed authored by ‘Abdul Azeez Bin ‘Abdullah Bin Baz and then make taqleed of it?
DIY: Akhee, I do not do taqleed of nobody, not even 'Abdullah b. Baz

Q: Do you understand ‘Arabic?
DIY: No but I try in sha Allah

Q: Then how do you go to the Ahaadeeth and determine which ahaadeeth are strong, good, weak and fabricated? Or is it a case of Simon says? or better yet – Albaani says? Which, needless to say, would again be taqleed.
DIY: Usul ul-Ahaadeeth Akhee, Bilal Philips wrote a book on the subject and again I do not follow any scholar akhee, just pure Qur'an and Sunnah 

Q: O.k, for arguments sake, its coming up to Salah and we have five minutes. We both agree that purification is a pre-requestite for Salah, and yet my taps are not working and my sink is blocked. The only water I have is a sink full of soapy water, a toilet that flushes and a bottle of diluted orange juice. Which one should I purify myself with and why and what is the evidence for that?
DIY: The ayah from Surat ul-Ma'idah tells us wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. We use clean water!

Q: The only problem is, the ayah from surat ul-Maa’idah that you have quoted does not desribe the wudu as I and and every Muslim knows it, including yourself. For example do you do wudu in the following order? Do you wash your face then your hands? or do you wash your hands then your face? or is there something we are misunderstood here? How do you know which order? How much time do we have left on the clock to decide these matters, hurry, there is six sittah to sort through! which would take somebody months to read, let alone study. Furthermore, do you when washing your hands do it up to the elbow all in the same action before washing the face? and thirdly, I do not see in the Arabic Qur’an the term wash your feet up to the ankles. What I see is the Arabic “wa-amsahuw bi-ru’usi-kum wa arjulakum” in which wa arjulakum litreally means “your legs”. Do you wash your whole legs before Salah? How is this ayah understood and why? What is the evidence? Remember, theres three minutes left to Salah…tick tock.
DIY: Erm, yes I can see why you see this as a dilema, Allah knows best Akhee, we just follow Qur'an and Sunnah and He be pleased with us in sha Allah, we cannot follow no man blindly like our forefathers and the mushrikeen did, it is haram

If you only knew that the four madh-habs have already compiled all of these answers that have left you be-dazzled and struggling to present the masaa’il to my questions sufficiently. You see all a Hanafi has to do is put the Qur’an and kitaab al-Athar down on the table and thats the evidences for his madh-hab right there. The same with the Maaliki, all he has to do is put put the Qur’an and al-Muwatta on the table and thats the evidences for his madh-hab right there. The same with the Shaafi, all he has to do is put the Qur’an and Umdat us-Saalik down on the table and thats the evidences for his madh-hab right there. The same with the Hanbali, all he has to do is place put the Qur’an and Umdat al-Ahkaam down on the table and thats the evidences for his madh-hab right there. What we would have done then is proven our evidences for our madh-hab that are strictly Qur’an and Sunnah, and since all four Imaams and their priciples in deriving from the Qur’an and the Sunnah are from the Salaf, we can also boast we are upon the Qur’an and the Sunnah AND the understanding of the first three generations. Can you boast that, or is your argument destroyed?
DIY: erm akhee ? I .. I ... will ask my teachers and get back to you!!

Today we have the Qur’an, tafaseer, multiple volumes of ahaadeeth and commentary at the click of a button. We are able to reference like never before. Now, your argument is taqleed is wrong and we should follow the Qur’an and the Sunnah by looking up the evidences for ourselves, yet how did the 4th century plus laymen find such evidences and practice them? As they did not have access to Shaykh ul-Islam
DIY: They would ask the people of knowledge akhee

Good answer, they would ask the people of knowledge, I agree a 100% with that. Your only problem now is explaining to me why these people of Knowledge was upon madh-habs and would teach the laymen the masaa’il from their madh-habs. Can you care to explain this fact.

For example Imaam Quduri was a Hanafi, Imaam Bukhaari was a Shaafi, Imaam Barbahaari was a Hanbali, Imaam Nawawi was a Shaafi, Qadi Iyad ibn Musa was a Maaliki, Shaykh Abd ul-Qaadir, Imaam Abdur Rahmaan ibn al-Jawzi, Imaam Muwaffaq ud-Deen Ibn Qudaamah al-Maqdasi, Ibn Taymiyah, Ibn Qayyum al-Jawzi, Ibn Rajab al-Hanbali are Hanbalis and Ibn Katheer and Imaam Dhahabi are Shaafi. Can you at least explain why such great scholars did taqleed of the four Imaams? Whereas you claim their actions are wrong?

To conclude, this argument with you my brother, is it best to follow the Salaf and the early scholars who all compiled the masaa’il for each madh-hab and the 1400 years of scholarship and knowledge that has been passed unbroken, or is it better to follow somebody who popped his head up in the 11th century and claimed “hey, the true knowledge of Islam has been lost since the first three generations, follow me or be killed as a mushrik”?



Wahhabi say:

We only follow Qur’an and Sunnah directly” ?