Thursday, 2 August 2012




The Prophet Muhammed [sallallahu alaihi wasallam] said,

"Whoever possesses the following three qualities will have the 
sweetness (delight) of faith:

1] The one to whom Allah and His Messenger (Muhammad sallallahu alaihi wasallam) become dearer than anything else (money, Imaam, mawlana, peer, murshid, forefathers, Madhab, sect, etc) .

................ [Saheeh al-Bukhaaree, vol 1, no. 16]

The prophet 
(sallalahu `alayhi wa sallam) said : 

فأما زلةُ عالمٍ فإنِ اهتدى فلا تقلِّدوه دينَكم

As for his (scholars) mistaken then even if he is upon guidance then do not blindly follow him (i.e do his taqleed) and if he errs then do not loose hope in/from him 

[Ref: Mu`jam al-Awsat (8/307)]

the complete narration is :

وَبِهِ: حَدَّثَنِي اللَّيْثُ قَالَ: قَالَ يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنِي أَبُو حَازِمٍ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ مُعَاذِ بْنِ جَبَلٍ، عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِيَّاكُمْ وَثَلَاثَةً: زَلَّةَ عَالِمٍ، وَجِدَالَ مُنَافِقٍ، وَدُنْيَا تَقْطَعُ أَعْنَاقَكُمْ. فَأَمَّا زَلَّةُ عَالِمٍ فَإِنِ اهْتَدَى فَلَا تُقَلِّدُوهَ دِينَكُمْ، وَإِنْ زلَّ فَلَا تَقَطَّعُوا عَنْهُ آمَالَكُمْ. وَأَمَّا جِدَالُ مُنَافِقٍ بِالْقُرْآنِ، فَإِنَّ لِلْقُرْآنِ مَنَارًا كَمَنَارِ الطَّرِيقِ، فَمَا عَرَفْتُمْ فَخُذُوهُ، وَمَا أَنْكَرْتُمْ فَرَدُّوهُ إِلَى عَالِمِهِ. وَأَمَّا دُنْيَا تَقْطَعُ أَعْنَاقَكُمْ، فَمَنْ جَعَلَ اللَّهَ فِي قَلْبِهِ غِنًى فَهُوَ الْغَنِيُّ

the most correct grading is what Abu Nu`aym commented in his Hilyah on this narration by saying : 

صحيح موقوفا  [1] وروي بعض هذه الألفاظ مرفوعا

[1] - see point 5.5 below 


1.1) Abu Haneefah (d. 150H) (rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation" 

[Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]

1.2) "When a hadeeth is found to be saheeh, then that is my madhhab."

[Ibn 'Aabideen in al-Haashiyah (1/63) and in his essay Rasm al-Mufti (1/4 from the Compilation of the Essays of Ibn 'Aabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-Himam (p. 62) and others. Ibn 'Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam] 

1.3) "It is haram (prohibited) for someone who does not know my evidence to give fatwaa (verdicts) on the basis of my words." Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day."

[Ibn 'Abdul Barr in Al-Intiqaa' fi Fadaa'il ath-Thalaathah al-A'immah al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al-Mooqi'een (2/309), Ibn 'Aabideen in his Footnoes on Al-Bahr ar-Raa'iq (6/293) and in Rasm al-Mufti (pp. 29, 32) & Sha'raani in Al-Meezaan (1/55) with the second narration. Similar narrations exist on the authority of Abu Haneefah's companions Zafar, Abu Yoosuf and 'Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam al-Mooqi'een (2/344).]

1.4) "When I say something contradicting the Book of Allah the Exalted or what is narrated from the Messenger 
(sallalahu `alayhi wa sallam), then ignore my saying."

[Al-Fulaani in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid."]

1.5) ما جاء عن الله تعالى فعلى الرأس والعينين وما جاء عن رسول الله صلى الله عليه وسلم فسمعا وطاعة وما جاء عن الصحابة رضي الله عنهم تخيرنا من أقوالهم ولم نخرج عنهم وما جاء عن التابعين فهم رجال ونحن رجال

" What comes to us (directly) from the Allah the Almighty (i.e. in the Qur’an) is held the most supreme by us, and what reaches us from the Messenger of Allah -peace and blessings of Allah be upon him- we (simply) listen and obey, and what reaches from the Companions -Allah be pleased with them- we chose the best from their opinions and do not leave them all (i.e. we stick to one of their opinions) and what comes to us from the opinions of the Followers (tabi’un), so they are men like us." 

[Ibn Hazm, Al-Ahkam fi Usool al-Ahkam, Dar al-Afaq al-Jadida, Beirut n.d. vol.4 p.188]

1.6) ابن المبارك يقول سمعت أبا حنيفة يقول ما جاء عن رسول الله صلى الله عليه وسلم لم يقدم عليه أحد وما جاء عن أصحاب رسول الله صلى الله عليه وسلم اخترنا

Ibn Al-Mubarak reported: I heard Abu Hanifa say, “Whatever comes from the Messenger of Allah, peace and blessings be upon him, then never go beyond it; and whatever comes from the companions of the Messenger of Allah, peace and blessings be upon him, then we have a choice.”

[Abu Na’eem, Musnad Abu Hanifa]

The Love of Abu Haneefa (r.h) for Hadeeth (copy his attitude, not the sect,  if you truly claim to follow abu haneefa):

It is Narrated by Imam Abu Awana Wazah bin Abdullah that he was in the company of (Imam) Abu Haneefa, A letter came from a Qadhi To him (Abu Haneefa ra) in which there were some Questions (regarding when the hands of theif should be cut off)

Abu Haneefa ra said Write, cut off, Cut off (the hand). He(Abu haneefa) even said Regarding(theif of) Palm Tree and dates, Write Cut off (the Hands). I (Abu Awanah) Said wait, Prophet Peace be upon him said: لا قطع في ثمر ولا كثر Hands should not be Cut in the Theft of Fruit... He (Abu Haneefa) said: Cut this (my Fatwa) and Write (Hand) Should not be cut off

[الطيوريات vol 3 page 971 hadeeth 903 The Muhaqqiqeen of the Book الطيوريات says: In This Chain Abu Al Hasan Deebaji, Darqutni said He is Shaykh Saleh, And other Narrators are Trustworthy and then Muhaqiqeen went on and said This narration is evidence that Hadeeth has priority over Fatwa (taken from Al Hadeeth by Shaykh Zubair Ali Zai no:52 page 50 under the Topic True Stories (Sachay Qissay))]
Scan of الطيوريات

Another true story of Imam Abu Hanifa and his love for authentic ahadith.

إبراهيم بن طهمان يقول أتيت المدينة فكتبت بها ثم قدمت الكوفة فأتيت أبا حنيفة في بيته فسلمت عليه فقال لي عمن كتبت هناك فسميت له فقال هل كتبت عن مالك بن أنس شيئا فقلت نعم فقال جئني بما كتبت عنه فأتيته به فدعا بقرطاس ودواة فجعلت أملي عليه وهو يكتب

Ibrahim bin Tahmaan rah said, I went to Madeenah and wrote their ahadeeth and after that i went to Kufa in the house of Abu Hanifa and said Salaam to him. He (Abu Hanifa) asked me (in Madeenah) from whom you have written ahadeeth? then I told him the name. He asked: did you write anything from Malik bin Anas? I said Yes, then he said, bring to me what you have written and i brought. He then asked for paper and ink and i kept on dictating and he kept on writing ahadith.[Al Jarh wa Tad'eel 1/3 authenticated by Shaykh Zubair Ali Zai]

Shaik Zubair(May Allah preserve him) says :

Three things are proven from this true story

1) Imam Abu Hanaifa considered Imam Mailk trustworthy and favourite

2) Imam Abu Hanifa used to love ahadeeth

3) Imam Abu Hanifa was student of students of Imam Malik. May Allah have mercy on him. [Majallah no.96 page no 10]

- By brother Asim ul-Haq

Shaykh Nasir ud din al-Bani Rahimullah said

The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:

1. "When a hadeeth is found to be saheeh, then that is my madhhab."

[Ibn 'Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Muftee (1/4 from the Compilation of the Essays of Ibn 'Aabideen), Shaykh Saalih al-Fulaanee in Eeqaaz al-Himam (p. 62) and others. Ibn 'Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows:

"When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower's being a Hanafee, for it is authentically reported that Abu Haneefah said: 'When a hadeeth is found to be saheeh, then that is my madhhab', and this has been related by Imaam Ibn 'Abdul Barr from Abu Haneefah and from other imaams."

This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam ash-Shaafi'ee has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all.]

2. "It is not permitted for anyone to accept our views if they do not know from where we got them."

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

Another narration adds, "... for we are mortals: we say one thing one day, and take it back the next day."

[Ibn 'Abdul Barr in Al-Intiqaa' fee ath-Thalaathah al-A'immah al-Fuqahaa' (p. 145), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/309), Ibn 'Aabideen in his Footnotes on Al-Bahr (6/293) and in Rasm al-Muftee (pp. 29,32) and Sha'raanee in Al-Meezaan (1/55) with the second narration. The last narration was collected by 'Abbaas ad-Dawri in At- Taareekh by Ibn Ma'een (6/77/1) with a saheeh sanad on the authority of Zafar, the student of Imaam Abu Haneefah. Similar narrations exist on the authority of Abu Haneefah's companions Zafar, Abu Yoosuf and 'Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52). Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I'laam al-Muwaqqi'een (2/344). The addition to the second narration is referenced by the editor of Eeqaaz (p. 65) to Ibn 'Abdul Barr, Ibn al-Qayyim and others.

If this is what they say of someone who does not know their evidence, what would be their response to one who knows that the evidence contradicts their saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on this saying, for it alone is enough to smash blind following of opinion; that is why one of the muqallid Shaykhs, when I criticised his giving a verdict using Abu Haneefah's words without knowing the evidence, refused to believe that it was a saying of Abu Haneefah!]

In another narration, "Woe to you, O Ya'qub! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow."

[This was because the Imaam would often base his view on Qiyaas (Analogy), after which a more potent analogy would occur to him, or a hadeeth of the Prophet (sal-Allaahu 'alayhe wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raanee's words in Al-Meezaan (1/62) are summarised as:

"Our belief, as well as that of every researcher into Imaam Abu Haneefah (radhi-yAllaahu 'anhu), is that, had he lived until the recording of the Sharee'ah, and the journeys of the Preservers of Hadeeth to the various cities and frontiers in order to collect and acquire it, he would have accepted it and ignored all the analogies he had employed. The amount of qiyaas in his Madhhab would have been just as little as that in other Madhhabs, but since the evidences of the Sharee'ah had been scattered with the Successors and their successors, and had not been collected in his lifetime, it was necessary that there be a lot of qiyaas in his Madhhab compared to that of other imaams. The later scholars then made their journeys to find and collect ahaadeeth from the various cities and towns and wrote them down; hence, some ahaadeeth of the Sharee'ah explained others. This is the reason behind the large amount of qiyaas in his Madhhab, whereas there was little of it in other Madhhabs."

Abul-Hasanaat Al-Luknaawee quoted his words in full in An- Naafi' al-Kabeer (p. 135), endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do so there.

 Since this is the justification for why Abu Haneefah has sometimes unintentionally contradicted the authentic ahaadeeth - and it is a perfectly acceptable reason, for Allaah does not burden a soul with more than it can bear - it is not permissible to insult him for it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one of the imaams of the Muslims through whom this Deen has been preserved and handed down to us, in all its branches; also, for he is rewarded under any circumstance: whether he is correct or wrong. Nor is it permissible for his devotees to continue sticking to those of his statements which contradict the authentic ahaadeeth, for those statements are effectively not part of his Madhhab, as the above sayings show. Hence, these are two extremes, and the truth lies in between.

 {Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave not, in our hearts, any rancour against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful.} (Soorah al-Hashr 59:10)]

3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu 'alaihi wa sallam), then ignore my saying."

[Al-Fulaanee in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid."

 Sha'raanee expanded on that in Al-Meezaan (1/26):

 If it is said: 'What should I do with the ahaadeeth which my Imaam did not use, and which were found to be authentic after his death?' The answer which is fitting for you is: 'That you act on them, for had your Imaam come across them and found them to be authentic, he would have instructed you to act on them, because all the Imaams were captives in the hand of the Sharee'ah.' He who does so will have gathered all the good with both his hands, but he who says, 'I will not act according to a hadeeth unless my Imaam did so', he will miss a great amount of benefit, as is the case with many followers of the Imaams of the Madhhabs. It would be better for them to act on every hadeeth found to be authentic after the Imaam's time, hence implementing the will of the Imaams; for it is our firm belief about the Imaams that had they lived longer and come to know of those ahaadeeth which were found authentic after their time, they would have definitely accepted and acted according to them, ignoring any analogies they may have previously made, and any views they may have previously held.]

Shaykh Zubair Ali Zai said : 

This is reality and proven from Imam Abu Hanifa that he went with ahadeeth.[Deen me Taqlid ka Masla page 21]

Parts of the above statements were taken from

2) Imaam Malik ibn Anas (rahimahullaah) said:

2.1) قَالَ : سَمِعْتُ مَالِكَ بْنَ أَنَسٍ ، يَقُولُ : " إِنَّمَا أَنَا بَشَرٌ ، أُخْطِئُ وَأُصِيبُ ، فَانْظُرُوا فِي رَأْيِي ، فَكُلَّمَا وَافَقَ الْكِتَابَ وَالسُّنَّةَ فَخُذُوا بِهِ , وَكُلَّمَا لَمْ يُوَافِقِ الْكِتَابَ وَالسُّنَّةَ , فَاتْرُكُوهُ

Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." 

[Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from the former in Usool al-Ahkaam (6/149), and similarly Al-Fulaani (p. 72)] 


Imam Malik: "Indeed I am a human, I can make mistakes, and I can be correct, so look into my opinion, everything that is in agreement with the Book and the Sunnah, then take it, and everything that does not agree with the Book and the Sunnah then leave it."

(Jamia’ Bayyan al-Ilm’ 1/775)

2.2) "Everyone after the Prophet (sal-Allaahu 'alayhe wa sallam) will have his sayings accepted and rejected - except the Prophet (sal-Allaahu 'alayhe wa sallam).

[This is well known among the later scholars to be a saying of Maalik. Ibn 'Abdul Haadee declared it saheeh in Irshaad as-Saalik (227/1); Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/91) and Ibn Hazm in Usool al-Ahkaam (6/145, 179) had narrated it as a saying of Al-Hakam ibn 'Utaibah and Mujaahid; Taqee ad- Deen as-Subki gave it, delighted with its beauty, in al-Fataawaa (1/148) as a saying of Ibn 'Abbaas, and then said: "These words were originally those of Ibn 'Abbaas and Mujaahid, from whom Maalik (radhi-yAllaahu 'anhu) took them, and he became famous for them." It seems that Imaam Ahmad then took this saying from them, as Abu Daawood has said in of Imaam Ahmad (p. 276): "I heard Ahmad say, 'Everyone is accepted and rejected in his opinions, with the exception of the Prophet (sal-Allaahu 'alayhe wa sallam)'."]

2.3) Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said: 'The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, 'We know of a sunnah about that.' He said: 'What is that ?' I said: 'Layth ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from Yazeed ibn 'Amr al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashee who said: 'I saw the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) rubbing between his toes with his little finger.' He said: 'This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes.

[Ref: From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abee Haatim, pp. 31-2.]

2.4) Imam Maalik:

“The last generations of this Ummah can only be reformed by that which reformed its first generations. What was not part of the religion then cannot become part of the religion now.”

(Ash-Shifa' by Al-Qaadi 'Ayaad, vol. 2, p. 88)

3) Imaam Shaf`ee (rahimahullaah) said:

"There doesn’t exist anyone except that some of the narrations of the Messenger of Allah don’t reach him , or one is oblivious to some of them. So whenever I voice my opinion, make a statement, or formulate a principle; whenever something contrary to my saying exists on the authority of the Messenger of Allaah then the correct saying is what the Messenger of Allah has said, and whatever the Messenger of Allah has said is my saying

[Ref: al Haakim narrated it with a connected chain to Imam ash Shaafi’ee as it came in ‘Tareekh Dimishq ’ by Ibn Asaakir 15/1/3, also ‘`Ilaam al Muwaqaeen’ 2/363-364 and ‘Eeqath’ pg.100] 

Ibn Hazm says in Usool al-Ahkaam (6/118): 

 "Indeed, all the fuqahaa' whose opinions are followed were opposed to taqleed, and they forbade their companions from following their opinion blindly. The sternest among them in this regard was ash-Shaafi'ee (rahima-hullaah), for he repeatedly emphasised, more than anyone else, following the authentic narrations and accepting whatever the proof dictated; he also made himself innocent of being followed totally, and announced this to those around him. May this benefit him in front of Allaah, and may his reward be of the highest, for he was the cause of great good."

مسألة : قال الشافعي - رحمه الله - : " فأما أن يقلده فلم يجعل الله ذلك لأحد بعد رسول الله - صلى الله عليه وسلم - . 

Imam as-shaf`ee said : " As for taqleed (blind following without evidence) then Allah did not permit anyone for this after the Messenger of Allah

[Ref: الحاوي الكبير في فقه مذهب الإمام الشافعي] 

Imam al-Marwadee al-Basree after mentioning the above statement says : "

أما التقليد فهو قبول قول بغير دليل

As for taqleed, it is to accept a saying without a daleel 

3.1) "The sunnah of the Messenger of Allah (sallalahu `alayhi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allah 
(sallalahu `alayhi wa sallam), then the correct view is what the Messenger of Allah (sallalahu `alayhi wa sallam)has said, and it is (then) my view."

[Ref: Related by Haakim with a continuous sanad up to Shaafi'i, as in Taareekh Dimashq of Ibn 'Asaakir (15/1/3), I'laam al-Mooqi'een (2/363, 364) & Eeqaaz (p. 100).] 

3.2) ."Every statement on the authority of the Prophet (sallallaahu 'alaihi wa sallam) is also my view, even if you do not hear it from me." 

[Ref: bn Abi Haatim (pp. 93-4) ]

3.3) Follow it (the Sunnah), and do not look sideways at anyone else's saying."

{Harawi in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'i (8/2), Ibn 'Asaakir (15/9/10), Nawawi in Al- Majmoo' (1/63), Ibn al-Qayyim (2/361) & Fulaani (p. 100); the second narration is from Hilyah al-Awliyaa' of Abu Nu'aim}. 

3.4) The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) is made clear to someone, it is not permitted (not Halaal) for him to leave it for the saying of anyone else

[Ref: Ibn al-Qayyim (2/361) and Fulaanee (p. 68)]

3.5)  If you find in my writings something different to the Sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), and leave what I have said."

In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying.

[Ref: Harawee in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'ee (8/2), Ibn 'Asaakir (15/9/10), an-Nawawee in al-Majmoo' (1/63), Ibn al-Qayyim (2/361) and Fulaanee (p. 100); the second narration is from Hilyah al-Awliyaa' of Abu Nu'aym.]

When a hadeeth is found to be saheeh, then that is my madhhab

[Ref: an-Nawawee in Al-Majmoo' (1/63), Sha'raanee (1/57), giving its sources as al-Haakim and al-Bayhaqee, and Fulaanee (p. 107).

Sha'raanee said:
"Ibn Hazm said: 'That is, ...found to be saheeh by him or by any other Imaam'." His saying given next confirms this understanding.

 An-Nawawee says: "Our companions acted according to this in the matter of tathweeb (calling to prayer in addition to the adhaan), the conditions on coming out of ihraam due to illness, and other issues well-known in the books of the Madhhab. Among those of our companions who are reported to have passed judgment on the basis of the hadeeth (i.e. rather than the saying of ash-Shaafi'ee) are Abu Ya'qoob al-Buweetee and Abu l-Qaasim ad-Daariki. Of our companions from the muhadditheen, Imaam Abu Bakr Al-Bayhaqee and others employed this approach. Many of our earliest companions, if they faced an issue for which there was a hadeeth, and the madhhab of ash-Shaafi'ee was contrary to it, would act according to the hadeeth and give verdicts based on it, saying, 'The madhhab of ash-Shaafi'ee is whatever agrees with the hadeeth.' Shaykh Abu 'Amr (Ibn as-Salaah) says, 'Whoever among the Shaafi'ees found a hadeeth contradicting his Madhhab, he would consider whether he fulfilled the conditions of ijtihaad generally, or in that particular topic or issue, in which case he would be free to act on the hadeeth; if not, but nevertheless he found it hard to contradict the hadeeth after further analysis, he would not be able to find a convincing justification for opposing the hadeeth. Hence, it would be left for him to act according to the hadeeth if an independent imaam other than ash-Shaafi'ee had acted on it, and this would be justification for his leaving the Madhhab of his Imaam in that issue.' What he (Abu 'Amr) has said is correct and established. Allaah knows best."

There is another possibility which Ibn as-Salaah forgot to mention: what would one do if he did not find anyone else who acted according to the hadeeth? This has been answered by Taqee ad-Deen as-Subki in his article, The Meaning of Shaafi'ee's saying, "When a hadeeth is found to be saheeh, then that is my madhhab" (p. 102, vol. 3): "For me, the best thing is to follow the hadeeth. A person should imagine himself in front of the Prophet (sal-Allaahu 'alayhe wa sallam), just having heard it from him: would there be leeway for him to delay acting on it? No, by Allaah...and everyone bears a responsibility according to his understanding."

The rest of this discussion is given and analysed in I'laam al-Muwaqqi'een (2/302, 370) and in the book of al-Fulaane, (full title:) Eeqaaz Himam ulu l-Absaar, lil-Iqtidaa' bi Sayyid al-Muhaajireen wal-Ansaar, wa Tahdheeruhum 'an al-Ibtidaa' ash- Shaa'i' fee l-Quraa wal-Amsaar, min Taqleed al-Madhaahib ma'a l- Hamiyyah wal-'Asabiyyah bain al-Fuqahaa' al-A'saar (Awakening the Minds of those who have Perception, towards following the Leader of the Emigrants and Helpers, and Warning them against the Innovation Widespread among Contemporary Jurists in the Towns and Cities, of following Madhhabs with Zeal and Party- Spirit). The latter is a unique book in its field, which every desirer of truth should study with understanding and reflection.]

3.7) "You (Ahmad Ibn Hanbal) are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh.

[Ref: Related by Ibn Abee Haatim in Aadaab ash-Shaafi'ee (pp. 94-5), Abu Nu'aym in Hulyah al-Awliyaa' (9/106), al-Khateeb in al-Ihtijaaj bish-Shaafi'ee (8/1), and from him Ibn 'Asaakir (15/9/1), Ibn 'Abdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzee in Manaaqib al-Imaam Ahmad (p. 499) and Harawee (2/47/2) with three routes from 'Abdullaah ibn Ahmad ibn Hanbal from his father that ash-Shaafi'ee said to him: ...etc; thus, it is authentic on the authority of Shaafi'ee. This is why Ibn al-Qayyim attributed it definitely to him in I'laam (2/325), as did Fulaanee in Eeqaaz (p. 152) and then said: "Bayhaqee said: 'This is why he - i.e. ash-Shaafi'ee - used hadeeth so much, because he gathered knowledge from the people of Hijaaz, Syria, Yemen and 'Iraq, and so accepted all that he found to be authentic, without leaning towards or looking at what he had considered out of the Madhhab of the people of his land when the truth was clear to him elsewhere. Some of those before him would limit themselves to what they found in the Madhhab of the people of their land, without attempting to ascertain the authenticity of what opposed it. May Allaah forgive all of us'."]

3.8) "In every issue where the people of narration find a report from the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death

[Ref: Abu Nu'aym (9/107), Harawee (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/363) and Fulaanee (p. 104).]

3.9) "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sal-Allaahu 'alayhe wa sallam), then know that my intelligence has departed.

[Ref: Ibn Abee Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandee in al-Amaalee, as in the selection from it by Abu Hafs al-Mu'addab (234/1), Abu Nu'aym (9/106) and Ibn 'Asaakir (15/10/1) with a saheeh sanad.]


Imam shaf`ee said to Ahmad ibn Hanbal : 

Kullu ma qultu fakana `an nabi sallalahu `alayhi wa sallam khilafu qawli mimma yasihhu fa-hadeethun-nabi oola fala tuqallidooni 

For everything I say, if there is something authentic from the Prophet (salAllaahu `alayhi wa sallam) contrary to my saying, then the hadeeth of the Prophet (salAllaahu `alayhe wa sallam) is given preference, so do not imitate or blindly follow me.

This is directed towards al Imam Ahmed ibn Hanbal, Ibn Abee Haatim mentioned it in ‘Adaab ash Shafi’ee pg.94-95, Abu Nu’aym in al Hilyah 9/106, al Khateeb in ‘al Ih<jaaj bish Shafi’ee’1/8 and from him Ibn Asaakir 15/9/1 and Ibn Abdul Barr in ‘al In<qaa’a’ pg.75, Ibn Jawzee in ‘Manaqib al Imam Ahmed’ pg.499 and al Harwee 2/47/2 from three different chains of narration on the authority of Abdullah ibn Ahmed ibn Hanbal from his father that ash Shafi’ee said to him….It is authentic from him, and for this reason Ibnul Qayyim attributed it to him in ‘I’laam’ 2/325, and al Fulaani in ‘Eeqaath’ pg. 152, then he said: ‘al Bayhaqi said: for this reason ash Shafi’ee accepted and took many of the ahadeeth, and he took the hadeeth from the people of Hijaaz, ash Shaam, Yemen and Iraq. And he took all of the narrations he viewed to be authentic without prejudice or bias, also without leaning towards or being influenced by what the followers of the ‘madth’hab of that city used to see as correct…..

3.11) "Every statement on the authority of the Prophet (sal-Allaahu 'alayhe wa sallam) is also my view, even if you do not hear it from me.

[Ref: Ibn Abee Haatim (pp. 93-4).]

 Imam an-Nawawi in Tahdheeb al-Asmaa wal-Lughaat mentioned under the biography of Imam Shaafi`ee:

    “…then he travelled to al-‘Iraaq where he spread the knowledge of hadeeth and he established the madhhab of its people – that is the madhhab of the Ahl ul-Hadeeth.

[Ref: Shaykh Ahmad ibn Muhammad ad-Dehlawee al-Madanee, A History of the People of Hadeeth, p.49)]

3.12)     Imam ash-Shaafi’ee:

    “Our school of thought is correct but could possibly be mistaken, and the school of thought which differs from us is mistaken but could possibly be correct.” 

[Ref: Fatawa Al-Kubra of Al-Haythami 4/313]

3.13) Al-Imam al-Shaafa’i said

ﻭﻳﺠﺐ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺨﺒﺮ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺛﺒﺖ ﻓﻴﻪ ، ﻭﺇﻥ ﻟﻢ ﻳﻤﺾ ﻋﻤﻞ ﻣﻦ ﺍﻷﺋﻤﺔ ﺑﻤﺜﻞ ﺍﻟﺨﺒﺮ

It is obligatory to accept a report once it is proven, even if the imams did not act upon this report.

[Ref: ar-rsisalah page 463, translated from brother aijaz shaikh al-Goani]

3.14) Imaam Abdullaah ibn Zubair al-Humaidee said,

“Imaam Shaafee one day narrated a hadeeth and so I said to him, “Do you take this hadeeth (ie accept it as evidence)?” So Imaam Shaafiee said, “Have you seen me coming out a church or synagogue? Or do you seem me wearing a waistcloth (girdle or waistband – a cloth which followers of other religions wear) that I hear the hadeeth of the Messenger of Allaah and I don’t accept it.”

[Ref: Hilyatul-Awliyaa (9/106) and Manaaqib ash-Shaafiee (1/474) of Imaam Baihaqee)]

3.15)  Imaam Shaafi’ee said: “And do not do my Taqleed” [Adaab ash-Shaafi’ee wa Manaqibuhu by Ibn Abi Haatim: Pg 51, Chain Hasan]

4) Ahmad ibn Hanbal (rahimahullaah) said:

Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written [ also Ibn al-Jawzee in al-Manaaqib (p. 192).]

4.1) Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took (i.e Qur`an and Sunnah)."

[Fulaani (p. 113) & Ibn al-Qayyim in I'laam (2/302) ] 

4.2) "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice."

4.3) "Following (ittibaa') means that a man follows what comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions; after the Successors, he has a choice."

[Abu Daawood in Masaa'il of Imaam Ahmad (pp. 276-7), Ar.: ittibaa' and ] 

4.4) "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu `alaihi wa sallam) and his Companions)."

[Ibn `Abdul Barr in Jaami' Bayaan al-'Ilm (2/149).] 

4.5) "Whoever rejects a statement of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is on the brink of destruction."

[Ibn al-Jawzi (p. 182)]

4.6) Shaykh Abdur Rahmaan ibn Hassan ibn Muhammad ibn `Abdil Wahhab (r.h) said in Fathul Majeed (2/532) in explanation of the saying of Imaam Ahmad:

قال الإمام أحمد: عجبتُ لقومٍ عرفوا الإسناد وصحته يذهبون إلى رأي سفيان، والله تعالى يقول: {فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِأَن تُصِيبَهُمْ فِتْنَةٌ} ، أتدري ما الفتنة؟ الفتنة: الشرك، لعله إذا رد بعض قوله أن يقع في قلبه شيء من الزيغ فيهلك. رواه عن أحمد الفضل بن زياد، وأبو طالب، ولعله في كتاب "طاعة الرسول صلى الله عليه وسلم " لأحمد -رحمه الله

"How strange it is that a people who know the chain of narration of a hadeeth (isnaad) and its authenticity, yet still they follow the opinion of Sufy aan [ath-Thawree against a hadeeth]; even though Allaah, the Exalted, said: "Let those beware, who oppose the command of the Messenger, lest some trial (fitnah) befalls them, or a painful punishment is inflicted upon them". [Quran 24:63].

Do you know what the fitnah is? The fitnah is shirk! Since the rejection of some of his sayings could cause something of deviation to enter into the heart, and thus be destroyed." 

[Ref: Ibn Battah in al-Ibaanatul-Kubraa (no.97) and Masaail (3/1355) of Abdullaah ibn Imaam Ahmad. Shaykh Saleh aal as-shaykh said: This was narrated from Ahmad by Al-Fadl ibn Ziyad and Abu Talib, and maybe it is present in the book “Ta’at Ar-Rasul (saw)” of Ahmad (may Allah be pleased with him).]

4.7) Imaam Ahmed said: “Do not do taqleed of any one of them in your deen.” [Masaail Abi Dawood: Pg 277]


قال الامام احمد بن حنبل: أصحاب الرأي وهم مبتدعة ضلال أعداء للسنة والأثر يبطلون الحديث ويردون على الرسول عليه الصلاة والسلام ويتخذون أبا حنيفة ومن قالب قوله إماما ويدينون بدينهم وأي ضلالة أبين ممن قال بهذا وترك قول الرسول وأصحابه واتبع قول أبي حنيفة وأصحابه فكفى بهذا غياً مردياً وطغياناً.

(طبقات الحنابلة 1/25)

Imam Ahmad rahimahullah says:  the people (companions) of rai (logic/opinion) are innovators and astray. Enemies of sunnah and athaar, disregarding the ahadeeth and refuting the prophet (sallalahu `alayhi wa sallam).  they only take (accredit or follow ) as an imam those who take from abu haneefah and them. Is there is a bigger deviance than this i.e taking the statements and leaving the ahadeeth of the prophet (sallalahu `alayhi wa sallam) and his companions and instead obey abu haneefah and his companions? And this is sufficient for deviance,  destruction and defiance 

[Ref: Tabaqat Hanabila 1/35] 


الإمام أحمد رحمه الله ينصح الطالب أن لا يتقيد بعالم، 
Al-Imam Ahmad rahimahu Allah advises against sticking to one 'Aalim

حَدثنَا قَالَ سَأَلت ابي عَمَّن طلب الْعلم ترى لَهُ ان يلْزم رجلا عِنْده علم فَيكْتب عَنهُ اَوْ ترى ان يرحل الى الْمَوَاضِع الَّتِي فِيهَا الْعلم فَيسمع مِنْهُم قَالَ يرحل يكْتب عَن كل من الْكُوفِيّين والبصريين واهل الْمَدِينَة وَالشَّام يشام النَّاس يسمع مِنْهُم

Abd Allah Ibn Al-Imam Ahmad rahimahu Allah narrated to us, and said: I asked my father about the one who seeks knowledge, [I asked]: "Do you see that he should stick to one man who has knowledge, and that he writes from him, or do you see that he should travel to the places that are found in them knowledge, so he listens to them?" He said: He travels, and writes from everyone among the Kufiyyin, the Basariyyin, Ahl Al-Madinah, Al-Sham; he listens to the people

مسائل الإمام أحمد رواية ابنه عبد الله، ١/٤٣٩، الشاملة

Masa'il Al-Imam Ahmad Riwayat Ibnahu 'Abd Allah, 1/439, Al-Shamelah; From brother Badr ibn Muhammad ash-shamma`


5.1) Imaam Ibn Khuzaimah said, 

“Imaam Ahmad bin Nasr narrated a hadeeth of the Messenger of Allaah (Sallalahu Alayhee Wasallam). So I asked him, “Do you deduce evidence from this hadeeth (ie do you take it.) Imaam Ahmad bin Nasr said, “Do you see me wearing a waistband/girdl (like how the christians/jews do) ? So do not say to me if I take the hadeeth of the Messenger of Allaah (Sallalahu Alayhee Wasalam) or not! Rather say is this hadeeth authentic because when a hadeeth is established from the Messenger (Sallalahu Alayhee Wasalam) with an authentic chain then I accept it whether you wish to accept it or not.”

[Ref: Dhamm Kalaam Waa Ahluh (2/178]

 عَامِرَ بْنَ يَسَافٍ يَقُولُ سَمِعْتُ الأَوْزَاعِيَّ يَقُولُ إِذَا بَلَغَكَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِيَّاكَ يَا عَامِرُ أَنْ تَقُولَ بِغَيْرِهِ فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ مُبَلِّغًا عَنِ اللَّهِ تَبَارَكَ وَتَعَالَى 173 المدخل إلى السنن الكبرى للبيهقي باب ما يذكر من ذم الرأي وتكلف

5.2) Amr ibn Yasaf reported: I heard Al-Awza’i say, “O Amr, If a tradition from the Messenger of Allah –Sallah Allah ‘Alaihi wa Sallam-reaches you, then beware of saying something different from it, since he was but a conveyor from Allah –the Exalted

[Source: Al-Madkhal ila Sunan Al-Kubra Al-Bayhaqi 173; Tadhkiratul Huffadh 1/180]

5.3) Ibn 'Asaakir (7/51/1) related from Ibn Abee Dhib, who said:

"Sa'd ibn Ibraaheem (i.e. the son of 'Abdur Rahmaan ibn 'Awf) passed judgment on a man on the basis of the opinion of Rabee'ah ibn Abu 'Abdur Rahmaan, so I informed him of the saying of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) which was contradictory to the judgment. Sa'd said to Rabee'ah, 'We have Ibn Abee Dhi.b, whom I regard to be reliable, narrating from the Prophet (sal-Allaahu 'alayhe wa sallam) contrary to what I ruled.' Rabee'ah said to him, 'You have made your effort, and your judgment has been passed.' Sa'd said (astonishingly): 'Most amazing?! I enforce the decree of Sa'd, and not the decree of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam)! No, I shall withdraw the decree of Sa'd, son of the mother of Sa'd, and enforce the decree of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam).' So Sa'd called for the written decree, tore it up and gave a new verdict."

5.4) Al-Allamah Abu `Abdullah al-Maqqari stated in his Qawaid Volume 2, Page 396-397 : 

It is not permissible to reject the ahadeeth for the views of the Madhaahib out of degrading the legitimacy of the hadeeth and removing it's credibility, for that is corruption of the ahadeeth and lowering it's position. Allah will not rectify the madhahib by their corruption of ahadeeth and will not raise the madhahib by their devaluing of the position of ahadeeth. For the speech of all are accepted and rejected except for what has been authentically transmitted from the Messenger of Allah (sallalahu `alayhi wa sallam). Rather it is not permissible at all to reject what has been authentically transmitted from the Messenger of Allah (sallalahu `alayhi wa sallam). and it is actually the case that the madhahib have to refer back to these ahadeeth as Ash-Shaf`ee said (and) not that the ahadeeth have to be referred back to the (views of the) madhaahib. Bigoted partianship is not permissible......this is veneration of the blind followers by mockery of the deen and preferring  desires over guidance 

5.5) Mu’aadh bin Jabal (radiallah anhu) said: “As for the Mistake of an Aalim then do not do his taqleed in the deen even if he is on guidance.” 

[Kitaab az-Zuhud by Imaam Wakee: Vol 1 Pg 300 H 71, Chain Hasan , Imaam Ibn Abdil Birr has recorded this in his Al-Jaamee; Ibn Hazam’s Ahkaam and authenticated by Daraqutnee ]

5.6) The famous Scholar of Ahl us-Sunnah, Haafidh Ibn al-Qayyim (rahimahullah) said: “This Bid’ah (of taqleed) originated in 4th century (Hiji)” [I’laam al-Mawqa’een Vol 2 Pg 208]

5.7) Taba’ Taabi’ee, Hakam bin Utaybah said: “You can take and reject anyone’s saying among the people, except the saying of the Apostle of Allah (peace be upon him).” [Al-Ahkaam by Ibn Hazam: 6/293, Chain Saheeh]

5.8) Abdullaah Ibn Mas’ood (radiyallaahu ’anhumaa) said,

 “Let not one of you blindly follow a man in his Religion, if he believes, he believes, and if he disbelieves, he disbelieves. If it is a must that you follow someone then let it be the dead, for indeed the living is not safe from fitnah.”

[Refer to Sharh Usoolul-I’tiqaad (1/130) of al-Laalikaa‘ee and Shaykhul Islaam Ibn Qayyim al-Jawziyyah's  Al Fawaaid: P.162]

5.9)  Someone presented the saying of Sa’eed bin Jubayr in front of Ibraaheem Nakha’ee, so Ibraaheem replied: “What would you do with the saying of Sa’eed against the hadeeth of the Apostle of Allah (peac be upon him)?” [Al-Ahkaam by Ibn Hazam: Vol 6 Pg 293, Chain Saheeh]

5.10) The famous Notable Tabi’ee, Imaam Sha’bee (rahimahullah)  said: “Whatever hadeeth of the Messenger of Allah (peace be upon him) the people give to you, hold firm to it; and the thing which they say from their opinion, throw it in the dustbin” [Musnad ad-Daarimi: Vol 1 Pg 67 H. 206, Chain Saheeh]

5.11) Haafidh Ibn Taymiyyah has written that: “(Imam) Muslim, Tirmidhi, Nasaa’ee, Ibn Majah, Ibn Khuzaymah, Abu Ya’la, Al-Bazzaar, and others were upon the Madhab of Ahl ul-Hadeeth, they did not use to do taqleed of any specific Scholar among the Scholars, and neither were they Mujtahid in absolute way (Mutlaq)” [Majmoo Fatawaa Ibn Taymiyyah: Vol 20 Pg 40]

5.12) Imaam Qaasim bin Muhammad al-Qurtubi, who died at the later period of third century Hijri, wrote a book in refutation of Taqleed called “Al-Aydhaah fi ar-Radd Ala al-Muqallideen” [Siyar A’laam al-Nabula: Vol 13 Pg 329 T. 150]

5.13) The Truthful Imaam, Imaam Abu Bakr Abdullah bin Abi Dawood as-Sijistaani (rahimahullah), who died in 4th century Hijri, said: “And do not be from the nation who play about with their religion, or otherwise you will become the criticizer of Ahl al-Hadeeth” [Kitaab ash-Shara’eah by Al-Aajuri Pg 975, Chain Saheeh]

5.14) In the fifth Century Hijri, Haafidh Ibn Hazam al-Andalusi (rahimahullah) raised his voice, saying Taqleed is Haraam. [Al-Nabzat ul-Kaafiyah fi Ahkaam Usool ud-Deen Pg 70]

5.15) Haafidh Ibn Qayyim al-Jawziyyah anounced: “And this Bid’at (Taqleed) started in 4th century Hijri, the condemnation of which era was done by the holy tongue of the Apostle of Allah (peace be upon him]” [I’laam al-Mawqa’een Vol 2 Pg 208 and Ibtaal al-Taqleed with reference to Ar-Radd of Suyooti (P. 133)]

Ibn Al-Qayyim said: “Knowledge is the realisation of the guidance with its proofs – that and bind following are not equal.” [Nooniyyah] 

In his famous Qaseedah Noniah, Haafidh Ibn Qayyim said: “Oh the one who holds hatred for Ahl ul-Hadeeth and scolds them! Congratulations to your friendship with Shaytaan” [Al-Kafiyah ash-Shafiyah: Pg 199]

5.16) Imaam Abu Mansoor Abdul Qaahir bin Taahir bin al-Tameemi Al-Baghdaadi, said in his book: “All the people from Ahl us-Sunnah on the borders of Rome, Jazeerah. Shaam, Azarbaijan, and Baab al-Abwaab are on the Madhab of Ahl al-Hadeeth” [Usool ud-Deen: Pg 317]

5.17) Imaam Ibn Hazm said (the summary of which is): “There is an Ijmaa of all the Sahaabah from the beginning till the end, and the Ijmaa of all the Taabi’een from the beginning till the end, on the prohibition of Taqleed…”

[Al-Nabazah al-Kaafiyah fi Ahkaam Usool ud-Deen P. 71]

5.18) In a discussion with Qadhi Abu Ubaid bin Jarthumah regarding an issue, Imam Tahawi said, “Not every statement of Abu Haneefah is my statement? (or opinion). So Qadhi Abu Ubaid said, “I thought you were a muqallid.” To which Imam Tahawi replied, “Only a sinner and stupid person does taqlid.” (Lisaan ul-Mizaan 1/280)

[Lisaan al-Meezaan (1/280)]

5.19) Aynee al-Hanafi said: “Thus Muqallid commits a Mistake, and Muqallid commits ignorance, and every calamity comes from Taqleed”
[Al-Binaayah (1/317)]

5.20) Allaamah Suyooti wrote a whole separate book in refutation of Taqleed and called Taqleed a “misguidance” and in another place he called a Muqallid: “an innovator, and expelled from the Sunnah and al-Jamaa’ah” [Al-Kanz al-Madfoon (P. 149)]

5.21) Abu Zayd Qaadhi Ubaydullah ad-Daboosi Al-Hanafi said: “The summary of taqleed is that a Muqallid makes himself an animal and one of the four-footed…. If a Muqallid made himself Animal because he does not have any mind and understanding, then he needs to get himself cured”
[Taqweem al-Adillah fi Usool ul-Fiqh Pg 390]

5.22) Imaam Ibn Abdil Barr also wrote a book in refutation of Taqleed in which he said that a Muqallid can never be a Scholar!

5.23) in fact the leader of modern Deobandis, Sarfaraz Khan Safdar himself said: “Taqleed is only for a Jaahil, who is unfamiliar with Ahkaam and Dalaail”
[Al-Kalaam al-Mufeed (P. 234)]

5.24) Shaykh ul Islaam Imam Ibn Taymiyyah rah said

ﺇﻧﻤﺎ ﺃﺗﻨﺎﻭﻝ ﻣﺎ ﺃﺗﻨﺎﻭﻟﻪ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻲ ﺑﻤﺬﻫﺐ ﺃﺣﻤﺪ ﻻ ﻋﻠﻰ ﺗﻘﻠﻴﺪﻱ ﻟﻪ

Whatever I take from the Madhhab of Imam Ahmed I take on the basis of ma'rifah(knowledge of evidence) and not on the basis of Taqleed.

[Ar Radd alaa man akhlada ilal arz page 122, also quoted by Ibn Qayyim rah in I'laam Muqi'een 2/170]


16875 قال الشيخ رحمه الله : وقد روي عن إبراهيم بخلافه ، وذلك فيما رواه الحسن بن عمرو ، عن فضيل بن عمرو ، عن إبراهيم قال : كانوا يرون أن من شرب شرابا فسكر منه لم يصلح له أن يعود فيه . أخبرناه أبو عبد الله الحافظ ، أنبأ الإمام أبو بكر أحمد بن إسحاق ، أنبأ الحسن بن علي بن زياد ، ثنا محمد بن إسماعيل البخاري قال : قال زكريا بن عدي : لما قدم ابن المبارك الكوفة كانت به علة ، فأتاه وكيع وأصحابنا والكوفيون ، فتذاكروا عنده حتى بلغوا الشراب ، فجعل ابن المبارك يحتج بأحاديث رسول الله - صلى الله عليه وسلم - وأصحاب النبي - صلى الله عليه وسلم - والمهاجرين والأنصار من أهل المدينة ، قالوا : لا ، ولكن من حديثنا . فقال ابن المبارك : أنبأ الحسن بن عمرو الفقيمي ، عن فضيل بن عمرو ، عن إبراهيم قال : كانوا يقولون : إذا سكر من شراب لم يحل له أن يعود فيه أبدا . فنكسوا رءوسهم ، فقال ابن المبارك للذي يليه : رأيت أعجب من هؤلاء أحدثهم عن رسول الله - صلى الله عليه وسلم - ، وعن أصحابه والتابعين فلم يعبأوا به ، وأذكر عن إبراهيم فنكسوا [ ص: 299 ] رءوسهم ؟ ! .

Zakariyyah ibn `Adi (Taba`ee) narrated that Abdullah Ibn Mubarak once visited Kufa and he was unwell. Thereupon (Imaam) Wakee` and our companions visited him and then we had a discussion/debate going until they (the Koofans) mentioned about Alcohol (Naabid) and Ibn Mubarak then narrated the reports from the prophet (sallalahu `alayhi wa sallam)and from his companions and from the Muhaajireen and Ansaar of Madeenah but they objected to this and said "rather inform/narrate to us from us (i.e people of Koofah or whom they took from). then Ibn Mubarak mentioned the chain of narration reaching upto Ibraheem an-Nakha`e and narrated from him that He (Ibraahim) said the people (scholars) have said that if consuming the form of drink is intoxicating then consuming it again becomes haraam forever. " Hearing this statement (coming from Ibraheem) they (Koofans) lowered their head (in affirmation). 

Then Ibn Mubarak spoke to one of his companions nearby saying " Have you ever seen a people more weird than them? I am narrating to them the report of Rasool Allah (ie hadeeth) and from his Sahaabas and from the Taba`een and they do not pay heed to them but when i narrate from Ibrahim an-Nakha`ee they lower their heads (in affirmation)?! 

[Ref: Sunan al-Kubraa lil Bayhaqi (17414), Maqtoo`Taken and translated from the post of Aijaz Shaykh]

5.26) Imaam Ibn Shihaab az-Zuhri (rahimahullah) said:

على الله البيان وعلى الرسول البلاغ وعلينا التسليم

"Upon Allaah is to explain, Upon the Messenger is to convey, and upon us is to accept" (without questioning)

[Aqeedah as-Salaf by As-Saabooni with it Sharh (5/11, 7/9), Sharh us-Sunan lil Baghawi (1/171), Al-Hujjah fi Bayaan al-Mahajja by Abu al-Qaasim al-Asbahaani (2/512), & Mu'jam al-Lateef by Dhahabi (1/61)]

‘Abdullaah ibn Mas’ood radhiallahu `anhu said : and from Allaah is the Message, upon the Messenger is to convey, and upon us is to affirm.

[Reported by al-Bayhaqee in Al-Asmaa was-Sifaat, no. 516 and al- Laalikaa’ee in Usoolul-I’tiqaad, no. 665. Ibn Taymiyyah said in Majmoo’ul-Fataawaa, 5/365, “It is established from Rabee’ah,” he also said in Al-Hamawiyyah, p. 80, “Al-Khallaal narrated it with an isnaad, all of whom are thiqaat (precise and reliable).”]

5.28) Imam al-Wakee`

سَمِعْتُ يُوسُفَ بْنَ عِيسَى يَقُولُ: سَمِعْتُ وَكِيعًا يَقُولُ حِينَ رَوَى هَذَا الحَدِيثَ، فَقَالَ: «لَا تَنْظُرُوا إِلَى قَوْلِ أَهْلِ الرَّأْيِ فِي هَذَا، فَإِنَّ الإِشْعَارَ سُنَّةٌ، وَقَوْلُهُمْ بِدْعَةٌ». وَسَمِعْتُ أَبَا السَّائِبِ يَقُولُ: " كُنَّا عِنْدَ وَكِيعٍ، فَقَالَ لِرَجُلٍ عِنْدَهُ مِمَّنْ يَنْظُرُ فِي الرَّأْيِ: أَشْعَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَيَقُولُ أَبُو حَنِيفَةَ هُوَ مُثْلَةٌ؟ قَالَ الرَّجُلُ: فَإِنَّهُ قَدْ رُوِيَ عَنْ إِبْرَاهِيمَ النَّخَعِيِّ أَنَّهُ قَالَ: الإِشْعَارُ مُثْلَةٌ، قَالَ: فَرَأَيْتُ وَكِيعًا غَضِبَ غَضَبًا شَدِيدًا، وَقَالَ: أَقُولُ لَكَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَقُولُ قَالَ إِبْرَاهِيمُ، مَا أَحَقَّكَ بِأَنْ تُحْبَسَ، ثُمَّ لَا تَخْرُجَ حَتَّى تَنْزِعَ عَنْ قَوْلِكَ هَذَا "

 I heard Yoosuf bin Eesa saying: “When he narrated this hadeeth, I heard Wakee’ saying: ‘Do not consider the saying of Ahl ur-Raayi (i.e. the people of opinion) about this issue, for marking (the animal) is a Sunnah, and their (i.e. Ahl ur-Raayi) saying is a Bid’ah’” (Tirmidhi further said) I heard Abu as-Saa’ib saying: “We were with Wakee’ when he said to a man with him who considered the opinions: ‘The Messenger of Allaah (peace be upon him) marked, while Abu Haneefah said that doing so is mutilation.’ The man said: ‘It has been reported from Ibraaheem an-Nakha’ee that he said marking is mutilation.’ I saw Wakee’ becoming severely angry and he said: ‘I tell you that the Messenger of Allaah (peace be upon him) said, and you say Ibraaheem said?’ You deserve to be imprisoned and not let out until you leave this saying of yours.” )]

[Ref: Sunan at-Tirmidhi (906)]

5.29) Imam Sufyan Thawri (may Allah have mercy on him) said:

إِنَّمَا الدِّينُ بِالْآثَارِ لَيْسَ بِالرَّأْيِ، إِنَّمَا الدِّينُ بِالْآثَارِ لَيْسَ بِالرَّأْيِ، إِنَّمَا الدِّينُ بِالْآثَارِ لَيْسَ بِالرَّأْيِ

The Religion is only based upon narrations, not upon opinion. The Religion is only based upon narrations, not upon opinion. The Religion is only based upon narrations, not upon opinion.

[Ref: Sharaf Ashaabul Hadeeth 1/6]

5.30) Imam as-Suyuti rahimahullah said in his Kitaab al-Haawi lil Fatawaa 

Under the explanation of the verse of the Qur`an , As-Suyuti says : And it is known that the words “fuqaha “ and “ `ulema “ are used only on mujtahideen (but) as for a muqallid, then neither is he called  a faqeeh nor an`alim and likewise ahlul fiqh and ahlul usool have spoken clearly about this. So just like how it is forbidden to use the title of Muslim upon a yahoodi or a Christian, likewise it is forbidden to use the words “`alim” or “faqeeh” upon a Muqallid 

5.31) Imam Dhahabi refuting Muqallideen says 

Imam Dhahabi extorts some beneficial points, his profound words are, “Oh Muqallid and oh you who think ijtihad has finished and there is no Mujtahid now! Then there is no benefit in your learning and studying the principles of Fiqh as learning the principles of Fiqh only benefits the Mujtahid. When an individual knows the principles of Fiqh and he still abstains from freeing himself from the shackles of taqlid, he does not achieve anything. Rather by studying it further he pushes himself into more difficulty and establishes proofs against himself.. ” 

[Ref: cited by Suyuti in Ar-Radd Ala Min Akhlad Ilal Ardh pg.153;the above quote's translation was taken from the works of br abu khuzayma and abu hibban] 

Imam ad-Dhahabi (D. 748 A.H) said :

: مَا يَتَقَيَّدُ بِمَذْهَبٍ وَاحِدٍ إلَّا مَنْ هُوَ قَاصِرٌ فِي التَّمَكُّنِ مِنَ العِلْمِ، كَأَكْثَرِ عُلَمَاءِ زَمَانِنَا، أَوْ مَنْ هُوَ مُتَعَصِّبٌ،

Whoever adheres to following or learning one madhab only  he is incapable of establishing himself firmly in knowledge just like how many scholars of our time are (deficient in firm knowledge ) or they were from the fanatics (towards one madhab)

[Ref: Siyar `Alam by Dhahabi 14/491] 

5.32) A poem by Zamarkashi refuting Taqleedi mindset. 

يقول الزمخشري

وإن يسألوا عن مذهبي لم أبح به                    

                    وأكتمه؛ كتمانه لي أسلم
فإن حنفيا قلت: قالوا: بأنني                    
                    أبيح الطلا وهو الشراب المحرم
وإن مالكيا قلت: قالوا: بأنني                    
                    أبيح لهم لحم الكلاب وهم هم
وإن شافعيا قلت: قالوا: بأنني                    
                    أبيح نكاح البنت والبنت تحرم
وإن حنبليا قلت: قالوا: بأنني                    
                    ثقيل حلولي بغيض مجسم
وإن قلت من أهل الحديث وحزبه                    
                    يقولون: تيس ليس يدري ويفهم
تعجبت من هذا الزمان وأهله                    

                    فما أحد من ألسن الناس يسلم

Al-Zamakhshari says

If I say 'I am Hanafi', they will say that I permit 'At-Talaa', and it is the prohibited Khamr

If I say 'I am Maaliki', they will say that I permit the flesh of dogs

If I say 'I am Shafi'i, they will say that I permit marrying the (step) daughter, whilst marrying the daughter is Haraam

If I say 'I am Hanbali' they will say that I am heavy, an angry person, a Hululi (one who believes Hulul) and a Mujassim

And if I were to say from Ahl Al-Hadith and its party, they would say: A goat, he does not know, nor does he understand

I am amazed with this era and its people, for no one is safe from the tongues of the people


Subhanallah ! A true hanfi who loved the prophet more than Abu Haneefah as shown below !

Imaam Abu Al-Hasanat Al-Laknawi al-Hindi mentioned in the biography (in his book called Al-Fawa'id Al-Bahiyyah Fi Tabaqat 'Ulamaa' Al-Hanafiyyah) under entry for " `Isaam al-Balkhi" who is the student of Abu Yusuf [who is the student of Al-Imam Abu Hanifah, rahimahumallah] that he used to do raf `al yadain in salah, which as we all know , is from makrooh to haraam as per the hanafi fuqaha. so he was asked for this ajeeb behavior of his and why he opposed his madhab of abu hanifa. to this he replied : 

"إن الله تبارك وتعالى كلف كلا منا أن يعمل بما علم، وقد علمت أن النبي صلى الله عليه وسلم رفع يديه عند الركوع والرفع منه، والله عز وجل لم يكلفنا أن نفهم شريعة ربنا بعقل أبي حنيفة، وإنما كل إنسان بعقله وعلمه، ويوم نلقاه سوف لا يقول لي لماذا خالفت أبا حنيفة، على العكس فيما لو تركت هذه السنة سيقول لي لماذا تركت هذه السنة وقد عرفت أن النبي صلى الله عليه وسلم كان يرفع يديه عند الركوع والرفع منه." 

Indeed Allah Tabaraka Wa Ta'aalaa [obligated] us to act upon what we know, and I have learned that the Prophet sallallahu 'alaihi wa sallam raised his hands before the Ruku' and upon rising from it, and Allah 'Azza wa Jal did not burden us with understanding the Shari'ah with the mind of Abu Hanifah, rather every person is to understand it with his mind and his knowledge. And on the day that we meet Him, He will not say to me: Why did you oppose Abu Hanifah? It will be the opposite of that for leaving this Sunnah; He will ask me: Why did you leave this Sunnah, while you know that the Prophet sallallahu 'alaihi wa sallam used to raise his hands before the Ruku' and upon rising from it

[Ref: Shaykh Albaanee spoke of this in (سلسلة الهدى والنور، 6/101) ]


Under the following verse of Surah Ahazab, verse 66-67 

66. On the Day when their faces will be turned over in the Fire, they will say: "Oh, would that we had obeyed Allah and obeyed the Messenger (Muhammad )."

67. And they will say: "Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way.

Imaam qurtubi explains in Jaami` al-Ahkaam al-Qur`an that the above verses imply towards the prohibition of taqleed


One Sahaabi prohibiting everyone to blindly follow [Taqleed]  another sahaabi based on evidence 

14887 - أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ أَحْمَدَ الْمَحْبُوبِيُّ نا الْفَضْلُ بْنُ عَبْدِ الْجَبَّارِ، نا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ، نا الْحُسَيْنُ بْنُ وَاقِدٍ، وَأَبُو حَمْزَةَ جَمِيعًا عَنْ يَزِيدَ النَّحْوِيِّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: " مَا قَالَهَا ابْنُ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ وَإِنْ يَكُنْ قَالَهَا فَزَلَّةٌ مِنْ عَالِمٍ فِي الرَّجُلِ يَقُولُ: إِنْ تَزَوَّجْتُ فُلَانَةَ فَهِيَ طَالِقٌ , قَالَ اللهُ تَبَارَكَ وَتَعَالَى: {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ} [الأحزاب: 49] وَلَمْ يَقُلْ إِذَا طَلَّقْتُمُ الْمُؤْمِنَاتِ ثُمَّ نَكَحْتُمُوهُنَّ "

Ibn `Abbas was informed that Ibn Mas`ood permitted that divorce before the commencement or fulfillment of nikah is valid. Upon hearing this  Ibn `Abbas (radhiallahu `anhu) said : " Ibn Mas`ood radhiallahu `anhu must not have said this. Even if he did then this is a slip from the scholar. ....

Verily Allah said : 

O You who have believed, when you marry believing women AND THEN divorce them [Qur`an Ahzab 49] 

And he did not say " When you divorce them and then marry them" 

[Ref: Sunan al-Kubra lil-Bayhaqi 7/525; Hadeeth : 14887 Shamela ; Hasan] 

Another report says that Ibn `Abbas said he errd or made a mistake 

قال ابنُ جريج: بلغ ابن عباس أن ابن مسعود يقول: إن طلَّق ما لم ينكِحْ فهو جائز، فقال ابن عباس: أخطأ فى هذا، إن الله تعالى يقول:{إذَا نَكَحْتُمُ المُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ} [الأحزاب: 49]، ولم يقل: إذا طلقتم المؤمنات ثم نكحتموهن

[Ref: Zad al-Ma`ad - Juzz al-Khaamis safh 216;  This is placed under the chapter titled  فصل حكم رسول الله صلى الله عليه وسلم فى الطلاق قبل النكاح]

Note: it is  not authentically proven as per scholars that ibn Mas`ood held this position. 


Astonished on those scholars who after knowing the truth do not leave their opinion, Says some scholars of the past.

a) al Izz ibn Abdus salam said:
I have seen they gather in the Majalis and If it is mentioned in front of them the issue which is against them. They feel surprised and they do not listen to the evidence rather accept the blind following of their Imam. They think that Truth is with the madhab of our Imam.
It is waste of time to argue with them and there is no use of it.... It is better not to argue with them because when they do not find any evidence for the madhab of their Imam they say maybe our Imam had evidence for this issue and we do not know it. SubhanAllah Allah has taken the vision from many people who speak like this [Qawaid al Ahkam of Imam al Izz bin Abdus Salam 2/275]


b) Abu Shaama said

ومن العجب أن كثيرا منهم إذا ورد على مذهبهم أثر عن بعض أكابر الصحابة يقول مبادرا بلا حياء ولا حشمة مذهب الشافعي الجديد أن قول الصحابي ليس بحجة ويرد قول أبي بكر وعمر ولا يرد قول أبي إسحاق والغزالي 

It is Strange that when athaar of some Akaabr Sahabaa is mentioned against thier Madhhab many of them shamelessly say, The saying of Sahabi is not hujjah against the latter saying of Shafi'ee madhab..They reject the saying of Abu Bakr ra and Umar ra but they do not leave the sayings of Abu Ishaaq Sheraazi and alGhazzali. [Khutbah al kitaab al Momil liraddi ilal amril awwal page 71 translated by Abdul Raheem Salafi, taken from taqleed ka hukam by Wasi ullah Abbas]

c) Fakh ad-din al Razi said

قال شيخنا ومولانا خاتمة المحققين والمجتهدين رضي الله عنه: قد شاهدت جماعة من مقلدة الفقهاء، قرأت عليهم آيات كثيرة من كتاب الله تعالى في بعض المسائل، وكانت مذاهبهم بخلاف تلك الآيات، فلم يقبلوا تلك الآيات ولم يلتفتوا إليها وبقوا ينظرون إلي كالمتعجب،

Our Teacher and Mawlana who is end of (Muhaqqiqeen) and Jurists(Mujtahideen) may Allah be please withhim said, i have seen Jam'at from Jurists of blind followers (Muqallideen), i read in front of them many verses of Quran on some issues which were against their (taqleedi) madhab, not only they left to accept the verses they didn't even pay attention to it..[in the commentary of Quran under Sura Tauba verse31]

d) Imam Dahabee(died 748 h) said 

وكل إمام يُؤخذ من قوله ويُترك إلاّ إمام المتقين الصادق المصدوق الأمين المعصوم صلوات الله وسلامه عليه . فيا لله العجب ! من عَالِم يُقَلِّد دِينه إماما بَعَيْنِه في كل ما قال ، مع عِلمه بما يَرِد على مذهب إمامه من النصوص النبوية . فلا قوة إلا بالله .

We take and reject the saying of every Imam except Imam of the righteous Sadiq al Masdooq Al Ameen who is Infallible Prayers and blessings of Allah be upon him, By Allah I am astonished on that scholar who makes taqleed of a particular Imam in his deen on his all sayings, knowing that explicit ahadeeth are rejecting the madhab of his Imam. There is no Strength but in Allah [Tazkara tul Huffaz vol 1 page 16 under the biography of Abdullah bin Masood ra]

Note: Asking scholars is obligation for lay people, call it taqleed or itteba, no problem.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: 
The one who has no knowledge and no ability to engage in ijtihaad must ask the scholars, because Allaah says: “So ask the people of the Reminder if you do not know” [al-Anbiya’ 21:7].Allaah does not enjoin us to ask them except for the purpose of following their opinions. This is taqleed (following). But with regard to taqleed what is forbidden is adhering to a specific madhhab by following it in all cases and believing that this is the way to Allaah, so one follows it even if it goes against the evidence.

But the one who has the ability to work things out (ijtihaad), such as the seeker of knowledge who has an abundant share of knowledge may engage in ijtihaad on the basis of the evidence, and follow the one who he thinks is correct, or is most likely to be correct.

As for the ordinary Muslim and the beginner seeker of knowledge, they should strive to follow the one who they think is closer to the truth, because of his abundant knowledge, strong religious commitment and piety. [Al-‘Ilm, p. 205 see Islam qa fatwa no. 113687]

Via Asim ul-Haq 


Allaamah Ibn Abi al-Izz al-Hanafi, the commentator of Aqeedah Tahaawiyah, rahimahullah said:

فطائفة قد غلبت فِي تَقْلِيده فَلم تتْرك لَهُ قولا وأنزلوه منزلَة الرَّسُول صلى الله عَلَيْهِ وَسلم وَإِن أورد عَلَيْهِم نَص مُخَالف قَوْله تأولوه على غير تَأْوِيله ليدفعوه عَنْهُم

"A Group of People exaggerate in his Taqleed (i.e. Abu Haneefah): they do not leave any of his sayings, and they have placed him at the level of the Prophet (sallallaahu alayhi wasallam); and if a text is presented to them which is against his saying, they try to Misinterpret it to something else, in order to defend him"

[Ref: Al-Ittibaa by Ibn Abi al-Izz (P. 30)]


Imaam Fudayl bin Iyaad (rahimahullah) replies to those who exceed in their Praise of Imaam Abu Haneefah 

Imaam Fudayl bin Iyaad (rahimahullah) said,

إن هؤلاء أشربت قلوبهم حب أبي حنيفة وأفرطوا فيه حتى لا يرون أن أحدا كان أعلم منه كما أفرطت الشيعة في حب علي وكان والله سفيان أعلم منه

Indeed the hearts of these People have drank the syrup of (excessive) love for (Imaam) Abu Haneefah) and have exaggerated about him so much so that they do not see anyone more knowledgeable than him, just as the Shee'ah exaggerated in the love of (Sayyidunah) Ali (radiallah anhu), whereas indeed By Allaah, Imam Sufyaan ath-Thawri was more knowledgeable than him (i.e. Imaam Abu Haneefah)

[Hilyat ul-Awliyaa (6/358), Chain Saheeh, via ibn abi raza]

5.38) Criticism on blindly or Following ONLY one Imam according to Taj uddin as-Subki rahimaullah

Allamah Taj Uddin Subki(d.771 h) says

وأما تعصبكم في فروع الدين وحملكم الناس على مذهب واحد فهو الذي لا يقبله الله منكم ولا يحملكم عليه إلا محض التعصب والتحاسد ولو أن الشافعي وأبا حنيفة ومالكا وأحمد أحياء يرزقون لشددوا النكير عليكم وتبرءوا منكم فيما تفعلون

Your fanaticism in Furoo' Deen and encouraging people to follow one Madhhab (only) is an act which Allah will never accept from you and nothing encourages you do this except your fanaticism and jealousy. And if Shafi'ee, Abu hanifa, Malik and Ahmed would have been alive they would have refuted you badly and would have disavowal from what you do. 

[passage translated by Abdul Raheem Salafi "Mu'eed an Na'm wa Mubeed an Naqm page" 76]


See quotes of 40+ salaaf against innovation (Bid'ah) : click here

The Solution

Verify and don't blindly believe. If in case you cannot verify , then when someone brings you the proof study and take it. Don't make excuses of not having the time but on the other hand you have the time for pleasure and parties. Fear Allah for the angels who bear his throne shudder in his fear.

See how our salaf and sahaaba verified the ahadeeth:

Narrated Irbad ibn Sariyah that the Prophet (peace be upon him) said : Those of you who live after me will see great disagreement (contradictions and new practices in Islam etc). You must then follow my sunnah and that of the rightly-guided caliphs (Abu bakr, Umar, Uthman and Ali) .Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation (In Islam) and every innovation is an error. [Narrated by Abu Dawud and a similar narration is found in Ahmad (4/126), Ibn Maajah (no. 43), al-Haakim (1/96)]

O you who believe! Obey Allâh and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you (Muslims) differ in anything amongst yourselves, refer it to Allâh and His Messenger (SAW), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. [The Noble Qur'an 4:59]


  1. Bismillahir Rahmanir Rahim
    Asslamualaikum owa Rahmatullah!

    Dear Muslim brother and sisters!

    Alhamdulillah, This article is very useful and important for A Muslim. Because, this article represents a real view of our beloved 4 Imams! We loved them, we pray for them we follow them according to Allah's Reviled Guidance The Quran and Authentic Hadith! Here this article describe clear proof about it.

    JazakAllahu Khairan to writer and all relatives of this great job.

    Dr M M Abdul Halim
    Department of Cardiology
    Lugansk State Medical University
    Lugansk, Ukraine

  2. Sheikhul Hadith Maulana Muhammad Zakariyya
    (rahmatullahi 'alayh) On Ghair Muqallideen

    I have no enmity with any Ahlul Hadeeth scholars, so long as they do not use any
    insulting or degrading words against our Imams.

    In my mind, 'Shari'at' is only that which is contained in Allah's word and the words and practices of His Messenger (Sallallahu 'alayhi wa sallam).

    But in acting on the Hadith and in cross examining the Hadith, the research of the Imams is much more preferable to the research of a learner like myself.

    Then also, the era of the Imams was nearer to the era of Rasulullah (Sallallahu 'alayhi wasallam) than the era of the scholars of Hadith. For this reason, the verdict of the Imams is more acceptable in the rejection and acceptance of Hadith than even the verdict of Muhadditheen and our research.

    Imam Ahmed Hanbal is Imam Bukhari's most noted teacher and Ustad.

    Imam Ahmed is Imam Shafi'ee's most prominent student.

    Imam Shefi'ee again is the most famous student of Imam Malik.

    Imam Shafi'ee is on record as having said that he became a Jurist after studying the kitabs of Imam Muhammad, the famous student of Imam Abu Hanifah.

    Furthermore, there are 22 chains of transmissions of Hadith in Bukhari Shaeef, each consisting of 3 person’s only, leading up to Rasulullah (Sallallahu 'alayhi wa sallam).

    Of these 22, 20 of them contain transmitters, who are either students of Abu Hanifah or students of his students.

    As for us in this era, we are like monkey who sits down with a piece of ginger and then calls himself a greengrocer.

  3. Ma sha Allah.. Jazakallahu khairan kaseera.. may Allah reward the writer(s) of this article. Ameen.. Include me in ur duas


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