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The Blind Following of Madhhabs
by Shaykh Muhammed Sultan al-Ma'soomee (slightly adapted. Published by Al-Hidaayah Publishing and Distribution) Foreword Foreword Verily all praise is for Allaah. We praise Him, seek his help and ask for His forgiveness. We seek refuge in Allaah from the evil within ourselves and from our evil actions. Whomsoever Allaah guides, none can misguide and whomsoever Allaah misguides, none can guide. I bear witness that none has the right to be worshipped except Allaah, alone, having no partner and I bear witness that Muhammad is His slave and Messenger. To proceed: Anyone who comes across the discussions of the followers of the madhhabs will not doubt that the misfortune of blind-following of madhhabs is one of the causes of decline of the Muslims and their backwardness. It has transformed their minds so that they do not think except with the minds of other people. The Imaams and their first students - rahimahumullaah - did not blindly stick to their own opinions like these followers who have forgotten a large portion of the advice given by the Imaams. Thus Shaytaan has caused enmity and hatred between them so that they relit a fire which Allaah had extinguished and in reality, they turned away from the sayings of the Mujtahid Imaams and clung onto the hypothetical answers given by late-comers who did not leave anything of the madhhabs except their names. This fact has been understood by many scholars throughout the ages and so they have written about it and done well. But the work of ‘Allaamah al-Ma’soomee - rahimahullaah - Hadiyyat us-Sultaan ilaa Muslimee Bilaad il-Yaabaan (The Sultaan’s Gift to the Muslims of Japan) is, despite its small size, perhaps one of the most beneficial books written on the subject. This is this due to its excellent style and strength of proofs, to the point that it is a fatal blow to the misfortune of blind-following of madhhabs. This is a concise version of this book, edited by Shaykh Saleem al-Hilaalee. A few additional explanatory notes, references and comments have been added, marked by the symbol, (Our Notes). This book was translated to English by Dawood ibn Ronald Bukbank. We ask Allaah, the Blessed and Most High, to make this work beneficial to the Muslims. Those who do not give precedence to anything before Allaah and His Messenger, so that they may unsheathe the sword of knowledge, which is: ‘Allaah says... His Messenger says...’ And ride upon the back of truth, which is acquiring knowledge along with its proof. Thus expelling from Islaam the alterations of those going beyond bounds, the false claims of the deceptive, the misinterpretations of the ignorant and the bigotry of the blind-followers: those who pick and choose from the Qur’aan and divide up their Deen into sects and become separate groups. Biography [1] of the Author : Shaykh Muhammad Sultaan al-Ma’soomee al-Khajnadee by Sheykh Saleem al-Hilaalee. • His Time and Environment He was born in 1297 H in Khajnadah, a town of They believed that a Muslim was he who followed Abu Haneefah - rahimahullaah - and that the Maalikees, Shaafi’ees and the Hanbalees and Ahl ul-Hadeeth were all upon error and misguidance. They said that it was not permissible to marry a Shaafi’ee woman since they are unbelievers since they declare ‘I am a believer if Allaah wills.’ They considered it obligatory to give pledge of allegiance to a Soofee Shaykh and that the best of them are the Naqshabandees. They further claimed that Ahl us-Sunnah are the Maatureedees and Ash’arees and that other than them are innovators. It is in the midst of this Soofee/Hanafee environment that al-Ma’soomee grew up. • His Studies, Journeying in Search of Knowledge and his Teachers Having reached the age of twenty-three, he was at a stage where he could begin to research for himself, it was then that the mistakes of the blind-followers, their contradictions and their disobedience to their Imaams became clear to him. He declared this publicly, which caused the blind-followers who had been baptised in the river of blind-following of madhhabs to become furious. When the dispute grew severe al-Ma‘soomee decided to travel to the Hijaaz (the area containing Makkah and al-Madeenah) and set off from the Al-Ma’soomee - rahimahullaah - said, “... then I was happy to come across the book market and some printing houses. There I came across an explanation of al-Aqaa’id un-Nasafiyyah of at-Tiftaazaanee which I had already memorised due to the number of times I had studied it. But I found that this version had the chapter about rulership missing, so I inquired about that. It was said to me that it was because it contained the point that the ruler must be from the Quraysh and that the Khaleefah cannot be from other than them. So when this was noticed by Abul-Hudaa the Shaykh of the Sultaan ‘Abdul-Hameed, he informed the Sultaan that this was the reason for the opposition of the Arabs to the Turks, so this issue must be removed. So ‘Abdul-Hameed ordered the chapter about rulership to be removed, so it was removed and the book was printed without it. When this became clear to me I foresaw the downfall of the Turks, and was greatly saddened.” (This is a true witness to the role of politics in the spread or decline of the madhhabs) Then al-Ma’soomee traveled by steamship and passed by He performed Hajj and visited some of the scholars of the Hijaaz amongst them Shaykh Shu’ayb ibn ‘Abdir-Rahmaan al-Maghribee al-Maalikee, with whom he studied the two Saheehs, the Muwatta and Mishkaat ul-Masabeeh and he gave him his isnaad and permission to narrate from him. He also met a number of Soofee Shaykhs and al-Ma’soomee was affected by them and gave his pledge of allegiance to Shaykh Muhammad Ma’soomee ibn ‘Abdir-Rasheed al-Mujaddidee an-Naqshabandee, who taught him the Soofee practises and ordered him to keep repeating the name of Allaah and to visualise the Shaykh whilst making dhikr. He then gave him permission to train followers, except that the heart of al-Ma’soomee was not content with these futilities. So he sought the aid of Allaah and began to study the source works of Tafseer and the source books of the Sunnah and their explanation. Al-Ma’soomee witnessed the innovation of having four separate places of Prayer around the House of Allaah, and would see the Hanafee refusing to pray behind the Shaafi’ee, instead they would sit amongst the rows of people waiting for the Jamaa‘ah of his own madhhab and likewise would the followers of all the other madhhabs. After living there for three years he visited the mosque of the Prophet (Peace be upon him), where he met the scholars of al-Madeenah and studied under them. Then he decided to travel to Shaam (Greater Syria), and met a number of leading scholars in It was in He then set off to return to his family and began teaching in the school founded by his father and became engrossed in the works of Ibn Taymiyyah, Ibn ul-Qayyim and Ibn ‘Abd al-Barr - rahimahumullaah - and the truth became clear to him. He was made a muftee of the Sharee’ah courts in 1328H. This stage in the life of al-Ma’soomee was a time of research and seeking the proofs for each matter, so he would compare books and weigh them according to the Book and Sunnah. Thus the correctness of the Salafee methodology became clear to him so he clung to it and began to write in refutation of the earlier and later blind-followers. The Deen was revived in the lands beyond the • Trials and Patient Perseverance They set up various Islaamic committees and courts, al-Ma’soomee was chosen to head them, so he travelled to He then left Khajnadah and travelled to Margheeyaan whose people welcomed him, whilst the communists watched him closely. There he was made judge, but he resigned when he became unable to judge by the truth. However the trials and tribulations did not stop for him; he debated with the atheists in He reached Makkah in 1354H and became a teacher in the Daar ul-Hadeeth. During the months of Hajj he would teach in Masjid ul-Haraam in the Turkish language and the Turkish pilgrims would attend these lessons. Through them he would send letters to his father and family, news of whom had ceased to reach him towards the end of his life. He died in the year 1380H - rahimahullaah - and may Allaah grant him a home in Abu Usaamah Saleem al-Hilaalee [1] Sources for his biography are Bid’atut-Ta’assub il-Madhhabee of Muhammed ‘Eed ‘Abbaasee (pp. 274 - 275) and Mukhtasar Tarjumah Haal Muhammad Sultaan which is included in his work Hukmullaah il-Waahid is-Samad fee Hukm it-Taalib minal-Mayyitil-Madad (pp. 47 - 96) The Obligation of Referring to the Book and the Sunnah for Judgment By Sheikh Saleem al-Hilaalee People were a single nation upon the religion of Aadam for fourteen generations then the devils dislodged and diverted them from their Deen and forbade for them what Allaah had made permissible. They disagreed and differed, so Allaah sent His Messengers in succession so that they would worship Allaah alone and so that His saying would be the deciding factor in any disagreement and the proof for this is the saying of Allaah, that “Mankind were one community and Allaah sent Prophets with glad tidings and warnings and with them He sent the Book in truth, to judge between people in matters wherein they differed” Sooratul-Baqarah (2): 213 The Prophet Muhammad (Peace be upon him) came, after a gap in the succession of Prophets, to explain the Straight Way to the people and to guide them, by Allaah’s permission, in those matters of the truth about which they differed, to the Way of the Mighty and the One worthy of all praise. He, the Mighty and Majestic, says: “We sent down the Book to you (O Muhammad (Peace be upon him)) that you may make clear to them those things in which they differ and that it should be a guide and a mercy to those who believe.” Sooratun-Nahl (16): 64 This aayah confines the reason behind revelation which is that the Messenger’s duty is to proclaim the clear message. Therefore, the clear decisive aayaahs come from Allaah ordering His Prophet to follow what was revealed to Him. He, the Most High, says: “O Prophet! Fear Allaah and obey not the disbelievers and the hypocrites. Verily Allaah is full of knowledge and wisdom. But follow that which has come to you by inspiration from your Lord: for Allaah is well acquainted with (all) that you do.” Sooratul-Ahzaab (33):1-2 “Follow what has been inspired to you from your Lord; None has the right to be worshipped but He and turn aside from those who join others in worship with Allaah.” Sooratul-An’aam (6):106 He says, “Then we put you (O Muhammad) on the (right) Way of Religion, so follow you that and follow not the desires of those who know not.” Sooratul-Jaathiyah (45):18 The Messenger (Peace be upon him) who knew Allaah, obeyed his Lord. Allaah witnessed to that saying: “Nor does he speak of his own desire. It is no less than revelation sent down to him.” Sooratun-Najm (53): 34 From that which Allaah ordered his slave and His Messenger with, was that he should propagate and explain to the people that which was revealed to him by his Lord. He, the Most High, says: “O Messenger! Proclaim that which has been sent to you from your Lord. If you did not, you would not have fulfilled and proclaimed His mission. Allaah will defend you from men (who mean mischief). For Allaah guides not those who reject faith.” Sooratul-Maa’idah (5): 67 The Messenger did indeed completely propagate all the revelation from his Lord without the slightest deficiency, Allaah bears witness to that and also the believers. Allaah says: “This Day have I perfected your Religion for you, completed My favour upon you and have chosen for you Islaam as your Religion.” Sooratul-Maa’idah (5): 3 The Mother of the Believers, ‘Aaishah - radiallaahu ‘anhaa - said to Masrooq, “Whoever says to you that Muhammad (Peace be upon him) kept secret anything sent down to him, has lied.” Reported by al-Bukhaaree, Muslim, at-Tirmidhee and others All the Muslims upon the final Hajj when they were asked by the Messenger (Peace be upon him), “You will be questioned about me, so what will you say?” They said, ‘We bear witness that you have fully conveyed the Revelation from your Lord, have done your duty and sincerely advised the Ummah and fulfilled that which was upon you.’ So he pointed with his forefinger and raised it towards the heavens and pointed it at the people and said, “O Allaah bear witness, O Allaah bear witness.” Allaah ordered His Messenger to follow the revelation and to propagate it to the people. To explain the revelation, so that the judge by it in any dispute. Allaah is the One who knows fully the laws and regulations which are fitting for His creation, for everything created is known best by its Creator and all humans are the creation of Allaah. So Allaah knows best the way in which their affairs will be set aright and kept in order. He, the Mighty and Majestic, says: “Should He not know what He created? He is the most kind and Courteous (to His slaves), All-Aware (of everything).” Sooratul-Mulk (67):14 If He had left mankind to pass judgements upon actions and sayings themselves, then judgement would change from person to person and in different times and it is not possible for a human to pass a definite and unchanging ruling. Since that is the case, He has made it binding upon the servants to obey Him and to obey the Messenger and warned them against disobedience and placed the guidance in His Book and the Sunnah of His Prophet. He, the Most High, says: “It is not fit for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. Whosoever disobeys Allaah and His Messenger has indeed strayed in a plain manner.” Sooratul-Ahzaab (33): 36 Allaah, the Most Perfect, says: “He who obeys the Messenger has indeed obeyed Allaah..” Sooratun-Nisaa (4) 80 “Say: Obey Allaah and obey the Messenger, but if you turn away, he is only responsible for the duty placed on him and you for that placed upon you. If you obey him, you shall be on right guidance. The Messenger’s duty is only to convey in a clear way.” Sooratun-Noor (24 ) 54 The Messenger of Allaah (Peace be upon him) said; “He who obeys me enters The truthful and trustworthy Messenger also (Peace be upon him) said, “I have left amongst you two things. You will not go astray as long as you hold to them: The Book of Allaah and the Sunnah of His Messenger.” Reported by Maalik (2/899). See the checking of al-Mishkaat (1/66) by Shaykh al-Albaanee From what has preceded it becomes clear that it is obligatory to refer back in judgement to the Book and the Sunnah, if we desire the correct way. Allaah has ordered that matters be referred back to Him and His Messenger when there is a disagreement and difference, so that the final judgement is that of the Book and the Sunnah. He, the Mighty and Majestic, says: “O you who believe! Obey Allaah and obey the Messenger and those of you who are in authority. If you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determinations” Sooratun-Nisaa (4): 59 This aayah explains that disputes and unknown matters are to be referred back to the Book of Allaah and the Sunnah of His Messenger so that the Muslims settle their disputes with them. This being a sign of truthfulness and the proof of Eemaan; while he who does not refer back in judgement to the Book and the Sunnah in disputes and take judgement from them then he is not a believer in Allaah and the Last Day. Perhaps the clearest proof of this great matter which is counted as the crux of Eemaan is His saying: “But no, by your Lord, they can have no Faith until they make you judge in all disputes between them and find in themselves no resistance against your decisions and accept (them) with full submissions” Sooratun-Nisaa (4): 65 Just this earth-rending oath is sufficient to cause the mountains to fall to the ground and for the believer’s jugular vein to tremble in terror and his limbs to shake with fear and for the hearts to rise to the throats and the eyes to roll up in their sockets. The Most Just of all judges has sworn by Himself that no one believes until he makes the Messenger (Peace be upon him) judge in all affairs. So whatever judgement he has passed then it is obligatory to submit to it, outwardly and inwardly, since it is the truth and what is there besides the truth except misguidance. Tafseer Ibn Katheer (Tafseer of verses 59 and 85 of sooratun-Nisaa). This is the unrestricted authority; that no man-made law, custom, opinion of the elder of the tribe, saying of a man without a proof, any judgement reached by intellect or any personal experience is given precedence before Allaah and His Messenger (Peace be upon him), who calls to that which gives them life. Rather, they should not turn aside, hesitate or delay; they should submit fully outwardly and inwardly. Anything less than that is lame and half-hearted submission leaning upon the walking stick of blind-following and opinions of men. The Companions – radiallaahu’anhum - submitted themselves and the reins of their intellect to the truthful and trusted Messenger whilst they were indeed men of great wisdom and intellect. This because to the Messenger information came from the heavens and upon him the Qur’aan was sent down. He (Peace be upon him) knew its explanation due to that which Allaah showed him. And whatever the Companions did then Allaah was pleased with them and they were pleased with Allaah. Then after them came the Taabi’een continuing upon this correct path and this straight way. The affair continued in like manner for three generations; with scholars who were satisfied in this world with little. Thus, their hearts were free from any desire of position with a ruler and their souls were free from self-adoration. So they did not see their success except in worshipping their Lord. Their students took knowledge and wisdom from them in this agreeable atmosphere. Their hearts and minds were therefore cleansed from following desires and from obstinate refusal of following the Hadeeth of the Messenger (Peace be upon him), about which none of the creation have excuse and there is no escape from following the Sunnah of the chosen one. When they saw the ruling for a matter in the Book of Allaah and the Sunnah of His Messenger (Peace be upon him), then they would cling to that. If they did not (find the ruling in the Book or the Sunnah) then they would look for the ijmaa’ [1] of the Ummah, since it does not unite upon misguidance This saying is based upon the Hadeeth, “Indeed Allah will never unite this Ummah upon misguidance” [Reported by at-Tirmidhi (no.2269)] If they could not find the ijmaa’, then they would compare it (the matter) against the Book and the Sunnah using qiyaas [2] and would strive hard to arrive at the Sharee‘ah ruling by deduction (this is the process called Ijtihaad). So in this, some of them arrived at what was correct and others erred but were still deserving of reward The Prophet said, “Whoever makes a reasoned decision (Ijtihaad) and is correct will receive two rewards, while he who does so and is incorrect will receive one reward.” [Collected in Saheeh al-Bukhari (english trans.) vol. 9, p.330, no.450) and Sunan Abu Dawood, vol. 3, p.1013-4, no.3567).] and had excuse due to many reasons. Imaam ash-Shaafi’ee - rahimahullaah - summarised in excellent terms in ar-Risaalah (p.219), saying, “As for contradicting an established Hadeeth from Allaah’s Messenger, then I hope that we cannot be charged with that, if Allaah wills. And that (contradicting an authentic Hadeeth) is not allowed for anyone, but that one is ignorant of something from the Sunnah and may therefore hold a saying contrary to it, not knowingly opposing it and a person may also overlook and make mistakes in interpretation.” These reasons are also set out by Shaykh ul-Islaam (Ibn Taymiyyah) in Raf ul-Malaam‘anil-A‘immat il-A’laam, where he quoted the excuses for these great scholars, saying, “Know that there is not a single one of the great scholars, who were acceptable to the Ummah in general, who deliberately conflicted with the Messenger (Peace be upon him) in anything from his Sunnah be it small or great. Since all of them definitely agreed upon the obligation of following the Messenger (Peace be upon him). As for the sayings of any man, some are taken and some are to be rejected, except for Allaah’s Messenger (Peace be upon him). But if a saying of any of them is found to conflict with an authentic Hadeeth, then the scholar must be excused for not having followed it and the excuses are of three types: 1. Not believing that the Prophet (Peace be upon him) said it. But this excuse of the Imaam is not an excuse for his students when the truth becomes clear or is explained to them and this is affirmed by the sayings reported from the four Imaams explaining their position regarding the blind-following of them and that they disassociated themselves from that. This was due to their knowledge and piety since they indicated that they had not comprehended all of the Sunnah. Their students have reported various sayings from them, with different wordings; all affirming one thing: that it is obligatory to act upon the Hadeeth when it is found to be authentic and to abandon blind-following of the opinions of men which conflict with it. Such as the saying of Abu Haneefah - rahimahullaah - when he said to Abu Yoosuf - rahimahullaah - “Woe to you! O Abu Ya’qoob. Do not write down everything which you hear from me, for I may hold an opinion one day, then abandon it the next, then hold an opinion and abandon it the following day.” The like of this is also established from the rest of the Imaams and they all agreed that, “If the Hadeeth is authentic, then that is their madhhab.” Ibn Hazm - rahimahullaah - said, “The scholars whom they blindly follow have rejected blind-following and forbade their companions from blindly following them.” Al-lhkaam fee Usool il-Ahkaam (6/118). Therefore, the followers of the Imaams did not accept all their sayings. Rather, they abandoned many of them when it became clear that the truth and the Sunnah was made clear to them. So the two Imaams Abu Yoosuf and Muhammad ibn al-Hasan ash-Shaibaanee differed with Imaam, Abu Haneefah in a third of the entire madhhab This was also the practice of some of the later people, despite their being ascribed to a madhhab. This did not prevent them from differing with the madhhab when they knew of a proof which contradicted what the head of the madhhab held. For example, an-Nawawee who contradicted ash-Shaafi’ee with regard to making wudoo from eating camel meat. Al-Majmoo’ (2/58 60) and Sharh Saheeh Muslim (4/4849). However, people from the later generations closed the doors of Ijtihaad and made the Blind-Following of their Imaam obligatory on the people. The author of Taqleed and Ijtihaad writes, under the heading Taqleed Restricted to the Four Madhhabs: “It was realised from the exposition of the Wujub of Taqleed that adoption of different verdicts leads to anarchy. It is therefore, imperative to make Taqleed of a Madhhab which has been so formulated and arranged in regard to principles (Usul) and details (Furu’) that answers to all questions could be obtained .... thereby obviating the need to refer to an external source. This all-embracing quality, by an act of Allaah, is found existing in only the four madhhabs. It is therefore, imperative to adopt one of four Madhhabs.” Muhammad Maseehullah Khan Sherwani’s Taqleed and Ijtihaad p.13. The Pious Predecessors regarded blind-following as submission of one’s will to others and the blind acceptance of their opinions to be matters which Islaam rejected and censured and it is not fitting for any Muslim, male or female, to do this except in cases of necessity. Therefore Ijtihaad cannot be turned into something foreign to the life of the Ummah when it used to be the norm?! Many factors have lead to this dreadful reversal in thought, which has disfigured peoples’ thinking and turned their heads away. There is no doubt that the Deen is not amongst these factors. Rather the common denominator between these factors is built upon political considerations, since many rulers feared Ijtihaad which represents the peak of free thought, within Islaamic principles. So some of the rulers did not forget the trouble caused to them through Ijtihaad. Did not the fatwaa of Imaam Maalik - rahimahullaah - deal a blow to the position of the Abbasid Khullafaah, when he gave the ruling that divorce pronounced under duress is invalid? It was this form of divorce which was introduced by the Abbasids to secure the peoples’ adherence to their pledge of allegiance and they wished to make the people follow particular madhhabs but this was opposed and criticised by the scholars for they did not fear anyone but Allaah. Al-Mansoor wanted to make the people follow the madhhab of Maalik and Imaam Maalik himself was one of the first to reject that, saying, “O Chief of the believers! Do not do that, because the people have previous sayings and have heard Hadeeth and narrations. So each people have accepted what came to them and acted upon it and have accepted what they found from differences between the Companions of Allaah’s Messenger and others. To turn them away from that which they believe is very difficult, so leave the people as they are and what the people of each land choose for themselves. Then after these noble men came scholars, who responded to the wishes of the rulers, since their concern slackened and their resolve weakened because they merely stuck to that which they had learnt in childhood without any eagerness for it. Rather they were happy to eat the crumbs dropped from the table by those before them. Their own incapacity fooled them into thinking that the Ummah of Muhammad (Peace be upon him) became barren after the fourth century and in this manner the rulers who feared Ijtihaad attained their wish. Through the inability of the scholars and ignorance of the commoners, the gates of Ijtihaad were closed. Ibn Khaldoon said “When it was feared that (ijtihaad) would be attributed to those who were not befitting and to those whose opinion was not to be relied upon, they stated that it was something that people were now incapable of. Instead they turned them to blind-following and warned from accepting from more than one Imaam since that would be to make a game of it. So nothing remained except for the madhhabs to be passed on and for each blind-follower to stick to his own madhhab. And after the Madhhab’s principles had been settled and its ascription affirmed by narration, there is no means of attaining fiqh today except through their way. The claim of ijtihaad today is rejected and is not followed and the people of Islaam today blindly follow these four Imaams.” Muqaddimah Ibn Khaldoon (p. 448). If we analyse the arguments of those who prevent ijtihaad, we do not find in it, from the day they closed its gate to this day a single proof from the Sharee’ah, neither from the Book, nor the Sunnah nor ijmaa’. (We find) nothing except their saying that their scholars closed the gates of ijtihaad fearing that this Ummah would fall into error and misunderstandings. They would be mislead by following claimants of ijtihaad who did not have the required knowledge and piety for that and so corrupt the Deen and play with its rulings and cause anarchy within the Deen. Shaykh Muhammad al-Haamid says, “But in order to prevent those claimants of ijtihaad, who are not from its people and the resulting widespread religious anarchy, just as occurred with the nations before us, the pious scholars decided to close this gate as a mercy for the Ummah, so that it would not fall into error and misunderstandings Luzoom Ittibaa’ Madhaahib il-Aimmah of Muhammad al-Haamid (p. 10)..” [3] This saying has no share of the truth and if it had the weight of a mustard seed of truth in it then Allaah would have guided us to it, since He knows whatever is beneficial to the people in their Deen and worldly affairs; likewise He knows better what will harm them. Therefore, He did not leave a major or minor matter from their lives except He included it in an order or a prohibition and this was conveyed by Allaah’s Messenger (Peace be upon him) without any addition or deletion. He (Peace be upon him) said, “I have not left anything which Allaah has ordered you with except that I have ordered you with it, nor have I left anything which He forbade you except that I have forbidden you from it.” Can it be imagined that Allaah knows of a great danger and widespread evil which will encompass the Muslims from one time to the next and cause anarchy within the Deen, thereby leaving none unaffected and cause the Muslims to run around in disarray and that He would not inform them of what awaited them and warn them? How far is He from that! “Your Lord is never forgetful” Soorah Maryam (19): 64 It is enough for you, O Muslim to know that Allaah knew that a danger would confront a single generation of the Muslims before the Last Hour. The danger (Fitnah) of the greater dajjaal and so He warned all of the Muslims through the last of His Prophets and Messengers. In fact every Prophet warned his nation about the one-eyed liar. The Messenger of Allaah (Peace be upon him) said, “There was not a Prophet except that he warned his nation about the one-eyed liar; indeed he is one-eyed and your Lord is not one-eyed and there is written between the place of his eyes Kaafir (or disbeliever)” The Prophet Muhammad (Peace be upon him), however informed his nation about the details unknown to the previous nations. He (Peace be upon him) said, “ Shall I not inform you of something about the dajjaal which no Prophet told his people; indeed he is one-eyed and will bring the like of the Paradise and the Fire, so that which he says is Paradise is the Fire.” This misfortune which will be faced by a single generation of the Muslims has so many Hadeeth reported about it that they reach the level of being mutawaatir [4] So how is it that we do not find in the Sunnah of the chosen one, a single mention of this alleged anarchy within the religion which is supposed to remove the Muslims from the pure guidance?! Does this not indicate that this is in fact forging lies about the Deen of Allaah and speaking falsely about Allaah and lying upon Allaah’s Messenger (Peace be upon him). Bearing in mind that this alleged error and misunderstanding which it is said would be caused by opening the door of ijtihaad and its continuance throughout the ages would be a greater trial than that of the dajjaal. This mistake is rebutted by the saying of the Messenger (Peace be upon him), “There is not from the creation of Aadam to the establishment of the Hour a creation (and in a wording: a matter) more serious than the dajjaal.’ ‘Amr ibn Qays as-Salkoonee reports from ‘Abdullaah ibn ‘Amr who said, “I went out with my father in a deputation to Mu’aawiyyah, and I heard a man narrating to the people, saying, ‘From the signs of the Hour is that the wicked will be raised in position and the good lowered and that action will be concealed and sayings manifested and that Mathnaat are read amongst the people and none amongst them tries to change or criticise them.’ It was said, ‘What are Mathnaat? He said, “Those things which are written besides the Book of Allaah, the Mighty and Majestic’.” Reported by al-Haakim (4/554-555) who said, “Its isnaad is Saheeh” and adh-Dhahabee agreed and so does al-Albaanee who said, “Even though it is mawqoof but still it has the ruling of being marfoo’, since it is an affair of the Unseen, something which cannot be spoken about from opinion [1] Ijmaa’: The unanimous agreement of the Sahabah or scholars in general, on a point of Islaamic law [2] Qiyaas :Analogical deduction of Islaamic laws, by which new laws are deduced from earlier laws based on similarities between their causes [3] This concern is unjustified because Allaah has promised to protect the Deen, and He alone will provide for the means of its protection, as the Messenger of Allaah said, “This ilm (Deen) will be carried by the trustworthy ones of each generation. Negating from it the tahreef (alterations) of the ones going beyond bounds, the false assumptions of the liars, and the ta’weel (false interpretations of the ignorant).” [Reported by al-Baihaqi and Authenticated by al-Albani in Mishkat no.248] [4] A Hadeeth that is reported by a group of people in every stage of its chain of narration (Sanaad). For details, see the course’s section on Hadeeth Author’s Introduction All praise is for Allaah who guided us to Islaam and Eemaan and granted us understanding of the meaning of His Book, the Qur’aan and the understanding of the Hadeeth of His Messenger, the best amongst men and jinn, (May the peace and blessings of Allaah be upon the Prophet Muhammed as long as the night and day last), and Who made it easy for us to follow the path of the noble Companions and those who follow them in righteousness. Abu ‘Abdul-Kareem Muhammad Sultan al-Ma’soomee al-Khajnadee al-Makkee, the humble servant, needs the benevolence of His all-Powerful Lord. May Allaah help him to act upon His Book and to cling to the Sunnah of the Messenger and grant him a good end. A question has been put forward to me from the Muslims of the land of Japan, from the cities of Tokyo and Osaka, in the far-east, which is as follows: What is the true sense of the religion of Islaam? What does madhhab mean? Does everyone who is honoured with the Deen of Islaam have to join one of the four madhhabs? That is to be a Maalikee, Hanafee, Shaafi’ee or Hanbalee, or other than that, or is that not binding? There have been great differences and much argumentation here. When a number of enlightened thinkers of Japan wished to enter into Islaam and to be honoured with Eemaan and so that was put to a Muslim organisation in Tokyo. A group of people from India said that they would have to choose the madhhab of Imaam Abu Haneefah, since he was the Lamp of the Ummah [1], whilst a group of Indonesians from Java said that they must become Shaafi’ees! When the Japanese heard this, they were very surprised and thought again. The question of madhhabs became an obstacle in their way of becoming Muslims! So, our teacher, we should like to hear from your knowledge, that which will be a cure for this illness and poison, if Allaah wills. We hope that you can explain the true state of affairs so that our hearts may become calm and our chests open to the cure for ignorance, for which you will receive reward from Allaah, the Most High and thanks from us, the muhaajireen from Russia. Muhammad ‘Abdul-Hayy Qoor Baali’ee, and Muhsin Jaabaak Aughlee [1] The game of blind-following of madhhabs has played a large role in the spread of fabricated ahaadeeth. Hanafee blind-followers have fabricated various ahaadeeth about the merits of Abu Haneefah an-Nu’maan - rahimahullaahu ta’aalaa - from amongst them: 1. The Reality of Eemaan and Islaam There is no ability, nor action except by the will of Allaah, the most High, the Sublime. My answer is: You should know that many of the people of Islaam, their scholars [1] , not to speak of their ignorant ones claim that a Muslim has to follow one of the four madhhabs which are attributed to the Imaams - rahimahumullaah, such as Abu Haneefah, Maalik, ash-Shaafi’ee and Ahmad. That is a mistake, rather it is ignorance [2] and a lack of knowledge of Islaam! As it is reported in the authentic and famous Hadeeth of Jibreel: In the Hadeeth of ‘Abdullaah ibn ‘Umar the Prophet (Peace be upon him) said: Abu Hurairah reports that: Anas reports: “We were with the Prophet (Peace be upon him) in the mosque when a man upon a camel entered, he made the camel kneel and tied it in the mosque and then said, ‘ Which of you is Muhammad?’ The Prophet (Peace be upon him)was reclining amongst them, so someone said, ‘That white man who is reclining.’ So the man said to him, ‘Ibn ‘Abdul Muttalib?’ The Prophet (Peace be upon him) said, “I have answered to you.” So the man said to the Prophet (Peace be upon him), ‘I will ask you something which may be hard upon you, so do not feel anything against me. ‘ He (Peace be upon him) said, “Ask whatever you wish.” So he said, ‘I ask you by your Lord and the Lord of those before you, has Allaah sent you for all of the people?’ He (Peace be upon him) said, “O Allaah, yes!” He said, ‘I ask you by Allaah, has Allaah ordered you to fast this month from the year? ‘ He (Peace be upon him) said, “O Allaah, yes!” He said, ‘I ask you by Allaah, has Allaah ordered you to take this charity from our rich and to distribute it amongst the poor?’ So the Prophet (Peace be upon him) said, “O Allaah, yes!” The man said, ‘l have believed in that which you came with, I am a messenger sent by my people, I am Dammaam ibn Tha’labah, the brother of Banu Sa’d ibn Bakr.’ [Saheeh: reported by al-Bukhaaree (1/148), an-Nasaa’ee (4/122-123), Ibn Maajah (1/449) and Ahmad] So this is the Islaam with which Allaah ordered His servants and sent Muhammad (Peace be upon him) to explain 2. Blind-Following of a Madhhab, not Obligatory nor Recommended As for the madhhabs [3] , they are the opinions of the scholars, their understanding as regards certain problems and their deductions. Allaah, the Most High, did not make it obligatory to follow these opinions, deductions and understandings, nor did His Messenger, since they contain that which is correct and that which is incorrect. There is nothing that is totally correct except that which is established from Allaah’s Messenger (Peace be upon him) and very often the Imaams would make a pronouncement in a matter and then the truth would come to their attention, being at variance with that, so they would retract from their saying! So he who wishes to enter the Deen of Islaam and to be honoured by the honour of Eemaan, then he has only to bear witness that none has the right to be worshipped but Allaah and that Muhammad is the Messenger of Allaah and to establish the five Prayers, to pay Zakaah, to fast in the month of Ramadaan and to make Hajj to the House if he is able. As for following one of the four madhhabs or any other madhhab, then that is not obligatory nor recommended and it is not binding for a Muslim to follow any one of them in particular. Rather he who follows one of them in particular, in every matter, then he is a mistaken sectarian and a blind-follower. He is one of those who split up their Deen and become sects and Allaah, the Most High, has forbidden splits within the Deen: “Verily, those who divide their religion and break up into sects, you (0 Muhammad) have no concern in them in the least.” [Sooralul-An’aam (6):159] “Be not of those who worship others along with Allaah; of those who split up their religion and became sects, each sect rejoicing in that which is with it.” [Soorat ar-Room (30): 31-32] Islaam is a single Deen and there are no madhhabs or ways therein, which one is obligated to follow except for the way of Muhammad, the Messenger of Allaah (Peace be upon him) and his guidance. Many differences have sprung up between the blind-followers of these madhhabs, without knowledge! Allaah, the Most High, says: Allaah, the Great, says, ordering us to unite and cling together: “Hold fast, all of you together, to the Rope of Allaah (i.e. this Qur’aan) and be not divided amongst yourselves.” [Soorah Aal’-lmraan (3):103] F O O T N O T E S [1] The author’s - rahimahullaah - reference to the blind-followers as being people of knowledge is a matter for discussion, since knowledge is the realisation which comes from a proof, without proof it is merely blind-following. Imaam Muhammad ibn Idrees ash-Shaafi’ee- rahimahullaah - said in ar-Risaalah (p.39), “It is not permissible for anyone to ever say about anything that it is halaal or haraam except upon knowledge. This knowledge is what is related in the Book, or the Sunnah, or ijmaa’ or qiyaas.” The great scholar al-Fulaanee - rahimahullaah - said in Eeqaaz Hamam Oolil-Absaar (p.25), “So these ahaadeeth and reports clearly show that the word knowledge refers only to what is in Allaah’s Book, the Sunnah of Allaah’s Messenger , the ijmaa’ and what is gained by qiyaas upon these sources, when a text cannot be found, in the view of those who hold that. It does not refer to what the blind-followers and people of bigotry regard as knowledge, as they restrict knowledge to refer to that which is written in the books of the opinions of the madhhabs, even though some of them clash with the Prophetic ahaadeeth.” . Ash-Shaabbee - rahimahullaah - clearly says in his Muwaafiqaat (4/293), “The muqallid is not a scholar.” In the same way as-Suyootee - rahimahullaah - said, “The muqallid is not called a scholar.” Reported from him by Abul-Hasan as-Sindee al-Hanafee -rahimahullaah - in his explanatory notes to Sunan Ibn Maajah (1/70). It occurs in the books of fiqh of the Hanafees that it is not permissible for the ignorant to attain the post of judge. Ibn ul-Hammaam - rahimahullaah - explained the ignorant to be the blind-follower (Fath ul-Qadeer, 5/456). The same was said by Ibraaheem ibn al-Wazeer - rahimahullaah - in Raudat ul-Baasim (1/36), “There is no doubt that the muftee, who is a blind-follower, is not called a scholar.” At-Tahaawee - rahimahullaah - said, “None blindly follows except an ignorant person or a bigoted partisan.” Reported from him by Ibn ‘Aabideen in Rasm al-Muftee (1/32), from his Majmoo’ tur-Rasaa’il and also reported from him by Ibn Hajr al-’Asqalaanee in his biography in al-Lisaan. Ibn ‘Abd ul-Barr - rahimahullaah - reports in his Jaami’ (2/119), that there is ijmaa’ about that, saying, “The scholars have agreed that, that which is not clear and certain is not knowledge... and there is no disagreement between the different scholars regarding the error of taqleed, so there is no need to go into that further.” Ibn Qayyim - rahimahullaah - agreed to that in A’laam ul-Muwaqqi‘een (1/7) after having quoted it in full on p.26. The sayings of the scholars which you have in front of you have as their proof the saying of the Prophet in the authentic Hadeeth reported by al-Bukhaaree, Muslim, at-Tirmidhee, Ibn Maa jah, Ahmad. Ad-Daarimee and al-Humaidee, from the narration of ‘Abdullaah ibn ‘Amr ibn al-’Aas: “Verily Allaah does not take away knowledge by snatching it away from the servants, but he takes away knowledge by taking away the scholars, until when no scholar remains; the people take ignorant ones as leaders, so they are asked and give judgements without knowledge (and in the report of al-Bukhaaree:) So they give judgment according to their opinion and they go astray and lead others astray.” [2] This is as Ash-Shawkaanee - rahimahullaah - clearly stated it in Irshaad al-Fahool (p.267), saying, “Since taqleed (blind-following) is ignorance, not knowledge.” Muhammad ibn ‘Alee ash-Shawkaanee (1757-1835 CE) born near the town of Shawkaan in Yemen, was also among the reformers of this period. Ash-Shawkaanee studied Fiqh according to the Zaydee Madhhab and became one of its outstanding scholars. He then went into an in-depth study of the science of Hadeeth and subsequently became the most famous scholar of Hadeeth of his time. At this point he freed himself of the Madhhab and began making independent Ijtihaad. He wrote a number of works in Fiqh and its fundamentals in which issues studied from the points of view of all the Madhhabs were concluded with solutions based solely on the most accurate proofs and the most convincing arguments. Imaam ash-Shawkaanee took the position that Taqleed was Haraam and wrote a number of books on the topic, for example, Al-Qawl al-Mufeed fee Hukm at-Taqleed. Consequently, he also came under attack from most of the scholars of his time. [Muhammed ibn ‘Alee ash-Shawkaanee, Nayl al-Awtaar, vol.1, p.3-6.] [3] The Definition of Blind Following (i.e. Taqleed) Following the teachings of the Prophet and following the Ijmaa (consensus) of a the Sahaabah (Companions) are excluded from the saying: “Following he whose saying in itself is not a proof’, for their sayings are indeed proof (as has already been established earlier) and are defined as Ittibaa’. From this we know that, A Muslim is therefore not obliged to restrict himself to a specific madhhab (i.e. a position held by a Mujtahid on a particular issue) because no madhhab is completely infallible. The Mujtadid is the one who does Ijtihaad (i.e. the reasoning process by which the Islaamic law is deduced after thorough research). A Muslim is free to move from one madhhab to another, due to the strength of the evidence (in a particular point). All the scholars of Hadeeth (the Muhaddithoon) have the right to Ijtihaad (therefore the number of Mujtaahids is not restricted to four). 3. The Basis of the Deen of Islaam is Action according to the Book and the Sunnah This is the Deen of Islaam in truth and its fundamental and its basis is the Book and the Sunnah. So they are the points of reference in every dispute that the Muslims fall into and he who refers back to other than them is not a believer! As Allaah the Most High says: [Sooratun-Nisaa (4): 65] Not one of the scholars said, ‘follow me in my opinion rather they said ‘take from where we have taken,’ besides, much has been added to these madhhabs from the understanding of their later generations [1] They contain many errors and matters of conjecture, which if the Imaams For example, the Maalikees leave their arms at their side, during the Salaah and read Qunoot in Fajr, whereas we find Maalik - rahimahullaah - quotes in al-Muwatta: “Chapter: Placing the two hands; one upon the other in Prayer.” He reported narrations therein, from them: That ‘Abdul Kareem ibn Abil Makhaariq al-Basaree said, “From the sayings of Prophethood is: If you feel no shame. Then do as you wish: placing the hands one upon the other in Prayer; being early in breaking the fast; and delaying taking the pre-dawn meal (suhoor).” [2] to whom they are attributed were to see them, then they would absolve themselves of them and from those who said them. The scholars, the four Imaams and the others, all followed this way, all of them warned against blind-following! Since Allaah, the Most High, condemned the blind-followers in more than one place in His Book. Most of the earlier and later people became disbelievers due to their blind-following of their priests, rabbis, old people and forefathers. It is established from Imaams Abu Haneefah, Maalik, ash-Shaafi‘ee, Ahmad and others - rahimahumullaah - that they said: “It is not permissible for any one to give judgment with our saying unless they know the source from which we took it.” [4] “If the Hadeeth is authentic then it is my madhhab.” [5] “If I say something then compare it to the Book of Allaah and the Sunnah of His Messenger and if it agrees to them, then accept it and that which of goes against them, then reject it and throw my saying against the wall.” These are the saying of those prominent Imaams, may Allaah enter them into the Home of Peace. Unfortunately, the later blind-followers and authors who wrote the books, whom the people think to be scholars and infallible mujtahids, have made it obligatory for the people to blindly-follow one of the four Imaams and their well-known madhhabs. After declaring this to be obligatory, they forbade taking or acting upon anyone else’s saying, it is as if they have made him (i.e. the Imaam) a Prophet to be obeyed. It would have been better had they acted upon the sayings of the Imaams . However, most of them know nothing of the Imaam whom they claim to follow, except his name. Further, some of the later followers invented questions, created new madhhabs and ascribed them to the original Imaams. So those who came after them think that it is the saying of the Imaam or his students and in reality it goes against what the Imaam said and approved. The Imaam is free from what they ascribe to him, such as the saying of many of the later Hanafees that it is forbidden to point with the forefinger in the tashahhud in Prayers , that what is meant by Allaah’s Hand is His Power, or that He is present by His Dhaat (self) in every place and not above the ‘Arsh, because of this and its like the unity of the Muslims has been destroyed, their community has separated and the splits increased. The Messenger of Allaah (Peace be upon him) said, “My Ummah will split into seventy-three sects, all of them in the fire except one.” It was said, “Who are they O Messenger of Allaah ?” He said, “That which I and my Companions are upon.” 4. Blind-following of a Particular Person Made Binding by Later Followers By Allaah, the Sublime, verily the Muslims when they were complete Muslims and true in their Islaam were certainly aided and given victory over the lands. They raised up the banner of the Deen, like the rightly-guided Khulafah and those who followed them in righteousness - radiallaahu‘anhum. However when the Muslims changed the commands of the Rabb of the worlds, Allaah, the Most High, rewarded them by removing His blessings from them and removed the Khilaafah from them, as is witnessed to by many aayaahs. |