Today I was leading the Fajar salat and due to a mistake (prolonged silence before qirat while trying to remember the sura) I did sajda sahu. The Salafi brother got upset and a discussion ensued. They said that following a madhab strictly is like the following of the Jews and Christians of their rabis and priests. And may even lead to shirk! They said the differences of opinion in the past was because all the Hadith of the Prophet SWS was not known to everyone due to georgraphical distances and other factors. Now since we have books like Sahih Bukhari and Muslim that has all the sayings of the prophet SWS in one place we should use it as a yardstick to scan different views of the different imams of Fiqh and see who is closest to the sunnah. In this day of information technology it is card on every individual to cross check the facts including the 4 madhabs view point before implementing it in practise. Unless we do this we would fall under the other 72 sects that will not go to Jannah! Please help! JzakAllah Kheir.
Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
Before we answer your query, it is important to understand that only one who is an`ฤlim and has studied intensively and exhaustively under the tutelage of other `ulamฤโ can fully understand the intricacies and wisdoms that lie under following one madh`hab (school of thought) and the rulings issued from the Imam of a particular madh`hab. Picking and choosing from one madh`hab or another is not something for a layman to take into his hands regardless of what their heart tells them. This is especially in the case of one who acts on a certain ruling only for the sake of ease as this is another form of ittibฤ’ul hawฤ (following one’s desires) and constitutes disregarding the laws of Sharฤซ’ah.
Nevertheless, in order to adequately respond to the objections raised by the brother, we will discuss the main points of contention that usually give rise to such an ideology that disregards the efforts of all the muแธฅaddithลซn and fuqahฤโ of the past, especially the efforts of those who were part of the khayr al-qurลซn (the best generations).
Throughout Islamic history, the teachings of our beloved Messenger ๏ทบ were passed down from generation to generation until they reached us in the form we see today. The Messenger of Allฤh ๏ทบ would issue a judgment according to divine knowledge, and his companions would secure it and pass it on to their students. At times the Messenger of Allฤh ๏ทบ would verbally issue a ruling, and at other times his beloved companions (Radiallahu anhum) would simply learn through his actions. Through observation and companionship and through questions and answers, this divine knowledge passed on from the heart of the Messenger ๏ทบ to the hearts of his companionsย (Radiallahu anhum) and soon became the legacy known to us as the Sunnah of our beloved Nabฤซ ๏ทบ.[1]
As time passed, each companion imparted his knowledge to his own student, and their students imparted their knowledge to their own students. As new situations came up and the times brought forth new questions, each companion would use their knowledge of the Qurโฤn and Sunnah and reach a conclusion that would be in accordance with the principles established therein. This method of derivation and application became known as the knowledge of fiqh.[2]
Not much time passed until the need arose to codify such laws and establish principles that would be utilized in deducing laws from the Qurโฤn and แธคadฤซth. In order to systemize an array of divine texts and establish guidelines that would not only protect divine law, but will also assist in decreasing human error, a system was introduced during the time of the Tab` Tฤbi`ฤซn.[3] This system was based on the same techniques used by the companions in deriving laws from the Qurโฤn and แธคadฤซth and eventually became known as Uแนฃลซl al-Fiqh (the principles of fiqh).[4] To this day, we still find writings on Uแนฃลซl al-Fiqh written by scholars as early as the second century, such as Al-Risฤlah written by the great Imam al-Shฤfi`ฤซ /.[5]
These principles were not only restricted to laws pertaining to derivation and deduction per se; rather, they also encompassed principles relating to แธฅadฤซth typically found under the chapter of Sunnah throughout various books of Uแนฃลซl al-Fiqh. However, it is apparent that the principles laid down by the fuqahฤโ would somewhat differ from the principles laid down by the muแธฅaddithลซn.[6]
At this point, we would like to draw attention to a common misconception alleged by many who are not fluent in the sciences of fiqh and แธฅadฤซth. The judicial rulings issued by the fuqahฤโ are based on the principles of fiqh. This does not mean that they discarded authentic aแธฅฤdฤซth or solely used logic to come to their conclusions. On the contrary, the principles of fiqh are not only established by the Qurโฤn and Sunnah, but they also mandate that one must use the Qurโฤn and Sunnah before utilizing other sources of Sharฤซ`ah (i.e. Ijmฤ`[7] and Qiyฤs[8]).[9]
In reference to such a baseless claim, Shaykh ibn Taymiyyah states:
Whosoever assumes that Imam Abลซ แธคanฤซfah or any other Imam purposely intended to act against authentic ahฤdฤซth by using logical analysis or any other method then he has surely committed an error and speaks due to false assumptions or to please oneโs own desire.[10]
From the above discussion we can conclude on the point that every madh`hab is formed on principles associated with deriving rulings from the Qurโฤn and Sunnah. As such, each madh`hab is directly linked to the teachings of the Qurโฤn and the Holy Prophet ๏ทบ and is essentially following those teachings per the principles associated with that madh`hab. Furthermore, it is commonly accepted between contemporary `ulamฤโ that there is no problem if one intends to follow one of these four madhฤhib (schools of thought), especially when they are taught throughout thousands of Islamic universities across the Muslim world.[11] This is even more so when we see that great scholars such as แธคafiแบ ibn แธคajar al-`Asqalฤnฤซ /, Imam Nawawฤซ /, Imam Abลซ Dฤwลซd /, Imam Taแธฅฤwฤซ /, Imam Ibn Kathฤซr / and many others who established fundamental sciences in Islam were adherents of their respective schools of thought. Otherwise we will be will be accusing great muแธฅaddithลซn (hadฤซth masters), muffasirลซn (Quran exegetists), and fuqahฤโ of not adhering to the teachings of the Qurโฤn and our beloved Nabฤซ ๏ทบ.
It is important to take note that those who claim that taqlฤซd of Imams leads to shirk and further dissuade others from doing so are following the footsteps of a deviated sect known as the mu`tazilah as they also use to dissuade others from taqlฤซd and make it incumbent on every such person to first analyze the source of such rulings before acting upon them.[12] Shaykh Majd ibn Taymiyyah /, the grandfather of Aแธฅmad ibn Taymiyyah, states in his Musawwadah that the majority of `ulamฤโ hold the stance that taqlฤซd of an `ฤlim is allowed for those who do not have the tools to make ijtihฤd and to claim its impermissibility is the stance of the mu`tazilah from Baghdad.[13]
We would also like to allude to the fact that following the `ulamฤโ in matters of dฤซn has always remained as an essential part of divine teachings. Allฤh Ta`ฤlฤ says in the Holy Qurโฤn:
Why should not then a company from every party from among them go forth to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious? [6:122]
The verse above shows that from each group of people some must go and attain the knowledge of dฤซn so that they may disperse it and teach it to their people when they return. This clearly shows that this religion is meant to be learned and passed down from the `ulamฤโ and it is not the place of each and every person to consider himself his own teacher and interpret it as he seems fit.[14] If such were true, then the status of the `ulamฤโ would bear no position amongst the layman. It is incumbent upon unlearned persons that they seek their knowledge from the learned persons as it is the `ulamฤโ alone who are aware of the intricacies surrounding the teachings of the Qurโฤn and Sunnah. In the words of Ibn Qayyim /, โTo follow the `ulamฤโ is synonymous to following the Rasลซl ๏ทบ.โ[15]
To fully grasp the vastness of such knowledge and to truly expose the deficiency a layman has in its comprehension, we deem it necessary to outline a few points regarding the sciences of แธฅadฤซth so that one may truly have respect for the efforts of the Salaf แนขฤliแธฅฤซn (pious predecessors).
First and foremost, the general claim that we now have access to โallโ the aแธฅฤdฤซth and we have the ability to crosscheck the rulings of the esteemed Imams with โallโ these aแธฅฤdฤซth stems from a lack of knowledge about the memory of the salaf and the sheer amount of aแธฅฤdฤซth the past scholars had access to and had further committed to memory. To gauge their knowledge of aแธฅฤdฤซth, we have provided a small list that explains the different levels of hifแบ (memorization of aแธฅฤdฤซth) according to the muแธฅaddithลซn[16]:
Muแธฅaddith: One who has memorized a good portion of แธฅadฤซth texts (without the full chains of transmission)[17] and recited or listened to at least the following books of aแธฅฤdฤซth from a teacher of แธฅadฤซth:
The six famous books of hฤdฤซth: Bukhฤrฤซ, Muslim, Tirmidhฤซ, Abลซ Dฤwลซd, Nasaโฤซ and Ibn Mฤjah
Muwaแนญแนญaโ of Imam Mฤlik /
Dฤrquแนญnฤซ
Bayhaqฤซ
Mustadrak of Imam แธคฤkim /
Musnad of Imam Aแธฅmad /
1,000 or more Ajzฤโ of aแธฅฤdฤซth
Al-Mufฤซd: One who has fulfilled the condition for a muแธฅaddith and further possesses a trait to pass down his knowledge of aแธฅฤdฤซth to his students along with providing explanations for the aแธฅฤdฤซth.
Al-แธคฤfiแบ: One who has memorized at least 20,000 texts of aแธฅฤdฤซth along with their chains of transmission, knowledge of distinguishing between the authentic and unauthentic narrations and in-depth knowledge of the majority of แธฅadฤซth narrators to such an extent that if he says regarding a narrator, โI do not know of such a narratorโ, then this narrator is classified as majhลซl (unknown)
Amฤซr al-Muโminฤซn fฤซ โl-แธคadฤซth[18]: One who has an extraordinary memory and a strong hold on the wordings of aแธฅฤdฤซth. He is also a master in the art of `Ilm al-Rijฤl (knowledge of narrators and their status). Furthermore, he also has written an invaluable piece of work in the science of แธฅadฤซth or has produced great Hฤfiแบ of aแธฅฤdฤซth as his students.[19]
It goes without saying that the level of the Mujtahid Imams was far greater than all those that came thereafter.[20] From this one can understand how distant we are from reaching the levels of such great masters of aแธฅฤdฤซth and how absurd it is to assert that we now have greater knowledge of แธฅadฤซth than those in the past.
One essential point we would like to make here is regarding the difference of opinion between the Imams. Often people conclude that we must pick and choose and find out which opinion is โauthenticโ and in accordance to โauthenticโ aแธฅฤdฤซth assuming that there is one โofficialโ opinion that is the only truth and anything contrary to it is false. Such a notion stems from misunderstanding the reasons behind such differences and making an assumption that more than one answer cannot exist. An easy and simple example of this that all can understand is the difference in styles of reciting the Qurโฤn as passed down to us by the ten aโimmah of Qirฤโah. These different styles and variants and unanimously accepted by all scholars[21] and no one claims that only one style is the absolute โcorrectโ style. On the contrary, regardless of which style one chooses to adopt, it is always regarded as the โcorrectโ style. The point we would like to make here is that if someone begins to claim that only one style is correct and further chooses to crosscheck each style with โauthenticโ aแธฅฤdฤซth, then such a person will surely be shunned by all the `ulamฤโ in the Muslim world. Similarly, it is not the place of a layman to gauge the rulings of the Imams by making an assumption that such great people were unaware of narrations that we have with us today.
While we are on the subject of Qirฤโah, one must also understand that one reason why the Imams differed in their rulings was also due to the different styles of reading the Qurโฤn. While one may have deduced a ruling according to one style, another deduced a ruling according to a different style.[22]
Another reason for this difference is that certain companionsย (Radiallahu anhum) may have heard certain things from the Messenger of Allฤh ๏ทบ that the other did not hear.[23] While some were aware of narrations during the early years of Islam, others were present for the later years of Islam. Due to such a difference, many companions (Radiallahu anhum)(after dispersing to different areas throughout the world) issued rulings based on what they learned from the Messenger of Allฤแธฅ ๏ทบ.[24] As a result, the Imams also received varying narrations from each companion and used their own principles to deduce a ruling, especially when faced with varying opinions on a single subject.[25] One prime example of this is when a certain companion narrates a certain action of the Messenger of Allฤแธฅ ๏ทบ in his own words that differs from the statements of other companions.[26]
It is important to understand that this does not mean that one companion who heard a ruling in a certain matter will be held liable for not being aware of a newer ruling regarding the subject issued by the Messenger of Allฤh ๏ทบ later during his life. Similarly, the adherents of one the great Imams will not be held liable for acting on a ruling based on the principles used by one Imam in comparison to principles used by another Imam. It is narrated on the authority of Abลซ Hurayrahย (Radiallahu anhu) that the Messenger of Allฤh ๏ทบ said:
When a person of authority issues a judgment by making ijtihฤd and comes to the correct conclusion, then he is given two rewards. And when he issues a judgment and errs, then he receives one reward.[27]
The next point we would like to make is that the majority of those who are not involved with the sciences of แธฅadฤซth misunderstand the grading and standards used by muแธฅaddithลซn to classify a แธฅadฤซth as authentic or otherwise. To sum it up in one sentence, each muแธฅaddith uses his own standard to grade a แธฅadฤซth as authentic even though they may agree on certain guidelines[28] similar to how each Imam uses his own principles to derive rulings from the divine texts. It goes without saying that the Imams also had their own principles in grading aแธฅฤdฤซth and declaring them suitable for practice different to the principles used by the muแธฅaddithลซn. Imam แนขan`ฤnฤซ / states in his Tawแธฤซh al-Afkฤr that many a times a certain แธฅadฤซth might be declared as authentic according to the fuqahฤโ while it is declared unauthentic according to the muแธฅaddithลซn. Similarly, the converse may occur as well. [29] Due to this difference, each แธฅadฤซth declared authentic by the muแธฅaddithลซn may not have been considered suitable for practice by a faqฤซh due to some reason that went against their principles for deriving rulings from the Sunnah.
Shaykh Ibn Taymiyyah states in Raf` al-Malฤm `an Aโimmat al-A`lฤm that sometimes we will find a statement from an Imam that seems to contradict an authentic แธฅadฤซth. He further elaborates that this may be due to many reasons out of which one reason is that one Imam may have regarded a certain แธฅadฤซth as weak based on his ijtihฤd while the other regarded the same แธฅadฤซth to be authentic based on his individual ijtihฤd. And since the science of rijฤl and jarแธฅ wa ta`dฤซl (disparaging of narrators) is a very liquid and vast field, it may contain differences like any other science.[30]
While rebuking those who settle with simply listening, narrating, and writing aแธฅฤdฤซth and further belittle the science of แธฅadฤซth by not making an effort to understand the complexities of it, Imam Nawฤwฤซ / states in his commentary of Saแธฅฤซแธฅ Muslim that seeking the knowledge of this science means that one must exert oneself in extensive research and observation regarding the meanings of aแธฅฤdฤซth, the chains of narration, and visiting the masters of this science and learning from their experiences. Thereafter, one must consistently keep up this practice and keep reading more and more about this art by sitting in the company of reliable scholars of แธฅadฤซth until one establishes oneself in this field.[31]
From the words of Imam Nawawฤซ / we can understand the mistake made by many today who pick up books of aแธฅฤdฤซth and declare a แธฅadฤซth to be weak by flipping through a few pages and looking up information on the internet without any knowledge of such a science. These people go as far as to attacking the great Imams and refuting their sayings by claiming that they have more knowledge of แธฅadฤซth without showing any sign of respect either.[32] May Allฤh Ta`ฤlฤ protect us all from committing such an atrocity.
One misconception that many have today is that they believe that all authentic aแธฅฤdฤซth are restricted to the แนขaแธฅฤซแธฅ of Imam Bukhฤrฤซ / and Imam Muslim /. Commenting on the statement of Imam Nawawฤซ / that Imam Bukhฤrฤซ / and Imam Muslim / did not intend to gather all authentic aแธฅฤdฤซth in their respective books, `Allฤmah Suyลซtฤซ states in his Tadrฤซb al-Rฤwฤซ that Imam Bukhฤrฤซ / and Imam Muslim / themselves state they have not encompassed all the authentic narrations in their respective books.[33] The fact of the matter is that Bukhฤrฤซ and Muslim are termed as the most authentic books in relation to them as a whole. While both do contain authentic narrations, it does not mean that more authentic narrations cannot be found elsewhere in comparison to individual aแธฅฤdฤซth found in each book. Furthermore, the status of these two books as the โmost authenticโ is in comparison to the books that came afterwards and not in comparison to the knowledge of the mujtahidลซn before them, for it is obvious that the mujtahidลซn encompassed aแธฅฤdฤซth at a level that we cannot even begin to fathom in our times.[34]
Similarly, some believe that the โmost authenticโ narrations are only found in these two books. In other words, if one finds a narration in another book contrary to the one in Bukhฤrฤซ or Muslim, then he automatically concludes that the narration in Bukhฤrฤซ and Muslim must be more authentic. In reference to such people, Imam Ibn Humฤm / states in his Fatแธฅ al-Qadฤซr that such a notion is mere conjecture and cannot be followed as the science of hฤdฤซth requires one to grade aแธฅฤdฤซth based on the strength of the narrators and not simply on the books they are found in. He further adds that if someone finds a แธฅadฤซth whose narrators are stronger than the narrators of a แธฅadฤซth found in Bukhฤrฤซ or Muslim, will he simply discard such a narration because there is a weaker narration found in Bukhฤrฤซ and Muslim?[35]
Expounding on the same point, if one restricts himself to Bukhฤrฤซ and Muslim, then he will be forced to make many decisions that are contrary to ijmฤ` (general consensus). For example, if one finds a certain verse of the Qurโฤn in Bukhฤrฤซ that is different in recitation to a verse we find written in the Qurโฤn today, will be discard such a verse from the Qurโฤn and read it according to the way it is mentioned in Bukhฤrฤซ and Muslim?[36] Simply having access to aแธฅฤdฤซth does not mean one has encompassed all aแธฅฤdฤซth. Anyone who says that they can find all the aแธฅฤdฤซth regarding a certain topic in Bukhฤrฤซ has definitely not read Bukhฤrฤซ itself. One who has read through its chapters will definitely conclude that at times certain aแธฅฤdฤซth will show up in places one would never had thought to look in.
Furthermore, Bukhฤrฤซ and Muslim are not the only books of aแธฅฤdฤซth that contain authentic narrations (as understood from the statement of Imam Nawawฤซ /). There are hundreds of books of aแธฅฤdฤซth, each containing authentic narrations scattered throughout their pages. If many of us barely know the names of such books, how do we ever expect to find such aแธฅฤdฤซth, let alone grade their authenticity and derive a ruling without any knowledge of the sciences of แธฅadฤซth and fiqh? As a matter of fact, each author of these books tends to have their own style and way of classifying แธฅadฤซth and narrating them, more popularly known as the authorโs manhaj.[37]
It is also common to see that many people regard weak narrations as something to discard and throw away into the bin. However, upon analyzing the general trend amongst the muhaddithลซn and fuqahฤโ, one will see that even weak aแธฅฤdฤซth play an important role and provide certain benefits such as increasing the strength of a แธฅadฤซth[38] and allowing room for practice in narrations regarding virtues of performing certain deeds.[39]
Before we conclude, we would like to point out that certain times one may see a ruling issued by an Imam that clearly contradicts an authentic แธฅadฤซth. The truth of the matter is that such a conclusion is only reached when one is severely lacking in the knowledge of aแธฅฤdฤซth and contemporary and past writings on such subjects. If one were to take a look at such writings, they will see that the contradiction never really existed; rather, there were many other reasons why they thought there was an โapparentโ contradiction. A few of these reasons may include the following:
The Imam is acting on the แธฅadฤซth but due to a certain verse in the Qurโฤn the ruling deduced from the แธฅadฤซth has been reconciled to fit with the Qurโanic verse.
There were multiple narrations on the same subject; therefore, the Imam attempted to reconcile all such narrations by providing a ruling that fits in such a way that no แธฅadฤซth is left out.
The แธฅadฤซth was abrogated (mansลซkh) by a Qurโฤnic verse, another แธฅadฤซth, or ijmฤ`.
In reference to the แธคanafฤซ Madh`hab, one fill find numerous writings about such aแธฅฤdฤซth along with answers to each and every objection made against a certain ruling issued by the Imams of the madh`hab. This is especially in the case of the `ulamฤโ of the Indian subcontinent who have left no stone unturned in authoring numerous works on แธฅadฤซth regarding the science of แธฅadฤซth along with detailed explanations about the meanings of each แธฅadฤซth and the principles utilized by the Imams in deriving rulings from them.[40] For the sake of understanding their tremendous work in this field, we have provided examples of a few of these works below:
Fayแธ al-Bฤrฤซ commentary on the แนขaแธฅฤซแธฅ of Imam Bukhฤrฤซ / authored by `Allฤmah Anwar Shฤh Kashmฤซrฤซ / (Arabic)
Lฤmi` al-Dirฤrฤซ commentary on the แนขaแธฅฤซแธฅ of Imam Bukhฤrฤซ / authored by `Allฤmah Rashฤซd Aแธฅmad Gangohฤซ and compiled by Shaykh al-แธคadฤซth Muแธฅammad Zakariyyฤ Kฤndhlawฤซ / (Arabic)
Fatแธฅ al-Mulhim and Takmilat Fatแธฅ al-Mulhim commentary on the แนขaแธฅฤซแธฅ of Imam Muslim / authored by Mawlฤnฤ Shabbฤซr Aแธฅmad `Uthmฤnฤซ and Muftฤซ Muแธฅammad Taqฤซ `Uthmฤnฤซ (Arabic)
Badhl al-Majhลซd commentary on the Sunan of Imam Abลซ Dฤwลซd authored by Mawlฤnฤ Khalฤซl Aแธฅmad Sahฤranpลซrฤซ (Arabic)
Al-`Arf Al-Shadhฤซ commentary on the Jฤmi` of Imam Tirmidhฤซ / authored by `Allฤmah Anwar Shฤh Kashmฤซrฤซ / (Arabic)
Ma`ฤrif al-Sunan commentary on the Jฤmi` of Imam Tirmidhฤซ / authored by Mawlฤnฤ Yลซsuf Binnorฤซ / (Arabic)
Awjaz al-Masฤlik commentary on the Muwaแนญแนญaโ of Imam Mฤlik / authored by Shaykh al-แธคadฤซth Muแธฅammad Zakariyyฤ Kฤndhlawฤซ / (Arabic)
In reference to the แธฅadฤซth quoted by the brother, we would like to point out that the 72 groups who are destined to the fire refers to deviant groups who had differences in `aqฤซdah (creed) and purported false beliefs. As far as the juristic differences that exist between the different madhฤhib, this difference is regarded to be a mercy and has been accepted unanimously by all our pious predecessors since the inception of these madhฤhib over 1200 years ago.[41]
We conclude by making du`ฤ that Allฤh Ta`ฤlฤ keeps the shadows of our elders over us and grants us the will of our pious predecessors along with their sincerity in gaining the pleasure of Allฤh the Almighty. Amฤซn.
[16] The following list is according to the terminology of the muแธฅaddithลซn and not the famous meanings attributed to the titles listed for each group.
[17] This is referring to memorization of the mutลซn without the asฤnฤซd.
[18] Very few have reached the level of โAmฤซr al-Muโminฤซn fฤซ โl-แธคadฤซthโ out of whom แธคฤfiแบ ibn แธคajar was the last.
[37] Muแธฅammad `ฤwwฤmah, Muแนฃannaf ibn Abฤซ Shaybah (Muโassasat `Ulลซm al-Qurโฤn), v. 1 p. 62
[38] `Uthmฤnฤซ, Qawฤ`id, p. 78; for more information regarding the actual use of such a principle, please see footnote number 4 under the same page of this book.
[39] `Abdul แธคayy al-Lakhnawฤซ, Al-Ajwibat al-Fฤแธilah (Dฤr al-Salฤm), p. 36
Note: This is subject to the general conditions placed on utilizing such narrations for practice.
[40] Muแธฅammad Zฤhid al-Kawtharฤซ, Maqฤlฤt al-Kawtharฤซ (Al-Maktabah Al-Azhariyyah), p. 143
