{"id":350,"date":"2014-11-13T19:46:57","date_gmt":"2014-11-13T19:46:57","guid":{"rendered":"http:\/\/fatwa-tt.com\/?p=350"},"modified":"2017-11-08T14:16:14","modified_gmt":"2017-11-08T18:16:14","slug":"answer-to-objections-on-taqleed-following-a-madhab","status":"publish","type":"post","link":"https:\/\/fatwa-tt.com\/index.php\/answer-to-objections-on-taqleed-following-a-madhab\/","title":{"rendered":"Answer to objections on Taqleed (following a Madhab)"},"content":{"rendered":"

Question:<\/strong><\/span><\/p>\n

\n

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.<\/span><\/p>\n

Answer:<\/strong><\/span><\/p>\n

In the Name of Allah, the Most Gracious, the Most Merciful.<\/strong><\/span><\/p>\n

As-sal\u0101mu \u2018alaykum wa-rahmatull\u0101hi wa-barak\u0101tuh.<\/strong><\/span><\/p>\n

Before we answer your query, it is important to understand that only one who is an`\u0101lim <\/em>and has studied intensively and exhaustively under the tutelage of other `ulam\u0101\u2019<\/em> can fully understand the intricacies and wisdoms that lie under following one madh`hab<\/em> (school of thought) and the rulings issued from the Imam of a particular madh`hab<\/em>. Picking and choosing from one madh`hab<\/em> 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 ittib\u0101’ul haw\u0101<\/em> (following one’s desires) and constitutes disregarding the laws of Shar\u012b’ah.<\/span><\/p>\n

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 mu\u1e25addith\u016bn<\/em> and fuqah\u0101\u2019<\/em> of the past, especially the efforts of those who were part of the khayr al-qur\u016bn<\/em> (the best generations).<\/span><\/p>\n

Throughout Islamic history, the teachings of our beloved Messenger \ufdfa<\/strong> were passed down from generation to generation until they reached us in the form we see today. The Messenger of All\u0101h \ufdfa<\/strong> 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 All\u0101h \ufdfa<\/strong> 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 \ufdfa<\/strong> to the hearts of his companions\u00a0(Radiallahu anhum) and soon became the legacy known to us as the Sunnah of our beloved Nab\u012b \ufdfa<\/strong>.[1]<\/a><\/span><\/p>\n

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 Qur\u2018<\/strong>\u0101n 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<\/em>.[2]<\/a><\/span><\/p>\n

Not much time passed until the need arose to codify such laws and establish principles that would be utilized in deducing laws from the Qur\u2019\u0101n and \u1e24ad\u012bth. 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` T\u0101bi`\u012bn<\/em>.[3]<\/a> This system was based on the same techniques used by the companions in deriving laws from the Qur\u2019\u0101n and \u1e24ad\u012bth and eventually became known as U<\/em>\u1e63<\/em>\u016bl al-Fiqh <\/em>(the principles of fiqh<\/em>).[4]<\/a> To this day, we still find writings on U<\/em>\u1e63<\/em>\u016bl al-Fiqh<\/em> written by scholars as early as the second century, such as Al-Ris\u0101lah <\/em>written by the great Imam al-Sh\u0101fi`\u012b \/<\/strong>.[5]<\/a><\/span><\/p>\n

These principles were not only restricted to laws pertaining to derivation and deduction per se<\/em>; rather, they also encompassed principles relating to \u1e25ad\u012bth typically found under the chapter of Sunnah throughout various books of U<\/em>\u1e63<\/em>\u016bl al-Fiqh<\/em>. However, it is apparent that the principles laid down by the fuqah\u0101\u2019<\/em> would somewhat differ from the principles laid down by the mu<\/em>\u1e25<\/em>addith\u016bn<\/em>.[6]<\/a><\/span><\/p>\n

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<\/em> and \u1e25ad\u012bth. The judicial rulings issued by the fuqah\u0101\u2019<\/em> are based on the principles of fiqh<\/em>. This does not mean that they discarded authentic a\u1e25\u0101d\u012bth or solely used logic to come to their conclusions. On the contrary, the principles of fiqh<\/em> are not only established by the Qur\u2019\u0101n and Sunnah, but they also mandate that one must use the Qur\u2019\u0101n and Sunnah before utilizing other sources of Shar\u012b`ah (i.e. Ijm\u0101`[7]<\/strong><\/a><\/em> and Qiy\u0101s[8]<\/strong><\/a><\/em>).[9]<\/a><\/span><\/p>\n

In reference to such a baseless claim, Shaykh ibn Taymiyyah states:<\/span><\/p>\n

\u0648\u064e\u0645\u064e\u0646\u0652 \u0638\u064e\u0646\u0651\u064e \u0628\u0650\u0623\u064e\u0628\u0650\u064a \u062d\u064e\u0646\u0650\u064a\u0641\u064e\u0629\u064e \u0623\u064e\u0648\u0652 \u063a\u064e\u064a\u0652\u0631\u0650\u0647\u0650 \u0645\u0650\u0646\u0652 \u0623\u064e\u0626\u0650\u0645\u0651\u064e\u0629\u0650 \u0627\u0644\u0652\u0645\u064f\u0633\u0652\u0644\u0650\u0645\u0650\u064a\u0646\u064e \u0623\u064e\u0646\u0651\u064e\u0647\u064f\u0645\u0652 \u064a\u064e\u062a\u064e\u0639\u064e\u0645\u0651\u064e\u062f\u064f\u0648\u0646\u064e \u0645\u064f\u062e\u064e\u0627\u0644\u064e\u0641\u064e\u0629\u064e \u0627\u0644\u0652\u062d\u064e\u062f\u0650\u064a\u062b\u0650 \u0627\u0644\u0635\u0651\u064e\u062d\u0650\u064a\u062d\u0650 \u0644\u0650\u0642\u0650\u064a\u064e\u0627\u0633\u0650 \u0623\u064e\u0648\u0652 \u063a\u064e\u064a\u0652\u0631\u0650\u0647\u0650 \u0641\u064e\u0642\u064e\u062f\u0652 \u0623\u064e\u062e\u0652\u0637\u064e\u0623\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u0648\u064e\u062a\u064e\u0643\u064e\u0644\u0651\u064e\u0645\u064e \u0625\u0645\u0651\u064e\u0627 \u0628\u0650\u0638\u064e\u0646\u0651\u0650 \u0648\u064e\u0625\u0650\u0645\u0651\u064e\u0627 \u0628\u0650\u0647\u064e\u0648\u064e\u0649<\/span><\/p>\n

Whosoever assumes that Imam Ab\u016b \u1e24an\u012bfah or any other Imam purposely intended to act against authentic ah\u0101d\u012bth by using logical analysis or any other method then he has surely committed an error and speaks due to false assumptions or to please one\u2019s own desire.[10]<\/strong><\/a><\/em><\/span><\/p>\n

From the above discussion we can conclude on the point that every madh`hab<\/em> is formed on principles associated with deriving rulings from the Qur\u2019\u0101n and Sunnah. As such, each madh`hab<\/em> is directly linked to the teachings of the Qur\u2019\u0101n and the Holy Prophet \ufdfa<\/strong> and is essentially following those teachings per the principles associated with that madh`hab.<\/em> Furthermore, it is commonly accepted between contemporary `ulam\u0101\u2019<\/em> that there is no problem if one intends to follow one of these four madh\u0101hib<\/em> (schools of thought), especially when they are taught throughout thousands of Islamic universities across the Muslim world.[11]<\/a> This is even more so when we see that great scholars such as \u1e24afi\u1e93 ibn \u1e24ajar al-`Asqal\u0101n\u012b \/<\/strong>, Imam Nawaw\u012b \/<\/strong>, Imam Ab\u016b D\u0101w\u016bd \/<\/strong>, Imam Ta\u1e25\u0101w\u012b \/<\/strong>, Imam Ibn Kath\u012br \/<\/strong> 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 mu<\/em>\u1e25<\/em>addith\u016bn <\/em>(had\u012bth masters), muffasir\u016bn <\/em>(Quran exegetists), and fuqah\u0101\u2019<\/em> of not adhering to the teachings of the Qur\u2019\u0101n and our beloved Nab\u012b \ufdfa<\/strong>.<\/span><\/p>\n

It is important to take note that those who claim that taql\u012bd<\/em> of Imams leads to shirk<\/em> and further dissuade others from doing so are following the footsteps of a deviated sect known as the mu`tazilah<\/em> as they also use to dissuade others from taql\u012bd <\/em>and make it incumbent on every such person to first analyze the source of such rulings before acting upon them.[12]<\/a> Shaykh Majd ibn Taymiyyah \/<\/strong>, the grandfather of A\u1e25mad ibn Taymiyyah, states in his Musawwadah<\/em> that the majority of `ulam\u0101\u2019<\/em> hold the stance that taql\u012bd of an `\u0101lim<\/em> is allowed for those who do not have the tools to make ijtih\u0101d<\/em> and to claim its impermissibility is the stance of the mu`tazilah<\/em> from Baghdad.[13]<\/a><\/span><\/p>\n

We would also like to allude to the fact that following the `ulam\u0101\u2019<\/em> in matters of d\u012bn<\/em> has always remained as an essential part of divine teachings. All\u0101h Ta`\u0101l\u0101 says in the Holy Qur\u2019\u0101n:<\/span><\/p>\n

\u0641\u064e\u0644\u064e\u0648\u0652\u0644\u064e\u0627 \u0646\u064e\u0641\u064e\u0631\u064e \u0645\u0650\u0646\u0652 \u0643\u064f\u0644\u0651\u0650 \u0641\u0650\u0631\u0652\u0642\u064e\u0629\u064d \u0645\u0650\u0646\u0652\u0647\u064f\u0645\u0652 \u0637\u064e\u0627\u0626\u0650\u0641\u064e\u0629\u064c \u0644\u0650\u064a\u064e\u062a\u064e\u0641\u064e\u0642\u0651\u064e\u0647\u064f\u0648\u0627 \u0641\u0650\u064a \u0627\u0644\u062f\u0651\u0650\u064a\u0646\u0650 \u0648\u064e\u0644\u0650\u064a\u064f\u0646\u0652\u0630\u0650\u0631\u064f\u0648\u0627 \u0642\u064e\u0648\u0652\u0645\u064e\u0647\u064f\u0645\u0652 \u0625\u0650\u0630\u064e\u0627 \u0631\u064e\u062c\u064e\u0639\u064f\u0648\u0627 \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u0644\u064e\u0639\u064e\u0644\u0651\u064e\u0647\u064f\u0645\u0652 \u064a\u064e\u062d\u0652\u0630\u064e\u0631\u064f\u0648\u0646\u064e<\/span><\/p>\n

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? <\/em>[6:122]<\/span><\/p>\n

The verse above shows that from each group of people some must go and attain the knowledge of d\u012bn<\/em> 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 `ulam\u0101\u2019<\/em> 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]<\/a> If such were true, then the status of the `ulam\u0101\u2019<\/em> 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 `ulam\u0101\u2019 <\/em>alone who are aware of the intricacies surrounding the teachings of the Qur\u2019\u0101n and Sunnah. In the words of Ibn Qayyim \/<\/strong>, \u201cTo follow the `ulam\u0101\u2019 <\/em>is synonymous to following the Ras\u016bl \ufdfa<\/strong>.\u201d[15]<\/a><\/span><\/p>\n

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 \u1e25ad\u012bth so that one may truly have respect for the efforts of the Salaf <\/em>\u1e62<\/em>\u0101li<\/em>\u1e25<\/em>\u012bn <\/em>(pious predecessors).<\/span><\/p>\n

First and foremost, the general claim that we now have access to \u201call\u201d the a\u1e25\u0101d\u012bth and we have the ability to crosscheck the rulings of the esteemed Imams with \u201call\u201d these a\u1e25\u0101d\u012bth stems from a lack of knowledge about the memory of the salaf<\/em> and the sheer amount of a\u1e25\u0101d\u012bth the past scholars had access to and had further committed to memory. To gauge their knowledge of a\u1e25\u0101d\u012bth, we have provided a small list that explains the different levels of hif<\/em>\u1e93<\/em> (memorization of a\u1e25\u0101d\u012bth) according to the mu<\/em>\u1e25<\/em>addith\u016bn[16]<\/strong><\/a><\/em>:<\/span><\/p>\n