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Saaabz

Is This Allowed?

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Assalmu Alaykum

 

Al faqeer, my deduction of the tafsir was what I have said; that it somewhat relevent. I dd not say that Resul, saws, is not better than all other prophets (pbut).

 

I shouldn't have pasted it because it was irrelevent.

 

:sl:

 

Yeah i understand sis , i think however we agree on that point .

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So you believe you are ? where as Allah SWT has said clearly , Non is secure of Allah SWT but a loosing nation .

you question in it self was wrong u asked if i was so i said inshallah now if you where to ask is ahul alsunnah wal jammah (salafiyah) is the sevt sect them yes they are as described by the Prophet peace be upon him

When Sayidina Umar r.a. found out that Hudhayfah ibnal Yamaan r.a. knew who the Munaafiqs were he was scared and asked hudhayfah if he himself was one , so from this we can see that even though Sayidina Umar r.a. is one of 10 blessed with the Jannah he never claimed to be rightly guided .

who ever doesnt fear nifaq need to be aware there for i said inshallah

But you a person who lives 1431 years after the prophet :no: claims he is rightly guided and is from the saved sect :D ?

maybe you dont know what inshallah means it means if Allah will so where in issha Allah do u see that i claimed to be rightly guided but again as for the sevt sect it is ahul asuunah wal jammah we should only hope we are from them

 

:sl:

 

After reading through all the posts, I've come to this conclusion.

 

Writing and reciting poetry pertaining to the Prophet (pbuh) is permissible as some Sahaba (ra) did this, we see this in present day nasheeds. Although I do feel that organizing a time after Salat to stand facing the Qiblah and send praise to the Prophet (pbuh) is a form of innovation.

i havnt found anything saying that the sahaba did this can you show me who and what the did and even if they did writing poetry the didnt make it a job or anything like that when they had time they did it they would replace dawah with it and didnt sit in groups singing it out loud did they? pls show me where they did and how we know they did

Ibn Al-Jawzi, may Allaah have mercy upon him, said:

“A Bid’ah is any form of worship that did not exist (at the time of the Prophet sallallaahu ‘alayhi wa sallam and his companions) then later it was innovated.â€

so what they did in the misjid u prayed in a bidah??? was it a form of worship??

Furthermore there are a few people who participate in this who believe the Prophet (pbuh) is there with them while they do this, that definitely can't be right.

believe that he is alive or isnt doesnt make it right even if they believed he wasnt with them

I will ask the Imam of that masjid the next time I meet him, he's a graduate from the Al-Azhar University in Cairo, perhaps he will be able to make sense of the whole issue.

if he is the imam of the misjid that does this why would u like to ask him doesnt it seem that if he does it he believes it to be right and there for give you his deviated thoughs?/?

 

Assalamu Alaikum, by chanting I meant repeating in a rhythemic manner loudly after every Salaat. I did not say it is FARD, on the contrary it is not desirable at all.

 

I hope it is clear now.

 

Salaam.

sorry maybe i am misunderstanding but are u saying it is ok to do

 

:sl:

 

sisters and brothers these matters we have been discussing lately is evidence that we have a lot of Ikhtilaf in Fiqhi issues between the madhaahib.

not really all Madhaahib say bidah is wrong

The important thing is to acknowledge it and not just say only we are right and everyone else is wrong.

if 2 ppl differ one is right the other is wrong correct??? did the prophet bring 2 religions?? so yes one is right and the other is wrong i say all is bad bidah u say some are good and some are bad i say the prophet said All bidah is a misguidnce u say some scholars say .........

Brother saabz if people believe the Prophet PBUH is with them as in omnipresent then this is totally not part of Islam to start with never mind bidah.

as far as i see he said someof them believe but yes this is far worst then bidah

I doubt people think that though, but the Madeeh or praise in these Nasheeds if you take note actually first of all is for Allah SWT then sayidina muhammad :j: .

 

so i dont think anyone can have a problem with it . Place and time is the ikhtilaf .

who said this??? time and place is ikhtilif

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Yes but like i already told you Ahlus sunnah wal Jamaa'a are different schools not one , and you imply that only your school are saved as you can see from most of you posts brother Umar.

 

Brother saabz is free to ask whomever he wants to , we cannot impose our thoughts on others .

 

No one disagrees we can send salam and salat to Sayidina Mu7ammad :sl: and with any wording not specific salams and poetry .

 

however they differ when the poetry is recited the place and time , like your school will object to it being in a Masjid.

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if he is the imam of the misjid that does this why would u like to ask him doesnt it seem that if he does it he believes it to be right and there for give you his deviated thoughs?/?

 

I'd like to know if he has any plausible explanation to what they are doing.

 

Salam

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al faqeer i personal dont attach my self to a school as they all said if the hadeeth is sahih it is our school how we understand it is by how the salaf understood it

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:sl:

 

So you do your own ijtihad ? so you are a scholar in hadeeth and have knowledge of the Quranic arabic needed for Ijtihad ?

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:sl:

 

So you do your own ijtihad ? so you are a scholar in hadeeth and have knowledge of the Quranic arabic needed for Ijtihad ?

not in absolute terms but i try to weight what has the most daleel and try to stick to trustworthy scholars of Ahul asunnah no blind following any madhab nor anyscholar All Madhabs are from ahul asuunah but they are human and can mistake so we take what is the strongest in daleel...

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But brother that means you will chop and choose from here and there as your mind tells you.

 

Do you think thats advisable for the layman ?

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SHAYKH MUHAMMAD IBN SAALIH AL-UTHAYMEEN was asked: When encountering a difficult issue, do you advise the student of knowledge not to stick to a madhhab, or [do you advise] to turn to a particular madhhab?

 

The Shaykh, rahim'ullah, responded: If what is intended by sticking to a madhhab is that a person sticks to that madhhab, and turns away from everything else; whether the correct view lies in his madhhab or another madhhab - then this is not permissible, and is from the blameworthy and bigotted partisanship. But if a person ascribes to a particular madhhab in order to benefit from its principles and guidelines, but he refers it back to the Book and the Sunnah; [such that] if it becomes clear to him that the preferred view lies in another madhhab, he then adopts that view - then there is no problem with this. [Note: this is for a student of knowledge, not the common muslim].

 

SHAYKH SAALIH AL-FAWZAAN was asked: Is it permissible for one who sticks to a particular madhhab in matters of worship, to turn away from it and stick to another madhhab whenever he wants? Or is it binding upon a Muslim to stick to just one madhhab until he dies? And is there a difference in how the Prayer should be performed between the four madhhabs or not? And what has been related from the Prophet sallallaahu alayhi wa sallam concerning how the Prayer should be prayed?

 

The Shaykh, hafidhahullaah, responded: The issue of sticking to a madhhab has in it some detail. If a person has the ability to know the ruling from its proof, and to deduce the ruling from its proof, then it is not permitted for him to cling to a madhhab. rather, it is upon him to take the ruling from the evidence - if he has the ability to do so. However, this is rare amongst the people, since this is a quality of the mujtahideen from the people of knowledge; those that have reached the levels of ijtihaad. As for one who is not like that, then he cannot take the rulings directly from the evidences. And this is the predominant case amongst the people, especially in these latter times. So [in such a case] there is no harm in adopting one of the four madhhabs and making taqleed of one of them. However, he should not make blind taqleed such that he takes all that is in the madhhab; whether it is correct or incorrect. Rather, it is upon him to take from the madhhab that which - in his view - does not clearly oppose the evidence. As for those views in the madhhab which clearly oppose the evidence, then it is not permissible for the Muslim to take it. Rather it is upon him to adopt what is established by the proof, even if it is in another madhhab So his leaving the madhhab for another madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory; since following the evidence is an madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory;since following the evidence is an obligation.

 

As for adopting one madhhab sometimes and another at other times, then this moving is from the angle of following ones desires and seeking concessions, and this is not permissible. Meaning, that whatever accords with ones whims and desires, from the sayings of the people of knowledge, is taken - even if it opposes the proof; and whatever opposes ones whims and desires is left - even if it has a proof. This is the following of whims and desires, and we seek refuge in Allaah [from that]. Thus, moving from one madhhab to another, due to following ones desires, or due to ease or seeking concession; then this is not permissible. As for moving from one madhhab to another due to following an evidence, or to flee from a saying that does not have a proof, or from an erroneous view - then this is a matter that is encouraged and sought from a Muslim. And Allaah knows best.

 

As for the issue concerning the differences between the four madhhabs in the Prayer, then the four madhhabs - and all praise is for Allaah - are in Prayer, then the four madhhabs - and all praise is for Allaah - are in agreement about most of the rulings concerning the Prayer, in general. Their differences are in some of the details of the Prayer. From [such differences] are, for example, that [one of them] may consider something to be prescribed, whilst another may not consider it to be prescribed; one may consider something to be obligatory, whilst another may consider it to be recommended; and so on. So the differences are in the details of the Prayer. But as for the rulings of the Prayer in general, then there is no difference - and all praise is for Allaah

 

SHAYKH MUHAMMAD IBN ABDUL-WAHHAAB said: If a person is learning fiqh from one of the four madhhabs, then he sees a hadeeth that opposes his madhhab; and so he follows it and leaves his madhhab - then this is recommended, rather it is obligatory upon him when the proof has been made clear to him. This would not be considered as opposing his Imaam that he follows, since they - Abu Haneefah, Maalik, ash-Shaafiee and Ahmad, radiallaahu anhum ajmaeen - were all agreed upon this fundamental principle.

 

... As for the case whereby a person does not have any evidence which opposes the view of the scholars of the madhhab, then we hope that it is permissible to act upon it (the madhhab), since their opinions are better than our own opinions; they took their proofs from the sayings of the Companions and those who came after them. However, it is not essential to declare with certainty (al-jazm) that this is the Shareeah of Allaah and His Messenger, until the proof that is not contradicted in this issue is made clear. This is the action of the Salaf of this Ummah and its scholars - both previous and recent - as well as that which they criticised: namely having bigotted partisanship for particular madhhabs (at-taassubul-madhaahib) and leaving off following the proof... However, if there becomes clear to him something which necessitates preferring one saying over another; either due to detailed proofs if he knows and understands them, or because he holds one of the two people to be more knowledgeable about this matter and having more piety about what he says, and so he leaves the saying of that one for the saying of the other one - then this is permissible, rather it is obligatory. And there is a text from Imaam Ahmad concerning this.

 

REFERENCES

 

1.As-Sahwatul-Islaamiyyah(pp.141-142).

2.Muntaqaa min Fataawaa(5/365-366).

3.Ad-Durur-Saniyyah (4/7).

4.Majmoo' Fataawaa (20/220-221).

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:sl:

 

Brother Umar but that means you are making Taqleed of the scholars your quoted , so you are actually blind following them .

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akhi u know what whereever i go i see u its getting boring if that is what u understand from what i have posted then good for you maybe u should reread it but asalamu wa alaykum

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OK So were all the scholars of Islam wrong to follow a single Madhab ? if Ahlus sunnah follow Madhaahib why dont you ?

 

you say you dont follow a Madhab but most of what you post is Hanbali stance.

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OK So were all the scholars of Islam wrong to follow a single Madhab ? nope

if Ahlus sunnah follow Madhaahib why dont you ? ahul sunnah follows quran and sunnah that is what we are obligated to do

 

you say you dont follow a Madhab but most of what you post is Hanbali stance.

its very simple stop making it hard on you you want to follow a madhab go for it but when it comes to somthing and your madhab doesnt agree with the quran and sunnah then follow the quran and sunnah on this thing as for me i dont have A madhab i follow quran and sunnah as we are suppose to as understood by the salaf dont get me wrong when ever i need to know somthing i do go back to the 4 imams not 1 and the schoalrs of ahul asunnah and see what is stronger then take it if i cant i take to it ahul al ilm

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So that means you are more knowledgable than Imam Rajab Al Hanbali , Ibn taymiyyah Hanabali

 

Al Nawawi Shafie'i, Al Dhahabi Shafie'i , Al Tahawi Hanafi etc.

 

didnt they also follow the salaf ? why didnt they do the same you are doing ? and can you show us where madhabs go against the Quran and Sunnah ?

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did i say all that Al fageer or are you putting words in my mouth for i see that i said

when ever i need to know somthing i do go back to the 4 imams not 1 and the schoalrs of ahul asunnah and see what is stronger then take it if i cant i take to it ahul al ilm

from this where do u get that i am more knowldgeable then those scholars you have mentioned? im just wondering

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You are saying again

 

did i say all that Al fageer or are you putting words in my mouth for i see that i said

when ever i need to know somthing i do go back to the 4 imams not 1 and the schoalrs of ahul asunnah and see what is stronger then take it if i cant i take to it ahul al ilm

 

So i am asking you why didnt those scholars follow the same manhaj you are ? were they wrong and you right ?

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so it is a must that i follow a madhab is what you are saying becasue they did???

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Its what Ahlus sunnah wal Jamaa'a are upon and were on for centuries , so who started the change ? The khalaf , but you say you follow the salaf , so how are following the salaf ?

 

all the madhahib we agree that all are valid and fine, so its more a matter of choice the one which is more known in ur locality, from which one is it easy 2 get information etc they are generally linked quite a lot 2 geography.

 

I think in Yemen you have Shafies if i am not mistaken and zaidis who are Shia 5vers .

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Its what Ahlus sunnah wal Jamaa'a are upon and were on for centuries , so who started the change ? The khalaf , but you say you follow the salaf , so how are following the salaf ?

you are saying the salaf followed a madhab? do you know who the salaf are? so you are telling me all the scholars ofahul asunnah followed a madhab??

all the madhahib we agree that all are valid and fine, so its more a matter of chose the one which is more known in ur locality, from which one is it easy 2 get information etc they are generally linked quite a lot 2 geography.

i didnt say they werent vaild and fine i say they are all vaild and fine but we have to remeber that they them self said somthing like following the Sunnah and ignoring their views contradictory To It but they also stated that there madhab is if a hadith is sahih..... as to chose becasue of my loctaion then this is blind folloing wouldnt you say??? what is easier for me is to stick to the trustworthy scholars of ahul asunnah wa jammah if i dont understand somthing to help me understand dont get me wrong we dont deny the madhab or there work nor not studing a madhab but the madhab is to understand how this scholars took from quran and sunnah but it is not the quran and sunnah in of it self

I think in Yemen you have Shafies if i am not mistaken and zaidis who are Shia 5vers .

yes you are right my father is a shafi and many more but we also have many zaidis i think some ppl from my neboir are also shafi

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Salaf : Is muslims of the first three generations , and scholars have differed how long one generation is but some have said its up to 70-80 years meaning almost 300 years after hijrah are Salaf .

 

Yes brother they did , if you read Siyar A'laam Al Nubalaa' ( Al Dhahabi and Tabaqaat ( subki ) you will find that all the scholars of the Sunnah we know were Muqalids .

 

I have never came across something that contradicts the Quran and Sunnah in a madhab brother .

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Abu Haneefah (rahimahullaah)

 

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."[20]

 

2. "It is not permitted[21] for anyone to accept our views if they do not know from where we got them."[22]

 

In one narration, "It is prohibited[23] for someone who does not know my evidence to give verdicts[24] 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."

 

In another narration, "Woe to you, O Ya'qub[25]! 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."[26]

 

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."[27]

 

Maalik ibn Anas (rahimahullaah)

 

As for Imaam Maalik ibn Anas, he said:

 

1. "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."[28]

 

2. "Everyone after the Prophet (sallallaahu `alaihi wa sallam) will have his sayings accepted and rejected - not so the Prophet (sallallaahu `alaihi wa sallam)."[29]

 

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, `Laith 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-Qurashi who said, `I saw the Messenger of Allaah (sallallaahu `alaihi 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."[30]

 

Shaafi'i (rahimahullaah)

 

As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful[31], and his followers were the best in sticking to them:

 

1. "The sunnahs of the Messenger of Allaah (sallallaahu `alaihi 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 Allaah (sallallaahu `alaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu `alaihi wa sallam) has said, and it is my view."[32]

 

2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is made clear to someone, it is not permitted[33] for him to leave it for the saying of anyone else."[34]

 

3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu `alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahu `alaihi 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."[35]

 

4. "When a hadeeth is found to be saheeh, then that is my madhhab."[36]

 

5. "You[37] 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."[38]

 

6. "In every issue where the people of narration find a report from the Messenger of Allaah (sallallaahu `alaihi 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."[39]

 

7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sallallaahu `alaihi wa sallam), then know that my intelligence has departed."[40]

 

8. "For everything I say, if there is something authentic from the Prophet (sallallaahu `alaihi wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu `alaihi wa sallam) comes first, so do not follow my opinion."[41]

 

9. "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."[42]

 

Ahmad ibn Hanbal (rahimahullaah)

 

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."[43] Because of this he said:

 

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."[44]

 

In one narration: "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."

 

Once he said: "Following[45] means that a man follows what comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions; after the Successors, he has a choice."[46]

 

2. "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)."[47]

 

3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is on the brink of destruction."[48]

 

FOOT NOTES

 

20 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) & 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 Hanafi, 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 Shaafi'i 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.

 

21Ar.: halaal

 

22 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 Footnotes 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. 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-Mooqi'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 shaikhs, 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!

 

23 Ar.:haraam

 

24 Ar.: fatwaa

 

25 i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah). 26 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 (sallallaahu `alaihi wa sallam) would reach him, so he would accept that and ignore his previous view. Sha'raani's words in Al-Meezaan (1/62) are summarised as:

 

"Our belief, as well as that of every researcher into Imaam Abu Haneefah (radi Allaahu `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-Lucknowi 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." (Al-Hashr 59:10)

 

27 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."

 

Sha'raani 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."

 

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

 

29 This iswell known among the later scholars to be a saying of Maalik. Ibn `Abdul Haadi declared it saheeh in Irshaad as- Saalik (227/1); Ibn `Abdul Barr in Jaami' Bayaan al-'Ilm (2/91) & Ibn Hazm in Usool al-Ahkaam (6/145, 179) had narrated it as a saying of Al-Hakam ibn `Utaibah and Mujaahid; Taqi 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 (radi Allaahu `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 Masaa'il of Imaam Ahmad (p. 276): "I heard Ahmad say, `Everyone is accepted and rejected in his opinions, with the exception of the Prophet (sallallaahu `alaihi wa sallam)'."

 

30 From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abi Haatim, pp. 31-2.

 

31 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 Shaafi'i (rahimahullaah), 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."

 

32 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).

 

33 Ar.: halaal

 

34 Ibn al-Qayyim (2/361) & Fulaani (p. 68) 35 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. 36 Nawawi in Al-Majmoo' (1/63), Sha'raani (1/57), giving its sources as Haakim and Baihaqi, & Fulaani (p. 107). Sha'raani said, "Ibn Hazm said, `That is, ... found to be saheeh by him or by any other Imaam'." His saying given next confirms this understanding.

 

Nawawi 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 Shaafi'i) are Abu Ya'qoob al-Buweeti and Abu l-Qaasim ad-Daariki. Of our companions from the muhadditheen, Imaam Abu Bakr Al-Baihaqi 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 Shaafi'i was contrary to it, would act according to the hadeeth and give verdicts based on it, saying, `The madhhab of Shaafi'i is whatever agrees with the hadeeth.' Shaikh Abu `Amr (Ibn as-Salaah) says, `Whoever among the Shaafi'is 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 Shaafi'i 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 Taqi ad-Deen as-Subki in his article, The Meaning of Shaafi'i'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 (sallallaahu `alaihi 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' fi 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. 37 addressing Imaam Ahmad ibn Hanbal (rahimahullaah).

 

38 Related by Ibn Abi Haatim in Aadaab ash-Shaafi'i (pp. 94-5), Abu Nu'aim in Hulyah al-Awliyaa' (9/106), al-Khateeb in Al- Ihtijaaj bish-Shaafi'i (8/1), and from him Ibn `Asaakir (15/9/1), Ibn `Abdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzi in Manaaqib al-Imaam Ahmad (p. 499) & Harawi (2/47/2) with three routes from `Abdullaah ibn Ahmad ibn Hanbal from his father that Shaafi'i said to him: ...etc; thus, it is authentic on the authority of Shaafi'i. This is why Ibn al- Qayyim attributed it definitely to him in I'laam (2/325), as did Fulaani in Eeqaaz (p. 152) and then said: "Baihaqi said, `This is why he - i.e. Shaafi'i - 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'."

 

39 Abu Nu'aim (9/107), Harawi (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/363) & Fulaani (p. 104).

 

40 Ibn Abi Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandi in al-Amaali, as in the selection from it by Abu Hafs al- Mu'addab (234/1), Abu Nu'aim (9/106) & Ibn `Asaakir (15/10/1) with a saheeh sanad.

 

41 Ibn Abi Haatim, Abu Nu'aim & Ibn `Asaakir (15/9/2).

 

42 Ibn Abi Haatim (pp. 93-4).

 

43 Ibn al-Jawzi in al-Manaaqib (p. 192)

 

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

 

45 Ar.: ittibaa'

 

46 Abu Daawood in Masaa'il of Imaam Ahmad (pp. 276-7)

 

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

 

48 Ibn al-Jawzi (p. 182)2)

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ok sorry maybe im not making my self clear as it seems i have nothing against those who follow a madhab so long as it isnt compltly blindly as for me i take from all 4 madhabs so long as it is back with daleel

example

you come to me and say as sahafi said bidah is good and bad i say what is his daleel and another person comes and say imam Ahmed said All bidah is misguidnce i say what is his daleel to me the stronger daleel is that all bidah is misguidence for that is what the prophet said

 

you come and say al malik said this i say what is his daleel you give me an authnitic hadeeth i say alhumdulillah u now know somthing i didnt

so on so on

 

now i have questions for you inshallah u can answer it am i obliagted to follow a madhab??? did any of the four imams say follow my madhab? did any of those after them say to stcik to a madhab?

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:sl:

 

I talked to the Imam of that masjid and he said that they send Salawat to the the Prophet (pbuh) on Jumuah according to this hadith.

 

Sending peace and blessings on Fridays has been especially emphasized. Narrated Abu Darda (radiAllahu anahu) that The Prophet (salAllahu alayhi wasalam) said: 'Invoke blessings on me abundantly on the day of Jum‘ah (Friday) for it is witnessed. The angels attend it, and none invokes blessings on me but his supplication is presented to me till he stops.' I asked whether that applied also after his death, and he replied, 'Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's prophets are alive and given provision..'

[ibn Majah no.1366 Mishkat al-Masabih]

 

As for what I mentioned earlier about they believing the Prophet(pbuh) is 'with them' that was a misinterpretation of the hadith:

 

Whenever someone seeks Allah’s blessings for me, Allah returns the soul to my body until I reply to his salutation.

[Abu-Dawud]

 

The Imam told me he that he doesn't believe that the prophet is with them at all. I'm guessing it was a view held my those before the Sheikh became the Imam of that masjid. Allah knows best.

 

Peace

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ok sorry maybe im not making my self clear as it seems i have nothing against those who follow a madhab so long as it isnt compltly blindly as for me i take from all 4 madhabs so long as it is back with daleel

example

you come to me and say as sahafi said bidah is good and bad i say what is his daleel and another person comes and say imam Ahmed said All bidah is misguidnce i say what is his daleel to me the stronger daleel is that all bidah is misguidence for that is what the prophet said

 

you come and say al malik said this i say what is his daleel you give me an authnitic hadeeth i say alhumdulillah u now know somthing i didnt

so on so on

 

now i have questions for you inshallah u can answer it am i obliagted to follow a madhab??? did any of the four imams say follow my madhab? did any of those after them say to stcik to a madhab?

 

Brother but that means you are chopping and choosing and will end up following your own desires and as it compliments what you think is right , which is not how we deduce in Ahlus sunnah .

 

I still want to know why the Great scholars of Islam never followed what you are following and since when did this way of thinking first appear . Not the salaf , rather the khalaf long after Ibn Taymiyyah even he was Hanbali.

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well i believe this is what will bring me closer to Allah but i dont see u answering any of my questions

am i obliagted to follow a madhab??? did any of the four imams say follow my madhab? did any of those after them say to stcik to a madhab?

 

as for follow my desire may Allah protect me from this so you are saying that i can find somthing that will be following my own desires in 1 of the 4 madhabs? but early you said they are eqauly right

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