On ijtihad and taqlid

On Ijtihad and Taqlid
Imaam Ibnul-Qayyim - rahimahullaah – said,
“If two or more muftees differ, then what view should be adopted? Should it be the severest
one; or the more lenient one; or is there a choice; or should it be the view of the one who is
most knowledgeable and most pious; or should another muftee be turned to and then see
which of the views he agrees to, then act upon that; or is it obligatory to research into what is
the strongest view in accordance with one's ability? These are the seven views; and the seventh
one is the most strongest and preferable.” [I’laamul-Muwaqqi’een (4/264)]

Shaykh Saalih al-Uthaymeen, may Allaah preserve him, says in his ‘Al-Usool min ‘Ilimil Usool’
(pp97-104):
Definition of Ijtihaad:
linguistically ijtihaad means: to expend efforts in order to reach some difficult matter.
Technically it means: expending efforts to arrive at a Sharee’ah ruling. And the Mujtahid is the
one who expends efforts for this purpose.
Conditions for Ijtihaad:
Being a mujtahid has conditions, from them:1) That he knows the Sharee’ah proofs which he needs in his ijtihaad - such as the verses and
ahaadeeth pertaining to rulings.
2) That he knows what relates to the authenticty or weakness of a hadeeth, such as having
knowledge of the isnaad and it’s narrators and other than this.
3) That he knows the abrogated and the abrogating, and the places where there is ijmaa - such
that he does not give a ruling according to something that has been abrogated, nor give a
ruling that opposes the (authentically related) ijmaa.

4) That he knows from the proofs that which causes the rulings to vary, such as takhsees
(particularisation), or taqyeed (restriction), or it’s like. So he does not give a judgement which
is contrary to this.
5) That he knows the Arabic language and usul al-fiqh, and what relates to the meanings and
indications of particular wordings - such as the general, the particular, the absolute and
unrestricted, the restricted, the unclarified, and the clarified, and it’s like - in order that he gives
rulings in accordance with what this demands.
6) That he has the ability to extract rulings from the evidences.
And ijtihaad may be split up, such that it may be undertaken in one particular branch of
knowledge, or in one particular issue.
What is essential for the Mujtahid:
It is essential that the Mujtahid strives in expending his efforts to arrive at knowledge of the
truth, and to give rulings in accordance to what is apparent to him. If he is correct, then he has
two rewards: one for his ijtihaad, and the other for arriving at the truth - since arriving at the
truth means that it is manifested and acted upon. If, however, he is mistaken, then he has a
single reward, and his error is forgiven him, as he (sallallaahu `alaihi wasallam) said, "when a
judge judges and strives and is correct, then he has two rewards. If he judges and strives and errs,
then he has a single reward." If the ruling is not clear to him, then he must withold - and in such
a case, taqleed is permissible for him, due to necessity.
Taqleed - it’s definition:
Linguistically, taqleed means: Placing something around the neck, which encircles the neck.
Technically it means: Following he whose sayings is not a proof (hujjah).
Exlcuded from our saying, "following he whose saying is not a proof" is: following the Prophet
(sallallaahu `alaihi wasallam) , following the ijmaa and also following the saying of the
sahaabee - for those who consider the saying of a single sahaabee to be a proof. So following
any of these is not called taqleed, since there is a proof for doing so. However this type of
following is sometimes referred to as taqleed in a very metaphorical and loose sense.
The Place of Taqleed:
Taqleed is done in two cases:

1) when the muqallid is an ‘aamee (a common person) who does not have the ability to aquire
knowledge of the sharee’ah ruling by himself. So taqleed is obligatory upon him, due to the
saying of Allaah - The Most High, "ask the people of knowledge if you do not know." So he
does taqleed of one whom he considers to be a person of knowledge and piety. If there are two
such people who are equal in his view, then he chooses any one of them.
2) The mujtahid when he encounters a new situation, for which an immediate solution is
required, but it is not possible for him to research into this matter. So in this case he is
permitted to perform taqleed.
Some stipulate as a condition for the permissibility of taqleed, that the matter is not from the
fundamentals of the deen - those matters which must be held as aqueedah - since matters of
aqueedah require certainty, whereas taqleed only amounts to dhann (knowledge which is not
certain).
However the correct saying in this matter is that this is not a condition, due to the generality of
his - the Most High’s - saying, "ask the people of knowledge if you do not know." And this
verse is in the context of affirming the Messengership - which is from the fundamentals of the
deen. And also because the common person cannot aquire knowledge of the sharee’ah rulings
with it’s proofs by himself. So if he is unable to arrive at the truth by himself, then nothing
remains for him except taqleed, due to the saying of Allaah - the most High, "fear Allaah as
much as you can"
Types of Taqleed:
Taqleed is of two types: general and specific.
1) The general type: that a person sticks to a particular madhhab (school of thought), accepting
it’s concessions and non-concessions, in all matters of the deen.
The scholars have differed about such a state. So some amongst the late-comers have
reported that this is obligatory upon him, due to his inability to perform ijtihaad. Others report
it as being forbidden for him, due to its being a case of necessitating unrestricted following of
other than the Prophet (sallallaahu `alaihi wasallam) .
Shaykh al-Islaam Ibn Taymiyyah said,
"The saying that it is obligatory, causes obedience to other than the Prophet (sallallaahu `alaihi
wasallam) in every matter of command and pohibition, and this is in opposition to the ijmaa’.
And the allowance of it contains what it contains."

He (RH) also said,
"He who sticks to a particular madhhab, and then acts in opposition to it - without making
taqleed of another scholar who has given him a ruling, nor does he use an evidence as a proof
which necessitates acting in opposition to his madhhab, nor does he have an acceptable
Sharee’ah excuse which allows him to do what he has done - then such a person is a follower of
his desires, doing what is haraam - without a Sharee’ah excuse - and this is evil and sinful."
However, if there becomes clear to him, something which necessitates preference to one
saying to another - either due to detailed proofs if he knows and understands them, or because
he holds one of two people to be more knowledgeable about this matter and having more
piety with regards to 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 about this."
2) The particular type of taqleed is that he accepts a saying about a particular matter. This is
permissible if such a person is unable to arrive at knowledge of the by ijtihaad - whether he is
unable to in reality, or he is able, but with great difficulty.
Fatwaa of a Muqallid:
Allaah - the Most High - said, "Ask the people of knowledge if you do not know." And the
Ahludh Dhikr are the Ahlul Ilm (the people of knowledge), whereas the muqallid is not a person
of knowledge who is followed - rather he himself is a follower of someone else.
Ibn Abdul Barr (d.463) and others have said,
"the people are united in ijmaa that the muqallid is not counted as being from the Ahlul Ilm,
and that knowledge is the realisation of guidance along with it’s proof."
Ibn al-Qayyim said,
" And it is as Abu Umar (Ibn Abdul Barr) said: Indeed, the people do not differ about the fact
that knowledge is the realisation attained from proof, but without proof, it is only taqleed."
Ibn al-Qayyim then quotes,
"There are three sayings about the permissibility of giving fatwaa based upon taqleed:

1) It is not permissible to give fatwaa based upon taqleed, because it is not knowledge; since
issuing a fatwaa without knowledge is forbidden. This is the saying of most of the Hanbalee
scholars and the majority of the Shaafi’iyyah.
2) That it is permissible with regards to himself, but it is not permissible to give a fatwaa to
others based upon taqleed.
3) That it is permissible when there is a need for it, and there is no mujtahid scholar. And this is
the most correct of the sayings and is what is acted upon."’
Shaykh al-Albaanee says in his, ‘The Hadeeth is a Proof in itself’ after mentioning the
statements of the Imaams on Taqleed as found in the introduction to ‘The Prophets Prayer
Described’ brings a chapter heading, "Taqleed for whoever cannot search for proofs by
himself" (pp94+),
‘"Some may ask: "Not everyone has the ability to be a Person of Knowledge, as explained
before?" We say: yes indeed. No one disputes this fact. Allaah said, "So ask the People of
Knowledge if you do not know." (16:43) and, "ask the knowledgeable about it" (25:59). The
Prophet (sallallaahu `alaihi wasallam) , for those who issued fatwa without knowledge: "Could
not they have asked if they did know? The cure for the confused one is to ask."However, we did
not mention all of the above evidence to show who can and who cannot be a scholar. Our
research is with regards to those few who are considered to be People of Knowledge....Taqleed
is upon the common person and the ignorant one. The scholars, who can search for the
evidence, are excluded from this group. They are the ones whose responsibility is not to do
Taqleed. Rather, their responsibility is to perform Ijtihaad.
The following saying by Ibn Abdul Barr explains this matter further, "All these rules are for the
common folk, they are the ones who have to perform Taqleed of their scholars when needed.
They are not capable of understanding or comprehending evidence or knowledge. Knowledge
has grades, one cannot attain the topmost grade unless he goes via the base...Scholars do not
differ with regards to the common folk having to follow their scholars..."
However, I believe that to generalise about the common folk by saying that they all must
perform taqleed is invalid. Taqleed is to follow others without evidence. Many intelligent
people can clearly understand evidence if it is presented to them. Who can deny that a
common person can understand the evidence contained in the hadeeth, "Tayammum is one
strike (of the hands on the dust) for the face and hands"? Even people lacking intelligence can
understand this hadeeth.

Therefore, the truth is that we must say that Taqleed is allowed for whosoever cannot search
for or understand the evidence, Ibn al-Qayyim also was of this opinion. Even scholars are
forced to do Taqleed sometimes, when a scholar cannot find a text from Allaah or His
Messenger, but only sayings of more knowledgeable scholars."

The Sayings of the Four Imams on Taqlid

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 àlaihi wa sallam) will have his sayings accepted and
rejected - not so the Prophet (sallallaahu àlaihi 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 Àmr ibn al-Haarith narrated to us from Yazeed ibn Àmr alMa'aafiri from Abu Àbdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who
said, Ì saw the Messenger of Allaah (sallallaahu àlaihi 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 àlaihi 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
àlaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu àlaihi 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 àlaihi 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 àlaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of
Allaah (sallallaahu àlaihi 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 àlaihi 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 àlaihi wa sallam), then know that my intelligence has departed."[40]
8. "For everything I say, if there is something authentic from the Prophet (sallallaahu àlaihi wa
sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu àlaihi wa sallam)
comes first, so do not follow my opinion."[41]
9. "Every statement on the authority of the Prophet (sallallaahu àlaihi 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 àlaihi 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 àlaihi 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 àlaihi wa sallam) and his Companions)."[47]

3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu àlaihi wa sallam) is on
the brink of destruction."[48]
FOOT NOTES
20 Ibn Àabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4 from the
Compilation of the Essays of Ibn Àabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-Himam (p.
62) & others. Ibn Àabideen 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 Àbdul
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 Àbdul 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 Àabideen 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 Àbbaas 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
Àafiyah 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 Àbdul 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 AlMeezaan (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, Ì 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 Àbdul 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 Àbdul Haadi
declared it saheeh in Irshaad as- Saalik (227/1); Ibn Àbdul 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 Ùtaibah
and Mujaahid; Taqi ad- Deen as-Subki gave it, delighted with its beauty, in al- Fataawaa (1/148)
as a saying of Ibn Àbbaas, and then said: "These words were originally those of Ibn Àbbaas
and Mujaahid, from whom Maalik (radi Allaahu ànhu) 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, Èveryone is accepted and rejected
in his opinions, with the exception of the Prophet (sallallaahu àlaihi 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
Àsaakir (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 Àsaakir (15/9/10), Nawawi in Al- Majmoo' (1/63), Ibn alQayyim (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
Àmr (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 Àmr) 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 adDeen 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 àlaihi 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 alMuhaajireen wal-Ansaar, wa Tahdheeruhum àn 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 PartySpirit). 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 alAwliyaa' (9/106), al-Khateeb in Al- Ihtijaaj bish-Shaafi'i (8/1), and from him Ibn Àsaakir (15/9/1),
Ibn Àbdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzi in Manaaqib al-Imaam Ahmad (p. 499) &
Harawi (2/47/2) with three routes from Àbdullaah 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 alQayyim 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 Ìraq, 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 Àsaakir (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)

Guidelines Concerning Taqlid and Madhhabs

[1]: THE GOAL OF THE MUSLIM
Shaykh Muhammad ’Eed ’Abbaasee, hafidhahullaah, said:
"Our view is that it is upon every Muslim to follow that which Allaah, the Most Perfect,
commanded in His Book and in the Sunnah of His Messenger sallallaahu ’alayhi wa sallam. This
is the purity of Islaam and the true reality of faith. No Muslim can ever be displeased with
following what comes from Allaah and His Messenger; as He, the Most Perfect, said:
"The only saying of the Believers, when they are called to Allaah and His
Messenger sallallaahu ’alayhi wa sallamto judge between them, is: We hear and we obey.
They are the ones that are successful. " [Soorah an-Noor 24:51].
And Allaah said concerning the Hypocrites:

"And when it is said to them: Come to what Allaah has revealed and to the Messenger; you
see the Hypocrites turn away from you in aversion. " [Soorah an-Nisaa 4:61].
As well as other Verses like this.
So following the Book and the Sunnah is obligatory, and it should be made the fundamental
goal for every Muslim; this is the path that should be traversed. However, the people are of
differing types with regards to understanding and comprehension. So from them is the
ignorant one (jaahil) who does not understand the meanings of the Glorious Book and the
noble hadeeth; nor does he have the ability to deduce [rulings] from them; nor can he
comprehend what is sought from them. From them is the scholar who has understanding (fiqh)
of the Verses and the hadeeth and is aware of what rulings can be deduced from them; he has
the ability to deal with the apparent differences between them; and he understands the Arabic
language and its ways. And from them are those that are [at a level] between this. They are not
ignorant; nor do they have the understanding to derive rulings; nor do they have the ability to
understand what is being indicated to by the text; rather, they have some knowledge,
awareness, understanding and contemplation. However, they do not reach the level of the
scholar and the one who has penetrating insight of the Book and the Sunnah. So these are the
levels of the people; and between them there are many varying grades. The scholars call the
first type of people muqallidoon, the second type are technically referred to as mujtahidoon,
and the third type are technically referred to as muttabi’oon."
Many scholars, however, refer to only two catagories; the mujtahid and the muqallid. And just
as the mujtahidoonvary in their levels, then so do the muqallidoon; some being closer to
being muttabi’oon than others.
[2]: THE FOUR IMAAMS ARE FROM THE BEST OF THE SCHOLARS
From the greatest of the scholars of this Ummah are the four Imaams; Abu Haneefah, Maalik
ash-Shaafi’ee and Ahmad bin Hanbal, rahimahumullaah.
Ibn ’Abdul-Haadee, rahimahullaah, said:
"Allaah, the Exalted, is the One who selects from His creation. He creates and selects whatever
He wills. So He selected Aadam and his progeny from all of the worlds. He selected from them
Prophets and Messengers. And He selected from them [the Prophet sallallaahu ’alayhi wa
sallam]; the leader of all the children of Aadaam. He then selected for him his Companions;
giving them excellence over the rest of the Believers. He selected them to be the inheritors and
successors, making them the best of the followers. He raised from amongst them a people

whom none equalled in the worlds. From them were the four Imaams, the Imaams of Islaam;
beacons for mankind; whose verdicts and sayings are famous in all the world. He made their
scholarship something that the people have agreed upon. Their remembrence is widespread in
the [various] cities and countries, and their knowledge shines brightly in the various provinces."
[3]: THE ISSUE OF IJTIHAAD AND TAQLEED
Shaykh Muhammad ’Eed ’Abbaasee said:
"The obligation upon the people of the first type is to make taqleed of any scholar of the Book
and the Sunnah, who is reliable in his knowledge and Religion. The obligation upon the second
type of people is to make ijtihaad in understanding what is indicated by [the texts of] the Book
and the Sunnah, and [then] to follow it and to direct the people upon it. The obligation upon
the third type is to make ittibaa’ (lit. follow) of the Sharee’ah evidences that they are aware of,
from the statements of the scholars. And whoever has the ability to perform ijtihaad,
then taqleed andittibaa’ of others is not lawful to him, except in cases of necessity ... Whoever
has the ability to perform ittibaa’ thentaqleed and ijtihaad are not lawful for him. Whoever
does not have the abilitry to perform ijtihaad nor ittibaa’ thentaqleed is obligatory upon him.
The proof for this is that the basic principle (asl) upon everyone is to make ittibaa’ of the Book
and the Sunnah, if they have the ability; just as Allaah, the Most Perfect, said:
"Make ittibaa’ of what has has been sent down from your Lord, and do not make ittibaa of
friends and protectors other than Him ." [Soorah al-A’raaf 7:3].
Take what the Messenger gives you, and abstain from that which he prohibits you. "
[Soorah al-Hash 59:9].
So if the Muslim does not have the ability to understand the Book and the Sunnah and to
deduce rulings from them, then he descends to the level of ittibaa’. If he does not have the
ability for this, then he descends to the lowest level; which is taqleed. And this is when he
enters into Allaah, the Exalted’s, saying:
"Ask the people of knowledge if you do not know. " [Soorah an-Nahl 16:43]."
In summary:
Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:
"And that which the majority of the Ummah are upon is that ijtihaad is permissible in general
and taqleed is permissible in general. Ijtihaad is not obligated upon everyone

whilst taqleed forbidden; neither is taqleed obligated upon everyone whilst ijtihaad forbidden.
Rather, ijtihaad is permissible for the one who has the ability, and taqleedis permissible
when ijtihaad cannot be performed."
The following discussion uses the two-type classification of
people; mujtahidoon and muqallidoon. So as regards blind-following (taqleed), there is a
permissible form and a prohibitted form:
[4]: THE PERMISSIBLE FORM OF BLIND-FOLOWING
There are two cases where taqleed is permissible:[i] For the ’aamee who does not have the ability to acquire knowledge of the Sharee’ah ruling
by himself; so taqleedis obligatory upon him.
[ii] The mujtahid when he encounters a new situation for which an immediate solution is
required, but it is not possible for him to research into the matter; so in this case he is
permitted to perform taqleed.
An elaboration of the first case:
Shaykh Saalih al-Fawzaan, hafidhahullaah, said:
"As for the permissible form of blind-following (at-taqleedul-mubaah), then it is for the
common person (’aamee) who, if he does not follow the people of knowledge, then he will
stray from the path. Allaah, the Mighty and Majestic, said:
"Ask the people of knowledge if you do not know. " [an-Nahl 16:43].
And taqleed is not done to just anyone. Rather, it is done to one who is acredited with
knowledge and piety; and he is known to the people for this."
"When a Muslim is faced with a problamatic situation, he should seek a verdict from one whom
he believes will give him a verdict based upon what Allaah and His Messenger have legislated;
whatever school of thought (madhhab) he belongs to. It is not obligatory upon any Muslim to
blindly follow a particular individual from the scholars in all that he says. Nor is it obligatory
upon any Muslim to blindly follow a particular madhhab from the scholars in all that it
necessitates and informs. Rather, every person’s saying is taken or left, except that of the

Allaah’s Messengersallallaahu ’alayhi wa sallam. To follow the madhhab of a particular
individual because of an inability of knowing what has been legislated, is from that which is
permissible; it is not from that which is obligatory upon every individual - if they have the
ability to know what has been legislated without this path of blind-following (taqleed]. So each
individual should fear Allaah as much as he is able, and seek knowledge of what Allaah and His
Messenger have ordered; doing what is commanded and keeping away from that which is
forbidden."
An elaboration of the second case:
Shykhul-Islaam Ibn Taymiyyah said:
"As for the one who has the ability to perform ijtihaad, is it permissible for him to do taqleed ?
About this there is a difference of opinion, with the correct opinion being that it is permissible
in cases where he is unable to perform ijtihaad ; either due to the proofs being similar, or due to
a time constraint in being able to perform ijtihaad, or due to the proof not being apparent to
him. So in cases where he is unable, the obligation of ijtihaad is lifted from him due to this
inability."
Does the person who asks a scholar have to necessarily ask for a proof:
Al-Khateeb al-Baghdaadee, rahimahullaah, said:
"As for one to whom taqleed is permissible, then it is for the common person (’aamee) who
does not know the path [to arrive at] the Sharee’ah rulings. So it is permissible for him to
do taqleed of a scholar and act upon his saying ... And it has been stated by one of
the Mu’tazilah who said: It is not permissible for the common person to act upon the saying of
a scholar until he knows the reason (’illah) behind the ruling. So when he asks a scholar, he
should ask him so that he knows how the ruling came about. So when he knows and grasps
this, he should then act upon it. [Al-Khateeb said]: This is wrong, since there is no way for a
common person to know and grasp this, except after gainingfiqh (understanding) for many
years and mixing with the scholars for long periods of time ..."
[5]: THE PROHIBITTED FORM OF BLIND FOLLOWING
Ibn al-Qayyim, rahimahullaah, said about the prohibitted types of taqleed:
"It is of three types:- Firstly: totaly turning away from what Allaah has revealed, but rather
being satisfied with thetaqleed of one’s for-fathers. Secondly: doing taqleed of someone when
you do not know whether that person is from those whose saying can be taken. Thirdly:

doing taqleed after the proofs have been established and it becomes apparent that the
evidence contradicts the view of the one to whom taqleed is done."
Imaam Ahmad bin Hanbal, rahimahullaah, said:
"How strange it is that a people who know the chain of narratiuon of a hadeeth (isnaad) and its
authenticity, yet still they follow the opinion of Sufyaan [ath-Thawree]; even though Allaah,
the Exalted, said:
"Let those beware, who oppose the command of the Messenger, lest some trial (fitnah)
befalls them, or a painful punishment is inflicted upon them. " [Soorah an-Noor 24:63].
Do you know what the fitnah is? The fitnah is shirk! Since the rejection of some of his sayings
could cause something of deviation to enter the heart, and thus be destroyed."
Shaykh ’Abdur-Rahmaan ibn Hasan, rahimahullaah, said:
"In the words of Imaam Ahmad, rahimahullaah, is an indication that doing taqleed before the
proofs reach a person is not blameworthy. Rather, the one who is to be censured is that person
to whom the proofs reach, yet he opposes them due to [adhering to] the saying of his scholar."
[6]: FOLLOWING A PARTICULAR MADHHAB
Some verdicts and sayings of the scholars concerning following madhhabs:
[i]: 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?
Shaykh Muhammad ibn Saalih al-’Uthaymeen 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."
[ii]: Shaykh Saalih al-Fawzaan, hafidhahullaah, said:

"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 reaced 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 fourmadhhabs 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
obligation."
[iii]: Shaykh Muhammad ibn ’Abdul-Wahhaab, rahimahullaah, 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, ashShaafi’ee and Ahmad, radiallaahu ’anhum ajma’een - 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, 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 Sharee’ah 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 particularmadhhabs (at-ta’assubul-madhaahib) and leaving off
following the proof."
[iv]: Shaykhul-Islaam Ibn Taymiyyah was asked to explain Najmud-Deen Ibn Hamdaan’s
saying: Whoever clings to amadhhab is to be criticised if he opposes it without a proof,
or taqleed, or any other excuse.
Ibn Taymiyyah, rahimahullaah, responded by saying:

"Two things are intended by this [saying]:- Firstly: That whoever clings to a specific madhhab,
then acts in opposition to it; without making taqleed of the fatwaa of another scholar, nor does
he use an evidence as a proof which would necessitate opposing this, nor due to any
other Sharee’ah excuse which makes it permissible for him to do what he has done - then such
a person is a follower of his whims and desires; acting without [making] ijtihaad ortaqleed; and
doing something forbidden without a Sharee’ah excuse. So this is evil; this is what Shaykh
Najmud-Deen intended, and there is a text from Imaam Ahmad and others that it is not for
anyone to believe a thing to be obligatory or forbidden, then, merely based upon whims and
desires, believe that it is not obligatory nor forbidden ... 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."
[7]CONDITIONS FOR FOLLOWING A MADHHAB
Certain conditions must be adhered to when following a particular madhhab:Firstly: To believe that infalibility belongs only to the Prophet sallallaahu ’alayhi wa sallam; all
other people after him are fallible and make mistakes:
"It has been established in the Book, the Sunnah and the ijmaa’ that Allaah, the Most Perfect,
obligated upon the creation obedience to Him, and obedience to His Messenger sallallaahu
’alayhi wa sallam. It is not obligatory upon this Ummah to obey anyone in particular in all that
he may commands and prohibits, except the Messengersallallaahu ’alayhi wa sallam; to the
extent that the most truthful of this Ummah and the most virtuous after its Prophet [i.e. Abu
Bakr] said: "Obey me in what is obedience to Allaah. But if I disobey Allaah, then there is no
obedience to me upon you." They are all agreed that there is no single person who is infallible
in all that he may order or prohibit, except for Allaah’s Messenger sallallaahu ’alayhi wa
sallam. That is why more than one of the scholars have said: "Every person’s saying can be
taken or left, except for Allaah’s Messenger sallallaahu ’alayhi wa sallam." And the four
Imaams, may Allaah be pleased with them, all forbade the people from blindly following them
in all that they may say; and this was an obligation upon them [to do]."
Secondly: That the intended goal should be to follow the Book and the Sunnah, and not to
merely follow the opinions of the scholars of the madhhab. Therefore in any issue, if it

becomes clear that the preferred view, along with its proofs, lies in other than his madhhab, he
must follow the proof and not reject it.
Imaam ash-Shaafi’ee, rahimahullaah, said:
"The Muslims are united that if a Sunnah of Allaah’s Messenger sallallaahu ’alayhi wa sallam is
made clear to someone, then it is not lawful for him to leave it for the saying of anyone else."
Thirdly: That forming allegience (walaa) or enmity (baraa) based upon following a
particular madhhab is forbidden. Indeed no one should be particualrised with an increase of
love and allegience merely because he has adopted the same madhhab.
Fourthly: Whoever leaves the position of his madhhab, due to following his whims and desires,
or for seeking convenience, has done something forbidden - and the words of Ibn Taymiyyah
have preceeded concerning this.
Refer also to the following:[i] Jaami’ Bayaanul-’Ilm (2/102-120) of Imaam Ibn ’Abdul-Barr.
[ii] Majmoo’ Fataawaa (2/220-226) of Ibn Taymiyyah.
[iii] Adwaa‘ul-Bayaan (7/316-319) of Imaam ash-Shanqeetee.
[iv] Fataawaa lil-Lajnatid-Daa‘imah (5/22-44) headed by Shaykh Ibn Baaz.
[v] Hadeeth Hujjatun bi Nafsihi (pp.94-95) of Shaykh al-Albaanee.
[vi] Al-Usool min ’Ilmil-Usool (pp.99-104) of Shaykh Ibn al-’Uthaymeen.
[vii] Muntaqaa min Fataawaa (5/362-368) of Shaykh Saalih al-Fawzaan.

The Prohibited and Permissible Forms of
Taqlid

THE PERMISSIBLE FORM OF TAQLEED
Shaykh Saalih al-Fawzaan, hafidhahullaah said: "As for the permissible form of blind-following
(at-taqleedul-mubaah), then it is for the common person (aamee) who, if he does not follow
the people of knowledge, then he will stray from the path. Allaah, the Mighty and Majestic,
said:
Ask the people of knowledge if you do not know. [an-Nahl 16:43]
And taqleed is not done to just anyone. Rather, it is done to one who is acredited with
knowledge and piety and is known to the people for this. "
Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said: "When a Muslim is faced with a
problamatic situation, he should seek a verdict from one whom he believes will give him a
verdict based upon what Allaah and His Messenger have legislated; whatever school of
thought (madhhab) he belongs to. It is not obligatory upon any Muslim to blindly follow a
particular individual from the scholars in all that he says. Nor is it obligatory upon any Muslim
to blindly follow a particular madhhab from the scholars in all that it necessitates and informs.
Rather, every person's saying is taken or left, except that of the Allaah's Messenger sallallaahu
alayhi wa sallam. To follow the madhhab of a particular individual because of an inability of
knowing what has been legislated, is from that which is permissible; it is not from that which is
obligatory upon every individual - if they have the ability to know what has been legislated
without this path of blind-following (taqleed). So each individual should fear Allaah as much as
he is able, and seek knowledge of what Allaah and His Messenger have ordered; doing what is
commanded and keeping away from that which is forbidden. "
Shaykhul-Islaam Ibn Taymiyyah also said: "As for the one who has the ability to perform
ijtihaad, is it permissible for him to do taqleed? About this there is a difference of opinion, with
the correct opinion being that it is permissible in cases where he is unable to perform ijtihaad;
either due to the proofs being similar, or due to a time constraint in being able to perform
ijtihaad, or due to the proof not being apparent to him. So in cases where he is unable, the
obligation of ijtihaad is lifted from him due to this inability."
THE PROHIBITTED FORMS OF TAQLEED

Ibn al-Qayyim, rahimahullaah, said about the prohibitted types of taqleed:
"It is of three types:- Firstly: totaly turning away from what Allaah has revealed, but rather
being satisfied with the taqleed of ones for-fathers.
Secondly: doing taqleed of someone when you do not know whether that person is from those
whose saying can be taken.
Thirdly: doing taqleed after the proofs have been established and it becomes apparent that the
evidence contradicts the view of the one to whom taqleed is done."
Imaam Ahmad bin Hanbal, rahimahullaah, said: "How strange it is that a people who know the
chain of narratiuon of a hadeeth (isnaad) and its authenticity, yet still they follow the opinion of
Sufy aan [ath-Thawree]; even though Allaah, the Exalted, said:
Let those beware, who oppose the command of the Messenger, lest some trial (fitnah)
befalls them, or a painful punishment is inflicted upon them. [Soorah an-Noor 24:63].
Do you know what the fitnah is? The fitnah is shirk! Since the rejection of some of his sayings
could cause something of deviation to enter into the heart, and thus be destroyed."
Shaykh Abdur-Rahmaan ibn Hasan (the grandson of Muhammad ibn Abdul-Wahab),
rahimahullaah, said: "In the words of Imaam Ahmad, rahimahullaah, is an indication that doing
taqleed before the proofs reach a person is not blameworthy. Rather, the one who is to be
censured is that person to whom the proofs reach, yet he opposes them due to [adhering to]
the saying of his scholar. "
REFERENCES
1. Muntaqaa min Fataawaa (5/363).
2. Majmoo Fataawaa (20/208-209).
3. Majmoo Fataawaa (20/204).
4. Ilaamul-Muwaqqieen (2/188).
5. Related by Ibn Battah in al-Ibaanatul-Kubraa (no.97). Refer also to al-Masaail (3/1355) of
Abdullaah ibn Imaam Ahmad.
6. Fathul-Majeed (2/649).

Fataawaa of the Major Committee of
Scholars on Taqlid and Madhhabs

["The Fataawaa of The Standing Committee for Islamic Research and Ifta (Fataawa al-Lajnatud-daaimah lil-buhuth al-'ilmiah wal-Iftaa)", Volume 5: Fiqh and Tahaarah, Gathered and
organised by Shaykh Ahmad ibn Abdur-Razaaq ad-Duwaysh, Dar al-'Aasimah, 1413h]
The second question from Fatwaa No. 11296
Q) What is the true meaning of taqleed and what are its categories along with the
clarification of its ruling?
A) All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his
family, and his companions.
To proceed:
a) The scholars of Usool (fundamentals) have mentioned definitions to clarify the true meaning
and essence oftaqleed, and from them is the saying of some of them that taqleed is the
acceptance of a saying of a person without him knowing its evidence. And some of them [the
scholars] held the view that taqleed is the acceptance of the saying of a person without
argument. And Abu Ma'aali al-Juwayni chose the definition of taqleed that it is the following of
one whose following is not based on proof and does not rely upon knowledge. And these
definitions of the scholars of Usool, which are all close in meaning, have in it differences [in
wording] which originate in the skill of enunciation, but the point here is to clarify the essence
of taqleed in the manner of approximation.
b) And as for its categories along with the ruling of every category, then it is as follows:
1) Taqleed by the one who has the skills of ijtihaad, to others from the scholars after the truth
has been made clear to him with confirmed evidences from the Prophet (s).

This is not permissable for him to do taqleed to what contradicts that which reached him from
evidences and ijmaa’(consensus).
2) Taqleed by the one who has been endowed the skill of ijtihaad, to one other than him from
the mujtahideen before he reaches a ruling with his [own] ijtihaad.
Then it is not allowed for him to do taqleed to others.
[This is what] as-Shaafi'i, Ahmad, and others, Allah have mercy on them, held as their opinion,
and is more correct, due to his ability to arrive at a ruling by himself. He is responsible
for ijtihaad to know what the sharee’ah has made him liable for because of His saying, the Most
High,
"So have taqwa of Allah as much as you are able,"
and what has been confirmed from the saying of the Prophet(s), "When I command you by a
command, then follow it as much as you are able."
3) Taqleed of the one who is not able to research the evidences and derive rulings from it, to a
scholar who has been endowed the skill of ijtihaad in the evidences of the sharee’ah.
This is permissible, due to His saying, the Most High,
"Allah does not burden a soul more than it can bear,"
and His saying, the Exalted,
"Then ask the people of remembrance [scholars] if you do not know,"
and other texts similar to these, which point to the removing of difficulty and the protection of
the one responsible, from straying about in the rulings and speaking about Allah without
knowledge.
4) The taqleed to the one who differs with the sharee’ah of Islam from the forefathers, leaders,
and rulers, due to nationalism or following desires.
This is prohibited by ijmaa’. And verily many texts from the Qur'aan and Sunnah have been
mentioned [in this]. And Allah, the Most High said, say:

'Rather we shall follow what we found our fathers following,' even though their fathers did not
understand anything nor were they guided."[Baqarah:170]
And Allah, the Most High said,
"But no, by your Lord, they can not have faith until they make you judge in all disputes
between them, and they find in themselves no resistance against your decisions, and accept
with full submission."
And Allah, The Most High said,
"And it is not for a believer, man or woman, when Allah and His messenger have decreed a
matter that they should have any option in their decision." [al-Ahzaab:36]
And the Most High said,
"And let those who oppose his [the Messenger's] commandment beware, lest some trials
should befall on them or a painful torment be afflicted on them."[Noor:63]
And the Most High said,
"Say If you [indeed] love Allah, then follow me, Allah will love you and forgive you your
sins."[Aali Imraan:31] And the Most High said,
"Verily Allah has cursed the disbelievers and prepared for them a flaming fire. They will abide in
it forever, they will find no protector nor helper. On the day when their faces will be turned
over in the Fire, they will say: 'Oh would that we had obeyed Allah and obeyed the Messenger.
And they will say: 'Our Lord! Verily we obeyed our chiefs and our great ones, and they misled
us from the right way. Our Lord! Give them double torment and curse them witht a mighty
curse!" [al-Ahzaab:64-68]
Q) There are some that say that taqleed is disbelief (kufr) without exception and sinfulness
(fisq) and association (shirk), and attribute disbelief (kufr) and misguidance to the four
imaams. So what is the ruling concerning such a person. They [also] say that this is the
opinion of the scholars of the two sanctuaries [Masjid al-Haraam and Masjid an-Nabawi],
the Saudi Kingdom, and Kuwait.

To proceed:
a) Not all taqleed is kufr without exception or fisq or shirk, rather the truth is that its ruling
requires explanation, which can be found out from the answer to the second question from
what has preceded.
b) Not one of the four imaams called to their madhhab, nor were fanatic about it, nor did they
require the people to act upon it or any [other] madhhab in particular. But they only called to
act upon the Book and the Sunnah, may Allah have mercy on them. They explained the texts
of the religion, made clear its principles and what stems from them, and they gave verdicts
(Fataawaa) in what was asked [of them] with evidences from the Book and the Sunnah,
without requiring their students or others with the opinion of any one in particular from the
scholars of the ummah. Rather they censured that, and they ordered to throw their opinions
against the wall if it differed with a authentic (saheeh) hadeeth. And one of them said, "If
a hadeeth is proved to be authentic, then it is my madhhab." And it is upon a Muslim to strive to
know the truth by themselves if he is able to do that, and to seek help from Allah, then from
the wealth of knowledge that the predecessors from the Muslim scholars have left for the ones
after them, and that which is easy for them in the path to the understanding of the texts and its
application. And whoever is not able to understand the rulings from its evidences and its
derivations for a matter, he is to ask the poeple of knowledge trustworthy to him about what
he needs from the rulings of sharee’ah, seeking to know the truth with its evidences as much as
is able, due the Most High saying, "Then ask those of the remembrance [scholars] if you do not
know." And upon him is for him to inquire who he trusts from those who are known for their
knowledge, merit, piety, and righteousness. And from this is known that the four imaams are
free from those who [overly] concern with it [madhhabs] and about those who attribute to
them kufr, misguidance, falsehhod and lies.
There is not anyone from the scholars of the two sanctuaries, Makkah or Medinah, nor from
the rest of the scholars of the Saudi Kingdom who criticize the imaams of fiqh, Malik, Abu
Hanifah, ash-Shaafi'i, Ahmad ibn Hanbal, and those of their likes from the scholars of
Islamic fiqh, or who thinks little of them. Rather, it is known from them that they honor them
and acknowledge their merit. And [they know] that they led the way for truth in the service to
Islam, its protection, and the comprhension of its texts, its principles and clarifying them, its
conveyance, their jihad in aiding it, defending it, warding off the doubts from it, and in
falsifying the claims of those who falsely ascribe to it and the innovations of the liars, so may
Allah reward them from Islam and the Muslims a good reward.
And what gives evidence to the position of the scholars of the two sanctuaries and the rest of
the scholars of the Saudi Kingdom towards the four imaams of honoring and valueing their

concern, is the teaching of their madhhabs and their works in Masjid al-Haraam in Makkah alMushrifah, al-Madinah al-Munawwarah, the rest of the masjids of the Saudi Kingdom, and in
its universities, and their concern of publishing many of their books and its distribution and
spreading among the Muslims in all the countries which Muslims are in.
And from Allah is tawfeeq, and may the Peace and Blessings of Allah be on His messenger, his
The Standing Committee for Islamic Research and Ifta:
Member: Abdullah bin Ghudayaan,Vice President: Abdur-Razaaq Afeefee ',President: AbdulAziz ibn Baaz
The following is a translation from Majallat al Buhooth al-Islamiah, No. 51 Rabi' al Awal-Jumadi
al-Aakhar, 1418h.
From fatwa number 4272
Q) The fourth question: We see that imaams, all of them, are on a madhhab that differs
from the other, and most of the time the matter ends up in a battle between them that
leads to some of the praying people to leave the prayer. So we need a clear sufficient
answer on this subject. Are we to follow one school of thought (madhhab), and how do we
reconcile between the schools of thought so that we can settle this matter?
A) All praise is for Allah alone, and may the peace and blessings be on His messenger and his
family, and his companions, to proceed:
A) The difference that is present in the branches of fiqh between the four madhhabs returns to
the causes of it, e.g. ahadeeth being authentic with some [imams] and not others, or the
attainment of a hadeeth by one [imam] and not others, and [reasons] other than those from
the causes of difference.
So it is obligatory on a Muslim to have good thoughts about them, and every one of them is a
Mujtahid in what originated from him from fiqh, searching for truth. So if it [the ijtihaad] was
correct, then for him is two rewards: a reward for his ijtihaad, and a reward for it being correct.
And if it was incorrect, then there is a reward for his ijtihaad, and the wrong [ijtihaad] is looked
over.
And as for blindly following (taqleed) these four imams, whoever is able to take the truth with
its evidences, it is obligatory on him to take with evidences. And if he is not able, then he

does taqleed of the most trustworthy of the people of knowledge with him as much as he is
able. And these differences are in the branches [of fiqh] and does not entail the prohibition of
those who differ to pray behind each other, but it is obligatory to pray behind each other, for
verily the companions (sahabah), Allah be pleased with them , differed in matters in the
branches and they [still] prayed behind each other, and like that, the tabi'een and those who
followed them in righteousness.
Member: Abdullah bin Qa‘ood, Member: Abdullah bin Ghudayaan, Vice President:
AbdurRazaaq Afeefee', President: Abdul-Aziz ibn Baaz
The following is a translation taken from:
"The Fataawaa of The Standing Committee for Islamic Research and Ifta (Fataawa al-Lajnat ud-daaimah lil-buhuth al-Ilmiah wal-Iftaa)", Volume 5: Fiqh and Tahaarah, Gathered and
organized by Sheikh Ahmad bin abdur-Razaaq ad-Duwaish, Dar al-'Aasimah, 1413h.
The fourth and fifith questions from fatwa No. 4476
Q) What is the ruling of the one who blindly follows [Imaam] Malik in his ijtihaad, and
leaves the Qur'an and theHadeeth.
To proceed:
Malik, May Allah have mercy on him, is an imaam from the imaams of knowledge; he his a
human, he is incorrect [at times] and is correct [at times], and [some] is taken from his sayings
and [some] is rejected. So what is in accordance with the truth from his sayings is accepted,
and what is not in accordance with the truth is left. And a person, if he is able to take the
rulings from the Qur'aan and the Sunnah, then is is not permissable for him to blindly follow
any one, and if he is not able [to take the rulings from the Qur'aan and Sunnah] and something
is ambiguous from the matters of his religion, then he is to ask the most trustworthy of the
people of knowledge with him, and he is to act upon the answer, and Maalik and others are in
that the same.

Q) Why have the scholars of the [different] countries divided the sharee’ah of the Prophet
of Allah, Muhammed (S), into four: the schools of thoughts (mathaahib) of Maalik,
Shaafi'i, Abu Hanifah, and Ahmah, besides the fact that the Religion of the Messenger (S)
is one and the Qur'aan is one?
To proceed:
The basis for legislation [of the religion] is the Qur'aan, and the Sunnah is a clarification for the
Qur'an, and the four imaams, every one from them, Allah, the Exalted and Most High, granted
them the guidance to understand the religion to the extent of what was made easy for them.
And every one from them had students which related from them their fiqh and by this was the
founding of the four madhhabs. And not all of what any one of them said the truth. but they
are mujtahideen, and if it [the opinion] is correct, then for him is two rewrds, a reward for
his ijtihaad, and a reward for it [the opinion] being correct, and if he is incorrect, then for him is
a reward for his ijtihaad, and the incorrectness is looked over.
Member: Abdullah bin Qu'ud, Member: Abdullah bin Ghudayaa, Vice President: AbdurRazaaq
Afeefee, President: Abdul-Aziz ibn Baaz
The fourth question from Fatwaa No. 4172
Q) What is the ruling for the blind following (taqleed) of the four schools of thought
(mathaahib) and following their sayings in every situation and era?
To proceed:
First: The four schools of thought (mathaahib) are ascribed to the four imaams; Imaam abu
Hanifah, Imaam Maalik, Imaam Shaafi'i, Imaam Ahmad [ibn Hambal]. So the
Hanafi madhhab in ascribed to abu Hanifah, and so on for the rest of the mathaahib.

Second: These imaams took fiqh (jurisprudence) from the Book and the Sunnah and they were
mujtahideen in that, and a mujtahid is either correct-- then for him is two rewards, a reward for
his ijtihaad, and a reward for it being correct, or [a mujtahid] is incorrect-- then he is rewarded
for his ijtihaad, and is excused for the incorrectness.
Third: The one who is able to derive from the Qur'aan and the Sunnah takes from them [the
Qur'aan and Sunnah] like it was taken from them before, and it is not permitted for him to
blindly follow other than what he believes to be true. But he should take what he believes to be
true and it is permissable for him to do taqleed of in what he is incapable of and [what he]
needs.
Fourth: Who does not have the ability to derive [from the Qur'aan and Sunnah], it is
permissable for him to blindly follow who he has confidence in doing taqleed to, and if there
arises in himself a lack of confidence, he is to ask until [it] is obtained.
Fifth: It is clear from what has preceded that their [the imaam's] sayings are not followed in
every situatation and era, because they may have erred. But the truth is followed from their
sayings which are bulit upon evidences.
Member: Abdullah bin Qu'ud, Member: Abdullah bin Ghudayaan, Vice President: AbdurRazaaq
The following is a translation taken from:
"The Fataawaa of The Standing Committee for Islamic Research and Ifta (Fataawa al-Lajnat ud-daaimah lil-buhuth al-Ilmiah wal-Iftaa)", Volume 5: Fiqh and Tahaarah, Gathered and
organized by Sheikh Ahmad bin abdur-Razaaq ad-Duwaish, Dar al-'Aasimah, 1413h.
Fatwa No. 5560
Q) I am a student in the Teacher's Institute in Haa'il, and the Professor of Religion
explained that it is imposible to bring together the method of the four imaams in the
religion of Islam, for example in the method of salaat (prayer), wudoo', siyam, etc., in all
which is obligatory upon us. The professor says that it is not possible to bring together the
method of the four imaams in Islamic legislation. I ask from your eminence that you

mention to us whether the professor was correct or [whether he] erred, and I ask that you
send if there is a book about this problem.
To proceed:
Indeed a Muslim is not asked to bring together the four madhhabs in his actions, but if he is
able to derive the rulings [of Islam] by himself from the evidences, it is obligatory upon him to
take what his apparent to him, and if he is not able to derive the rulings, he is to follow an
imaam from the imaams of the Muslimeen, emulating them, as Allah, The Most High, says, "So
have taqwa of Allah as much as you are able," and The Most High's saying, "Then ask the
people of the remembrance [scholars] if you do not know."
The fourth question from fatwa No. 2815
Q) Indeed some people believe that is is obligatory upon a Muslim, in order to make
correct their worship ('ibaadah) and dealings (mu'aamalah), that they follow one of the
four known schools of thought (mathaahib), and that themadhhab of the Imamate Shi'ah
and the Zaidi Shi'iah are not from amongst them. So do you agree, your excellence, with
this opinion without exception and forbid the taqleed of the madhhab of the 12th imaam
shi'ah [Ja'fari] for example?
To proceed:
It is upon a Muslim to follow what came from Allah and His Messenger(s) if he is able to take
the rulings by himself, and if he is not able [to do] that, he is to ask the people of knowledge in

what is difficult for him from the matters of his deen, and ask the most knowledgeable who he
can reach from the people of knowledge and ask them orally or by writing.
And it is not permissable for a Muslim to follow the madhhab of the Immamate Shi'ah, the
Zaidi Shi'ah, nor what resembles them from the people of innovation (ahl-ul-bid'ah) like the
Khawaarij, Mu'tazilah, Jahmiah, or others. And about attributing themselves to some of the
four known mathaahib, then there is no harm in that if he is not fanatic to the madhhab that he
is attributing himself to and he does not go against the evidences for its sake.
Question No. 1 from Fatwa No. 9783
Q) Is it permissable to combine the four known mathaahib and to practice on it, instead of
choosing the madhhabfollowed in a certain region?
To proceed:
The obligation on a Muslim is to follow the two revelations, the Book and the Sunnah, and
what is inclusive from what is based on them, and that is if the person is from the people of
knowledge. And if he is not, then he is to follow who is most trustworthy of those he knows
from the people of knowledge.
Member: Abdullah bin Ghudayaan, President: Abdul-Aziz ibn Baaz

The Basis of Islaam is to Act upon 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 Allah the most Most high says:
"But no,by your Lord,they can have no faith,until they make you (O Muhammad
(sallallaahu `alaihi wasallam) judge in all disputes between them and find in the,selves no
resistance against your decisions and accept (them) with full submission.[1]
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 madhabs from the understanding of their
later generations[2]. They contain many errors and matters of conjecture,which if the Imaams
to whom they are attributed were to see them, then they would absolve themselves of them
and from those who said them.
All of the people of knowledge from the Pious predecessors clung to the manifest texts of the
Book and thew Sunnah and encouraged the people to stick to them and act accordingly. This is
established from the Imaams from amongst them. Abu Haneefah, Maalik, Ahmad,ash-Shafiee,
the two Sufyaans, ath-Tahwree and Ibn Uyaiynah, al-Hasan al-Basree, Abu Yousuf Yaqoob-the
Qadee, Muhammad ibn al-Hasan ash-Shaybaanee, Abdur Rahmaan al-Awzaee, Abdullah ibn
al-Mubarak, al-Bukharee, Muslim and the rest (ra). All of them warned against innovations in
the Deen and against blind following of anyone except the infallible Messenger (sallallaahu
`alaihi wasallam) . As for other than him, then he is fallible whoever he may be, his saying
which is in accordance wiht the Book and the Sunnah is accepted and that which goes against
them is to be rejected. As Imaam Maalik (ra) said, "The saying of everyone may be taken or

rejected except for the companion of this grave" and he pointed to the grave of the Prophet
(sallallaahu `alaihi wasallam) [3]
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 (ra), Maailik,ash-Shafiee, Ahmad and others (ra) -that they said:
"It is not permissible for any one to give judgement with our saying unless they know the
source from which we took it" [4]
"If the hadeeth is found to be authentic then it is my madhab" [5]
"If I say something then compare it to the Book of Allah and the Sunnah of His Messenger and
if it agrees to them,then accept it and that which goes against them,then reject it and throw
my saying against the wall".[6]
These are the sayings of these 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 madhaabs. After declaring this to
be obligatory, they forbade taking or acting upon anyone else's saying,it is as if they have
made him (ie the Imaam) 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 latter followers invented questions,
created new madhabs and ascribed them to the original Imaams. So those who came after
them think that it is the saying of the Imaaam or his students and in reality it goes against what
the Imaam said and approved;he is free from what they ascribe to him, such as the saying of
many of the later Hanafees that it is forbidden to point the forefinger in the tashshuud in
prayer [6] or that what is meant by Allah's hand id 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 seperated, the splits increased and the horizons filled
with hypocrisy and disunity!Each of them declaring those who differ from them in the slightest
matter to be upon misguidance ,to the extent that some of them declare the others to be
disbelievers and some striking the necks of the others to be disbelievers and some striking the
necks of the others and have become fitting for what the truthful and trustworthy Messenger,
the most noble of us ,Muhammad (sallallaahu `alaihi wasallam) 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" [7]
FOOT NOTES
[1] Sooratun-Nisaa(4):65
[2] The following of madhabs has not only led the blind followers to prefer the sayings and
opinions of men to the clear texts of the Quran and Sunnah,it has further taken them even to
forget the authentic sayings of their own Imaams(ra)-preferring the sayings of the later
followers,thinkinbg that they are the madhabs of the scholars, without discrimination or
research and that is due only to the severity of their blind following.It is known that the
scholars wrote down their positions in books and left what they regarded to be correct
according to their own ijtihaad.Imaam Maalik(ra) -left his position in al-Muwatta and Imaam
ash-Shafiee left his position in al-Umm. If we wish to know the madhab of any of those
scholars we have to refer back to his book.It is not fitting as being the saying of Imaam Maalik,
Imaam Ash-Shafiee and Imaam Abu Haneefah (ra) -which they never said or did. For example,
the Maalikees leave their arms at their side, during the Slaah and read Qunoot in fajr,whereas
we find Maailik-(ra) 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 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 predawn meal (suhoor)"
But the later Maalikees use as evidence that Maalik used to pray with his hands hanging at his
side,this is ignorance with regard to the madhab which they follow.Since Jafar ibn Sulayman,
the governor of al-Madeenah lashed the Imaam in the year 146H and streched out his arms
until his hands became dislocated and so he was not able to place his hands one over the other
in Prayer.(See al-Intiqaa, p.44). He wrote al-Muwatta two years after this happened. Imaam
Maalik (ra) also reports in the chapter of the Qunoot in Fajr prayer (1/159) that, "Ibn Umar(ra)
did not read the Qunoot in any of his prayers".
As for Imaam ash-Shafiee (ra) then it is ignorantly attributed to him that he holds the salaat
upon the Prophet (sallallaahu àlaihi wasallam) to be a sunnah whereas he says in al-Umm
(1/117) that it is obligatory:"Allaah, the Most high, made obligatory the salaat upon His
Messenger (sallallaahu àlaihi wasallam) saying:
"Allah and the angels send salaat upon the Prophet (sallallaahu àlaihi wasallam) : O you
who believe send salaat upon him and greet him with respect.( Sooratul-Ahzaab (33):56)

There is no place which has more right for that be obligatory therein than within the Prayer.We
find proof from Allahs Messenger (sallallaahu àlaihi wasallam) of what I have said,that salaat
upon His Messenger (sallallaahu àlaihi wasallam) is obligatory in prayer and Allaah, the Most
high, knows best.
As for the books of later Hanafees, such as al-Khulaash of al-Kaidanee,they quote that
amongst those things which are prohibited in prayer is making a sign with your forefinger, like
Ahlul-Hadeeth. In the book of Prayer of al-Masoodee, he states that pointing with the
forefinger was a Sunnah with the older generations, then was practiced by the Sheeah and
Raffidees and so the later scholars of Ahlus-Sunnah left it and so became abrogated.Whereas
we find in fath-ulQadeer of ibn ul-Hammaam and he is one of the greatest of them, that the
pointing is Sunnah and that he who says other than that then he has gone against what is
related, rather Muhhamad ibn al-Hasan ash- Shaybaanee, the student of Abu Haneefah
reported in his Muwatta that it is Sunnah. Is there not in these examples a clear proof that blind
following of madhabs is a calamity that has taken the Muslims away from the following the
way of the beset of generations?!
[3] This excellent saying,overflowing with great wisdom,was said by the learned man of this
Ummah, Abdullaah ibn Abbas (ra) as quoted by Taqiyyuddeen as-Subkee in his Fatawaa(1/148)
being amazed by its beauty. It was taken from Ibn Abbaas (rta) by Mujaahid, as occurs in Jaami
Bayaan ul-ilm wa Fadlihee (1/91) and al-Ihkaam fee Usool il-Ahkaam (1/145). Maalik took it
from Mujaahid and it is ascribed to Maalik and became well known from him. It was taken from
them by Imaam Ahmad (ra) Abu Daawood says in Masaa-il-ul-Imaam Ahmad (p.276) "I heard
Ahmad say: There is no one except that his opinion may be taken or left,except fpr the prophet
(sallallaahu àlaihi wasallam) .
[4] From the sayings of Imaam Abu Haneefahan-Nauman (ra) and it is established from him by
a number of narrations.See al-Intiqaa of Ibn 'Abdul-Barr(p.145) and Alaam ul-Muwaqqieen of
Ibn ul-Qayyim(2/309).
[5] The two Imaams Abu Haneefah and ash-Shaafiee (ra) stated that. See Rasm ul-Muftee from
the collected Rasaa'il of ibn 'Abideen (1/4) and Eeqaz ul-Hamam of al-Fulaanee (p.62 and
107).Imaam ash-Shafiee (ra)-said to Imaam Ahmad (ra) "You know better about hadeeth than
us, so if an authentic hadeeth comes to you,then inform me of it,that I may according to
it,whether its source is the Hijaaz or Koofa or Egypt" (See al-Intiqaa of Ibn Abdul-Barr,p.75).
[6] This is a saying of ash-Shafiee(ra). See al-Majmoo of an-Nawawee(1/63) and Alaam ulMuwaqqieen of Ibn ul-Qayyim al-Jawziyyah (2/361)

[7] You should know,O brother in Islaam,may Allaah grant you success by His obedience and
guide you to the truth by his permission,that the truth about the matters which the author
mentioned from the later Hanafees is as follows:
(i) As regards the pointing with the forefinger in Tashahhud:
The author mentioned that the later hanafees reject pointing with the forefinger in more than
one place in his treatise and that they go against the 'verfiers' within their own madhab.
(Amongst them) Imaam at-Tahawee said in his book Sharh Maaniyy ul-Aathaar" In it is a proof
that it was at the end of prayer" and ash-Shaykh Abul Hasan as-Sindee says in his footnotes to
the Sunan of an-Nasaee(2/236), "The hadeeth about pointing has preceded and the majority of
our scholars and others have accepted that,as for rejection of that by some of our
scholars,than that deserves no attention".The sunnah with regards to pointing ,is to move the
forefinger throughout the tashahhud,in accordance with the hadeeth of Wail ibn Hujr(ra) which is reported by Ahmad(4/138), Abu Daawood(no.727), an-Nasaaee(2/236), ad-Daarimee
(1/314-315),I bn ul-Jaarood(no.208) and Ibn Khuzaimah (no.714) with Saheeh isnaad and there
occurs in it,
"...then he closed his fingers and made a ring,then he raised his finger and I saw him moving it
and making duaa with it, then I came in a time and when it was cold and so I saw the people
with cloaks upon them moving their hands beneath their clothes due to the cold".
As for the hadeeth of Abdullah ibn az-Zubair (ra)- where in is mentioned that the Prophet
(sallallaahu `alaihi wasallam) used to point with his finger when he made duaa and not move
it.It is reported by Abu Dawood(no.989), its isnaad is not authentic since it contains
Muhammad ibn 'Ajalah,about whom adh-Dhabee says, "of average memory," The ahadeeth of
the like of him are not acceptable if they contradict anyone who is more reliable than him and
his narration becomes shaadh and therefore Muslim does not report from him except to
endorse something. Even if this hadeeth were established,then it is a denial and the hadeeth of
Waail ibn Hujr is affirming. That which affirms is taken over that which denies, since the one
who affirms something has an increase in knowledge and what he knows is a proof against he
who does not. This sunnah is also from the sayings of Imaam Maalik (ra)-as occurs in the book
ar-Risaalah of Abdullah ibn Abee Zaid al-Qairwanee al-Maalikee (p.27) and the book al-Fiqh
alal madhaahib il-Arbaah (no.98).Imaam Ahmad was asked,Should a man point his finger in
the Prayer? So he said,"Yes strongly." See Masaail ul-Imaam Ahmad,the narration of Ibn Haani
(1/80).
ii) Denying thgat Allaah is above the heavens:

Perhaps the clearest proof that destroys the faslehood of those blind followers is that which
occurs in al-Fiqh ul-Akbar (p.19 of the Egyptian printing) which is famous amongst the
Hanafees and attributed to Abu haneefah: That Abu haneefah was asked about someone who
says, 'I do not know if my lord is in the heavens or the earth?' So he said, 'He has disbelieved
since Allaah ,the Most High says:
The Most Merciful ascended above the throne(Arsh) (Soorah Taaha) (20):5)
And His Arsh is above the heavens."So I said,if he says,'I say he is above the Arsh ,but I do not
know if the Arsh is in the heavens or the earth? he said,"If he denies that He is above the
sky,then he has disbelieved"
Imaam at-Tahawee al-Hanafee,says in his Aqeedah,"That Allaah the Most High is above the
Arsh and whatever is below it, encompassing everything and above it".
Like wise,Ibn Abil 'Izz al-Hanafee says in his Sharh al-Aqeedatut-Tahaawiyyah (p.323 of the
Maktab al-Islaamee printing), commenting upon those later blind followers and the like, "No
notice is to be taken of those who ascribe themselves to the madhab if Abu haneefah, since
groups of Mutazilah and others ascribe themselves to him, who go against him in many of his
beliefs."
This explanation and its like establish that Abu haneefah and his early companions and the
verifiers of the later scholars are with the (rest of the ) Salaf in believing that Allaah is above His
creation and that he is above the heavens.(This belief) is shown clearly by the authentic
ahaadeeth such as the hadeeth of the slave girl and it is stated in the clear aayaahs such as
His,the Glorious and Most High's saying:
"Do you feel secure that He is above the sky,will not cause you to be swalloed up by the
earth when it shakes (as in the earh quake)? (Sooratul Mulk)(67:16)
[7] Saheeh: Reported by Abu Daawood,at-Tirmidhee ,Ahmad,Ibn Maajah and al-Haakim and
others from Abu Hurairah (rta) from the Prophet (sallallaahu `alaihi wasallam) .
It is reported by Abu Daawodd (2/503-504), ad-Daarimee (2/241), Ahmad and al-Haakim
(1/128), who declared it Saheeh and adh-Dhahabee agreed from the hadeeth of Muaawiyaah
ibn Abee Sufyaan (ra) in marfoo' form.
It is reported by Ibn Maajah (2/1322) from Awf ibn Maailik (ra) in marfoo form.

It is declared Saheeh by our shaykh in Silsilatul-Ahaadeeth us-Saheehah (3/480) and declared
Saheeh by a number of the scholars,such as ash-Shatibee in al-Istisaam (2/189-190) and
muhammad ibn al-Wazeer in ar-Rawd-ul-Baasim (2/115) and our Shaykh in SilsilatulAhaadeeth us-Saheehah (no.203 and 204) and Ibn katheer in his tafseer of the sublime Quraan
(1/390) that it was strong and al-Haafidh Ib hajr declares it hasan in Takhreej ul-Kashhaaf (p.63)
saying, "And its isnaad is hasan".
The narration which al-Masoomee (ra) mentioned is reported by at-Tirmidhee (5/25) by way of
Abd ur-Rahmaan ibn Ziyaad al-Ifreeqee, the judge of Africa,who is weak on account of his
memory, as al-Haafidh says in at-Taqreeb. However it has a supporting narration which brings
it to the level of Hasan, which is reported by al-'Uqailee in ad-Duafaa and at-Tabaranee in asSagheer (no.150) by way of Abdullah ibn Sufyaan al-Madanee, from Yahya ibn Saeed alAnsaree from Anas (ra) in marfoo form. Therefore al-Haafidh al-Iraqee indicates Hasan in alMughnee an Hamlil-Asfaar (3/199) and it is declared Hasan by our Shaykh al-Albanee (ha) in
Saheeh ul-Jaami(5/80).

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