Islamic ruling on the issue of imitating the kuffaar in their customs and dealings?

What is the Islamic ruling on the issue of imitating the kuffaar in their customs and dealings? What are the guidelines concerning that in Islamic sharee’ah? Is every imitation of the actions of the kuffaar regarded as a haraam kind of imitation – knowing that there are many things that the kaafirs do that are not haraam and are not condemned by sharee’ah, where the one who does them does not do them merely to imitate the kuffaar, but because he thinks those things are good, as Ibn Mas’ood (may Allaah be pleased with him) said: “What the Muslims think is good is good before Allaah”?
Please advise us, may Allaah honour you, and please give me a detailed answer and explain to me the guidelines on this matter.

Praise be to Allaah.

Firstly:

The Muslims have no need to imitate any of the other nations in matters of religious rituals and acts of worship, for Allaah has perfected His religion and completed His Favour, and chosen for us Islam as our religion, as He says (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa'idah 5:3]

Islam forbids the Muslims to imitate the kuffaar, especially the Jews and Christians, but this prohibition does not apply to all their affairs, rather it applies to matters of their religion and things that are unique to them, by which they are known.

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “You will certainly follow the ways of those who came before you hand span by hand span, cubit by cubit, to the extent that if they entered the hole of a lizard, you will enter it too.” We said: “O Messenger of Allaah, (do you mean) the Jews and the Christians?” He said: “Who else?” Narrated by al-Bukhaari, 1397; Muslim, 4822.

This hadeeth indicates that it is haraam to imitate the Jews and the Christians, and that those who follow them and tread the same path as them are criticized. Islam has reinforced this prohibition, by describing those who imitate the kuffaar as being of them.

It was narrated that ‘Abd-Allaah ibn ‘Umar said: The Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 3512; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2691.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

This at the very least indicates that it is haraam to imitate them, although the apparent meaning is that the one who imitates them is a kaafir.

Iqtida’ al-Siraat al-Mustaqeem, 237.

The one who imitates the kuffaar feels that inferior and defeated, so he hastens to make up for his feelings of inadequacy by imitating those whom he admires. If these people were to ponder the greatness of Islamic sharee’ah and understand how corrupt is that civilization they are running after, they would realize that they are doing wrong and that they have forsaken something that is perfect and true for something that is imperfect and corrupt.

Secondly:

The types of imitation which are forbidden to us are many.

Shaykh Saalih al-Fawzaan said:

The things in which the kuffaar are imitated include acts of worship, such as imitating them in matters of shirk, such as building (structures) over graves, building shrines and exaggerating about them. The Prophet (peace and blessings of Allaah be upon him) said: “May the curse of Allaah be upon the Jews and the Christians, for they took the graves of their Prophets as places of worship.” Al-Bukhaari, 425; Muslim, 531. And he told us that when a righteous man among them died, they would build a place of worship over his grave, and install images therein, and that they were the most evil of mankind. Al-Bukhaari, 417; Muslim, 528. Nowadays there are instances of major shirk because of exaggeration concerning graves, as is well known to scholars and ordinary folk alike. The cause of that is imitation of the Jews and Christians.

Another example is their imitation of the festivals of shirk and bid’ah, such as birthday celebrations, whether it is the birthday of the Prophet (peace and blessings of Allaah be upon him) or the birthdays of presidents and kings. Or these festivals of bid’ah and shirk may be named after days or weeks, such as a country’s national day or independence day, or Mother’s Day, or hygiene week, and other days or weeks that are celebrated. All of these have come to the Muslims from the kuffaar, for Islam has only two festivals: Eid al-Fitr and Eid al-Adha. Anything else is bid’ah and an imitation of the kuffaar.

From a khutbah entitled al-Hathth ‘ala Mukhaalafat al-Kuffaar (Exhortation to be distinct from the kuffaar)

In the answer to question no. 47060 we have stated that it is forbidden to imitate the kuffaar in the clothing that is unique to them and in the customs that are unique to them, such as imitating them by shaving the beard.

Thirdly:

The prohibition on imitating the kuffaar applies to their acts of worship and the customs that are unique to them and by which they are distinguished, not the things that they do and invent from which we may benefit. There is no sin on the Muslims if they share in that, rather the Muslims should be in the forefront of such things.

Shaykh Ibn ‘Uthaymeen said:

With regard to the phrase “imitation of the kuffaar”, that does not mean that we should not use anything that they have manufactured. No one says such a thing. At the time of the Prophet (peace and blessings of Allaah be upon him) and afterwards the people used to wear clothes made by the kuffaar and use vessels made by them.

Imitation of the kuffaar means imitating their clothing and appearance, and the customs that are unique to them. It does not mean that we should not ride what they ride or wear what they wear. But if they ride in a specific way that is unique to them, then we should not ride in that way. If they tailor their clothes in a certain fashion that is unique to them, we should not do likewise. But if we have cars that are similar to theirs and fabric that is similar to theirs, there is nothing wrong with that.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12, question 177.

And he said:

The definition of imitating is when the imitator does something that is unique to those whom he is imitating. Imitation of the kuffaar refers to when a Muslim does something that is one of their unique characteristics. With regard to that which has become widespread among the Muslims and is no longer something by which the kuffaar are distinguished, then this is not imitation of the kuffaar, and it is not haraam because it is an imitation, unless it is haraam for some other reason. What we have said is what is indicated by the meaning of the word tashabbuh (imitation).

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12, question 198.

In the answer to question no. 21694 you will find a detailed discussion of the ruling on imitating the kuffaar. See question no. 43160 for further details.

Fourthly:

There are both beneficial things and harmful things in non-Muslim civilization. We should not ignore the good things and take the harmful things. This attitude was summed up by Shaykh al-Shanqeeti (may Allaah have mercy on him) who said:

Our attitude towards western civilization may be one of four things, and there is no fifth:

1- Ignoring this civilization, good points and bad alike.

2- Adopting it in whole, good points and bad.

3- Adopting the bad things and not the good.

4- Adopting the good things and not the bad.

The first three are undoubtedly wrong and only one of them is undoubtedly good, which is the last one.

Adwa’ al-Bayaan, 4/382.

Fifthly:

With regard to the words of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), “What the Muslims think is good is good before Allaah”, this does not refer to things that go against sharee’ah but which may be deemed good on the basis of rational thinking. Imam al-Shaafa’i (may Allaah have mercy on him) said: “Whoever thinks something is good issuing a ruling.” It does not refer to when one person thinks a thing is good but the majority of people do not. Rather this phrase may be interpreted in one of two ways, both of which are sound:

1 – That what is meant is traditions and customs that do not go against sharee’ah

2 – That what is meant is the proof of scholarly consensus, for the Muslims are unanimously agreed that thinking a thing is good is consensus which counts as evidence. So this thing must be good before Allaah as well. This is what is indicated by the words, “What the Muslims think is good.”

See al-Mabsoot by al-Sarkhasi, 12/138’ al-Faroosiyyah by Ibn al-Qayyim, p. 298.

These interpretations mentioned above are applicable if we take the words of Ibn Mas’ood (may Allaah be pleased with him) as applying to all the Muslims in general. But from the context it seems that he is referring to the companions of the Prophet (peace and blessings of Allaah be upon him) only, and not others. What Ibn Mas’ood said was: “Allaah looked into the hearts of His slaves and found that the heart of Muhammad (peace and blessings of Allaah be upon him) was the best of all His slaves’ hearts. So He chose him for Himself and sent him with His Message. Then He looked into the hearts of all His slaves after the heart of Muhammad (peace and blessings of Allaah be upon him) and He found that the hearts of his companions were the best of all His slaves’ hearts, so He made them the helpers of His Prophet, fighting for the sake of his religion. So what the Muslims think is good is good before Allaah and whatever the Muslims think is bad is bad before Allaah.”

Narrated by Ahmad, 3418; classed as saheeh by Shaykh al-Albaani in Takhreej al-Tahhaawiyyah, 530.

Whatever the case, it is not correct to quote the words of Ibn Mas’ood (may Allaah be pleased with him) as evidence for thinking as good that which is forbidden in Islam, such as imitating the mushrikeen.

And Allaah knows best.

Islam Q&A

A fabricated hadeeth about the reward for charity given on behalf of the deceased being presented to him on a platter of light

How sound is this hadeeth: “If you offer supplication for the deceased, the angel will enter upon him with a platter of light and will say: ‘This is a gift to you from your brother or relative So and and so,’ and he will rejoice thereat”?.

Praise be to Allaah.


This hadeeth is fabricated. It was narrated by at-Tabaraani in al-Mu‘jam al-Awsat (6504): Muhammad ibn Dawood ibn Aslam as-Sadafi told us, ‘Ubaydullah ibn ‘Abdillah al-Munkadiri told us, Muhammad ibn Ismaa‘eel ibn Abi Fudayk said: I heard Abu Muhammad ash-Shaami narrate that he heard Abu Hurayrah say that he heard Anas ibn Maalik say: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There is no household of whom one person dies and they give charity on his behalf after his death, but Jibreel (peace be upon him) will present it to him on a platter of light. He will stand at the edge of the grave and say: ‘O occupant of the deep grave, this is a gift given to you by your family, so accept it.’ Then he will enter upon him, and he will rejoice thereat and be of good cheer, and his neighbours who were not given anything will be sad.”

At-Tabaraani said after quoting it: This hadeeth was not narrated from Anas except via this isnaad, which was narrated only by Ibn Abi Fudayk.

Al-Haythami (may Allah have mercy on him) said:

It was narrated by at-Tabaraani in al-Awsat; its isnaad includes Abu Muhammad ash-Shaami, of whom al-Azdi said: He is a liar.

End quote from Majma‘ az-Zawaa’id, 3/139

Shaykh al-Albaani (may Allah have mercy on him) mentioned it in as-Silsilah ad-Da‘eefah (486) and said: It is fabricated … The problem with this hadeeth is that it is narrated by Abu Muhammad ash-Shaami. Adh-Dhahabi said: He narrated odd hadeeths from some of the Taabi‘een. Al-Azdi said: He is a liar.

This is how it appears in al-Lisaan; it is as if what they meant by munkar hadeeth was this report. End quote.

So it is not permissible to attribute these words to the Prophet (blessings and peace of Allah be upon him) or to narrate it from him except for the purpose of explaining its status and to warn against narrating it, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever narrates a hadeeth from me thinking that it is a lie is one of the liars.” Narrated by Muslim in the Introduction to his Saheeh (1/7).

An-Nawawi (may Allah have mercy on him) said:

This hadeeth contains a stern warning against lying and indicates that whoever thinks it most likely that what he is narrating is false but still narrates it is a liar. How can he not be a liar when he is telling you of something that did not happen? End quote.

In the same chapter there is another hadeeth which says: “The dead person in his grave is like the drowning person who calls for help, hoping for a supplication to reach him from his father or mother or brother or friend, and when it reaches him it will be dearer to him than this world and everything in it. Allah will cause to reach the inhabitants of the graves gifts like mountains as a result of the supplication of the inhabitant of houses (i.e., the living). And the gift of the living to the dead is prayers for forgiveness.”

This was quoted by Shaykh al-Albaani in as-Silsilah ad-Da‘eefah (799). He said: (It is) munkar jiddan (very odd). End quote.

With regard to the hadeeth which says: “When you offer supplication for the dead, the angel enters upon him with a platter of light…”, we could not find any such report from the Prophet (blessings and peace of Allah be upon him) whether this version or the first version. So it is not permissible to attribute that to the Prophet (blessings and peace of Allah be upon him) just as it is not permissible to quote it, even if it is not attributed to the Prophet (blessings and peace of Allah be upon him), because the matter of al-barzakh is one of the matters of the unseen, and it is not permissible to indulge in talking about it without knowledge.

And Allah knows best.

Source: Islam Q&A

Hindus argument for Idol worship!!

Question
The hindu pundits and scholars agree that the vedas and other hindu religious scriptures prohibit idol worship, but initially because the mind may not be matured, an idol is required for concentration while worshipping. After the mind reaches higher consciousness, the idol is not required for concentration.
Answer
1. Muslims have reached the higher level of consciousness
muslims have reached the higher level of consciousness. If an idol is required for concentration only in the initial stages and not later on when the mind reaches higher consciousness then i would like to say the muslims have already reached the state of higher consciousness because when we worship allah (swt) we do not require any idol or statue.

2. Child asks why does it thunder?
When i was discussing with a swami in irf. He said that when our child asks us, "why does the sky thunder?", we reply that "aaee ma chakki pees rahi hai", the grandmother is grinding flour in the heaven; because he is too young to understand. Similarly in the initial stages people require an idol for concentration.

In islam we don't believe in telling a lie, even if it's a white lie. I will never give such a wrong answer to my child because later on when he goes to school and learns that the thundering sound after lightning is due to the expansion of rapidly heated air, he will either think that the teacher is lying or later on when he understands the fact he will conclude that the father is a liar. If you feel that the child may not understand certain difficult things you should simplify the answer rather than give a wrong fictitious reply. If you, yourself do not know the answer, you should have the guts to be truthful and say 'i don't know'. But many children nowadays will not be satisfied with this answer. If this answer was given to my son, he would say "abba (father), why don't you know?' this will compel you to do your homework and thus educate yourself as well as your child.

3. Those in standard one require idol for concentration -

(2 + 2 = 4 will remain same in standard one and ten) some pundits while trying to convince me regarding idol worship said that in standard one the student is initially taught to worship god by concentrating with the help of an idol but later on when he graduates he no longer requires the idol to concentrate while worshipping the god.

A very important fact to be noted is that only if the fundamentals of any particular subject is strong, then only will he be able to excel in future for e.g. A teacher of mathematics in standard one teaches the students that 2 + 2 = 4 irrespective whether the student passes school or does graduation or does a ph. D. In mathematics, the basics of 2 + 2 = 4 will yet remain the same, it will not change to 5 or 6. In higher standards the student, besides addition may learn about algebra, trigonometry, logarithm, etc. But the fundamental of addition will yet remain the same. If the teacher in standard one itself teaches the fundamentals wrong, how can you expect the student to excel in future?It is the fundamental principal of the vedas regarding the concept of god that he has got no image, so how can the scholars even after knowing this fact keep silent at the wrong practice being done by people.

Will you tell your son who is in standard one that 2 plus 2 is not equal to 4 but 5 or 6 and only confirm the truth after he passes school? Never. In fact if he makes a mistake you will correct him and say it is 4 and not wait till he graduates; and if you don't correct him initially you will ruin his future.

Concept of God in Hinduism

Why do Muslims slaughter the animal in a ruthless manner by torturing it and slowly and painfully killing it?

Question:
Why do Muslims slaughter the animal in a ruthless manner by torturing it and slowly and painfully killing it?

Answer:
The Islamic method of slaughtering animals, known as Zabiha has been the object of much criticism from a large number of people.

Before I reply to the question, let me relate an incidence about a discussion between a Sikh and a Muslim regarding animal slaughter.

Once a Sikh asked a Muslim, “Why do you slaughter the animal painfully by cutting the throat instead of the way we do with one stroke i.e. jhatka?” The Muslim replied “We are brave and courageous and attack from the front. We are mard ka baccha (macho men), you are cowards and attack from behind”.

Jokes apart, one may consider the following points, which prove that the Zabiha method is not only humane but also scientifically the best:

1. Islamic method of slaughtering animal

Zakkaytum is a verb derived from the root word Zakaah (to purify). Its infinitive is Tazkiyah which means purification. The Islamic mode of slaughtering an animal requires the following conditions to be met:

a. Animal should be slaughtered with a sharp object (knife)

The animal has to be slaughtered with a sharp object (knife) and in a fast way so that the pain of slaughter is minimised.

b. Cut wind pipe, throat and vessels of neck

Zabiha is an Arabic word which means ‘slaughtered’. The ‘slaughtering’ is to be done by cutting the throat, windpipe and the blood vessels in the neck causing the animal’s death without cutting the spinal cord.

c. Blood should be drained

The blood has to be drained completely before the head is removed. The purpose is to drain out most of the blood which would serve as a good culture medium for micro-organisms. The spinal cord must not be cut because the nerve fibres to the heart could be damaged during the process causing cardiac arrest, stagnating the blood in the blood vessels.

2. Blood is a good medium for germs and bacteria
Blood is a good media of germs, bacteria, toxins, etc. Therefore the Muslim way of slaughtering is more hygienic as most of the blood containing germs, bacteria, toxins, etc. that are the cause of several diseases is eliminated.

3. Meat remains fresh for a longer time
Meat slaughtered by Islamic way remains fresh for a longer time due to deficiency of blood in the meat as compared to other methods of slaughtering.

4. Animal does not feel pain
The swift cutting of vessels of the neck disconnects the flow of blood to the nerve of the brain responsible for pain. Thus the animal does not feel pain. While dying, the animal struggles, writhes, shakes and kicks, not due to pain, but due to the contraction and relaxation of the muscles deficient in blood and due to the flow of blood out of the body.

Why Muslims celebrate Christian holidays??

Let's read the story of George Mathew, who celebrates Adha Eid

George is an American man who is over 50 years old. He lives in Washington with his wife, his son & his daughter.

When Dhul Hijja was coming near, George started to catch the news to know when Dhul Hijja will start exactly. He watched the TV, his wife listened to the radio & his son surfed the internet and checked some Islamic sites.

When they knew when Dhul Hijja would start, they prepared themselves for Adha Eid which is on the 10th of Dhul Hijja.

On the second day, they went & bought a sheep (according to Islamic rulings) to slaughter it on the first day of Eid.

They took the sheep in their car, and on the way, the little girl was expressing her joy of having Eid. She was happy that she'll wear her new dress & go with her peers to play. She wished that all days are Eid.

When they got home, the wife told George: "I've read that we should cut the sheep into three parts (according to Sunnah of the Prophet Mohammad - Peace & Blessings be Upon Him). We should give the first part to the poor, second part to our neighbors (Elizabeth, David & Mark) and the third is ours."

When the day of Eid came, they were confused where the Qiblah is exactly. They assumed that it's in a certain direction towards Ka'aba. He hold the knife, put the sheep towards the Qiblah & slaughtered it. The wife hurried to cut the sheep into three parts as agreed.

Suddenly, George remembered & shouted: "We're late for church! Today is Sunday, and we'll miss the Sunday Mass!"

George was a committed Christian. He always made sure to take his wife and kids with him.



Ahmad finished his story about George.
A guy from the audience exclaimed: "You confused us! Is George a Muslim or a Christian?!"

Ahmad replied: "George is a Christian who believes in three Gods. He doesn't believe in Prophet Mohammad (Peace & Blessings be Upon Him) as being the last & final messenger".

A voice from the crowd said: "Don't lie to us Ahmad! Who could believe that George & his family would do that?! How could a Christian do Muslims' rituals?? A Christian wouldn't wait for Dhul Hijja, buy a sheep to slaughter.. blah blah...."

Ahmad smiled sarcastically & said: "My beloved brothers, why do you find it so hard to believe my story? Why can't you believe that such a Christian family exists?"

Isn't there in our Muslim community..
 Like: Abdullah, Mohammad, Khaled, Khadija or Fatima who celebrates Christian or Jewish Holidays?

Don't we celebrate New Year, Christmas, Valentine's, Halloween, Easter.. blah blah.. ??

George is a Christian who celebrates our Eid!
Why can't believe that?
Why are refusing George's acts?
Why don't we refuse our acts?



Finally, Ahmad said:
I've lived in the U.S. for more than ten years now.
I swear by Allah, I never saw a Christian or a Jew who celebrates any of our Eids.
I've never heard of anyone who asked about them either.
Even when I invited them for a Eid Fitr celebration in my apartment, no one attended when they knew it's Muslim's Eid.
I've that in the West, and when I returned back to my Muslim country, I find Muslims celebrating Christian & Jewish holidays.


 Please think!!!!


There is no power and no might except by Allah.
لا حولَ ولا قوَّة إلاَّ بالله

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Why Showing Body is considered as liberation

These questions always wrangle in my mind:

Why does always woman have to show-off her body to the world?

Why do oppressive men always want to see her body and fool her by saying it's her right to show her body to these men?

Why does this innocent creation of God (woman) not understand that she has been enjoyed by oppressive men in the pretext of "women liberation"?

Why cannot oppressive men accept women covered up completely in modest dress?

Why do oppressive men always force women to exhibit her body and make fun of those women who do not endorse their views of showing body?

P.S: Showing body does not mean complete nakedness, but it also means wearing skimpy and tight clothes.

What The Bible and Quran Say About ☛ The Prophets ☚pbut)

 ✦ Prophet Moses and Aaron (pbut)✦

 ❖Bible says:

 In Deuteronomy 32:48-51 ►
48 On that same day the LORD told Moses,
49 "Go up into the Abarim Range to Mount Nebo in Moab, across from Jericho, and view Canaan, the land I am giving the Israelites as their own possession.
50 There on the mountain that you have climbed you will die and be gathered to your people, just as your brother Aaron died on Mount Hor and was gathered to his people.
51 ☛ This is because both of you broke faith with me in the presence of the Israelites at the waters of Meribah Kadesh in the Desert of Zin and because you did not uphold my holiness among the Israelites.

 In Exodus 32:3-4 ►
3 So all the people took off their earrings and brought them to Aaron.
4 ☛ He took what they handed him and made it into an idol cast in the shape of a calf, fashioning it with a tool. Then they said, "These are your gods, [a] O Israel, who brought you up out of Egypt."

 ❖Quran says:

 Surah 19:51-53 ►
And mention in the Book MOSES; he was devoted, and he was a Messenger, a Prophet. We called to him from the right side Of the Mount, and We brought him near in communion. And ☛ We gave him his brother Aaron, of Our mercy, a Prophet.

 In Surah 33:69 ►
O ye who believe! Be not as those who slandered Moses, but Allah proved his innocence of that which they alleged, and he was well esteemed in Allah's sight.

 In Surah 20:90-91 ►
And certainly Haroun had said to them before: O my people! you are only tried by it, and ☛ surely your Lord is the Beneficent God, therefore follow me and obey my order. They said: We will by no means cease to keep to its worship until Musa returns to us.

 ✦ Prophet Lot ✦

 ❖Bible says:

In Genesis 19:33-36 ►
33 ☛ That night they got their father to drink wine, and the older daughter went in and lay with him. He was not aware of it when she lay down or when she got up.

► 34 The next day the older daughter said to the younger, "Last night I lay with my father. Let's get him to drink wine again tonight, and you go in and lie with him so we can preserve our family line through our father."
35 ☛ So they got their father to drink wine that night also, and the younger daughter went and lay with him. Again he was not aware of it when she lay down or when she got up.

► 36 ☛ So both of Lot's daughters became pregnant by their father.

 ❖Quran says:

In Surah 6:86 ►
And Isma'il and Elisha, and Jonas, and Lot: and to all ☛ We gave favour above the nations:

 In Surah 21:74,75 ►
And (as for) Lut, We gave him wisdom and knowledge, and We delivered him from the town which wrought abominations; surely they were an evil people, transgressors; And We took him into Our mercy; ☛ surely he was of the good.

 ✦ Prophet Solomon ✦

❖ Bible says:

 In 1 Kings 11:4-7 ►
4 As Solomon grew old, his wives turned his heart after other gods, and his heart was not fully devoted to the LORD his God, as the heart of David his father had been.
5 He followed Ashtoreth the goddess of the Sidonians, and Molech [a] the detestable god of the Ammonites.
6 So Solomon did evil in the eyes of the LORD; he did not follow the LORD completely, as David his father had done.

► 7 On a hill east of Jerusalem, Solomon built a high place for Chemosh the detestable god of Moab, and for Molech the detestable god of the Ammonites.

 ❖ Quran says:

In Surah 2:102 ►
And follow that which the devils falsely related against the kingdom of Solomon. ☛ Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.

 In Surah 38:30 ►
And We bestowed on David, SOLOMON. How excellent a slave! Lo! he was ever turning in repentance (toward Allah).

 In Surah 27:15 ►
And We verily gave knowledge unto David and SOLOMON, and they said: Praise be to Allah, Who hath preferred us above many of His believing slaves!

 ✦ Prophet Jacob ✦

❖ Bible says:

In Genesis 27:36 ►
36 Esau said, "Isn't he rightly named Jacob [a] - He has deceived me these two times: He took my birthright, and now he's taken my blessing!" Then he asked, "Haven't you reserved any blessing for me?"

 Hosea 12:2-4 ►
2 The LORD has a charge to bring against Judah; ☛ he will punish Jacob [a] according to his ways and repay him according to his deeds.
3 In the womb he grasped his brother's heel; ☛ as a man he struggled with God.
4 He struggled with the angel and overcame him; he wept and begged for his favor.

 He found him at Bethel and talked with him there-

 ❖ Quran says:

In Surah 21:72,73 ►
And We bestowed upon him Isaac, and Jacob as a grandson.☛ Each of them We made righteous.

 In Surah 38:45-47 ►
And make mention of Our bondmen, Abraham, Isaac and Jacob, men of parts and vision. Lo! We purified them with a pure thought, remembrance of the Home (of the Hereafter).Lo! in Our sight they are verily of the elect, the excellent.

 ✦ Prophet David (pbuh)✦

 ❖Bible says:
In 2 Samuel 11:2-26 ►
2 One evening David got up from his bed and walked around on the roof of the palace. From the roof he saw a woman bathing. The woman was very beautiful, 3 and David sent someone to find out about her. The man said, "Isn't this Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite?" 4 Then David sent messengers to get her. She came to him, and ☛ he slept with her. (She had purified herself from her uncleanness.) Then she went back home. 5 The woman conceived and sent word to David, saying, "I am pregnant.".....

 ► 14 In the morning David wrote a letter to Joab and sent it with Uriah. 15 In it he wrote, "Put Uriah in the front line where the fighting is fiercest. Then withdraw from him so he will be struck down and die."...

 ►26 When Uriah's wife heard that her husband was dead, she mourned for him.

 ❖Quran says:

In Surah 27:15 ► And We verily gave knowledge unto David and Solomon, and they said: Praise be to Allah, Who hath preferred us above many of His believing slaves!

 In Surah 38:17 ► Bear with what they say, and remember Our bondman David, lord of might, Lo! he was ever turning in repentance (toward Allah).

 In Surah 38:20 ►We made his kingdom strong and gave him wisdom and decisive speech.

 In Surah 38:25 ► So We forgave him that; and lo! he had access to Our presence and a happy journey's end.

 ✦ Prophet Noah ✦

 ❖ Bible says:

 In Genesis 9:20-25 ► 20 Noah, a man of the soil, proceeded [a] to plant a vineyard.
21 ☛ When he drank some of its wine, he became drunk and lay uncovered inside his tent.
22 Ham, the father of Canaan, saw his father's nakedness and told his two brothers outside.
23 But Shem and Japheth took a garment and laid it across their shoulders; then they walked in backward and covered their father's nakedness. Their faces were turned the other way so that they would not see their father's nakedness.
24 When Noah awoke from his wine and found out what his youngest son had done to him,
25 he said, "Cursed be Canaan! The lowest of slaves will he be to his brothers."

 ❖ Quran says:

In Surah 3:33 ► Lo! Allah preferred Adam and Noah and the Family of Abraham and the Family of 'Imran above (all His) creatures.

 In Surah 17:3 ►They were) the seed of those whom We carried (in the ship) along with Noah. Lo! he was a grateful slave.

 ✦ Prophet Job ✦

 ❖ Bible says:

In Job 3:1 ► After this, Job opened his mouth and cursed the day of his birth.

In Job 10:2-3 ► I will say to God: Do not condemn me, but tell me what charges you have against me.
3 Does it please you to oppress me, to spurn the work of your hands, while you smile on the schemes of the wicked?

 In Job 19:6-7 ► then know that God has wronged me and drawn his net around me. "Though I cry, 'I've been wronged!' I get no response; though I call for help, there is no justice.

 In Job 24:1 ►"Why does the Almighty not set times for judgment? Why must those who know him look in vain for such days?

 In Job 31:6 "let God weigh me in honest scales and he will know that I am blameless-

 In Job 34:9 For he says, 'It profits a man nothing when he tries to please God.'

 ❖ Quran says:
In Surah 38:41

► And make mention (O Muhammad) of Our bondman Job, when he cried unto his Lord (saying): ☛ Lo! the devil doth afflict me with distress and torment. (And it was said unto him): Strike the ground with thy foot. This (spring) is a cool bath and a refreshing drink.And We bestowed on him (again) his household and therewith the like thereof, a mercy from Us, and a memorial for men of understanding.And (it was said unto him): Take in thine hand a branch and smite therewith, and break not thine oath. Lo! We found him steadfast, how excellent a slave! Lo! he was ever turning in repentance (to his Lord).

 Christians believe that their Prophets committed all of these disgusting acts, yet they try to attack the moral character of Prophet Muhammad (peace be upon him) by lying.



Taken From FB Group
Awake Christians

The Sayings of the Four Imams on blind-following (Taqlid)

The Sayings of the Four Imams on blind-following (Taqlid)

we should follow the madhab of rasoolullah (saaw)...and not blindly follow a party,group or maslak.... all of the great imams agreed on this issue....we should follow wat has the strongest proof from quran and sunnah....thus ,,wen imam shafi said "tat touching a women breaks wudhu"..... he gave a ruling based on the ahadith and knowledge he had....not that he made a mistake delibrately...

Imam abu hanifa gave a ruling that touching does not break wudhu.. he has a strongr daleel..stronger ahadees to support him.....so we follow his fatwah.....

 similarly whichever imam has a stronger daleel we foolow tat.... in that way we become hanafis ,shafis in reality..bcoz this is wat the imams taught.... differnce of opinion is there but there is no blind folowing ....whosoever is nearby to the statement of rasoolullah saw ..... tat is the real following and teaching of the noble imams....

there is notjing like "no my imam said ths and i wont follow anything else"... even wen it becomes evident that the other person has a stronger evidence.... tat leads to sectarianism...unfortunately that is wat divides us today...in the name of different groups and madhabs.....all of the imams had one MADHAB...THE MADHAB OF RASOOLULLAH (SAW)....

lets read the statements of the noble imams ans see for ourselves were we stand and were we got to be....the point is STOP SPLITTING THE MUSIM UMMAH....plz share this note wereever u can

The Sayings of the Four Imams on Taqlid

Source: The Prophet's Prayer Described

Author:Imam al-Albani

 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 (rahimahullaa)
 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]





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 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 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







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.


21-Ar.: 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