Taqleed following blindly

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Taqleed:Taqleed:Taqleed:Taqleed: Following the deen, blindfolded

by Raja Zia ul Haq I begin with the name of Allah, the Beneficent, the

Merciful. All praise is due to Allah, the Lord of the

Worlds. Peace and blessings be on the Messenger

of Allah (ملسو هيلع هللا ىلص) and on his family and his righteous

companions (may Allah be pleased with them).

The following is a humble attempt to explain six

foundational principles of our beautiful deen of Islam

and the responsibility of a student of knowledge in

understanding them.

1. ROLE OF SUNNAH

The deen of Allah is best understood from principles derived from the Qur’an and

authentic Sunnah.

Thus it is essential for us that as and when we get the knowledge of (1) the book of Allah

and (2) the authentic sunnah of the Messenger of Allah (ملسو هيلع هللا ىلص), we should follow that, and

leave all else aside. For that is the principle at the very core of our shahadah of: La’illaha

il’Allah Muhammadur rasool’Allah اله إ� هللا محمدا رسول هللا �

“And whatever the Messenger gives you, take it, and whatever he forbids you, leave it.

And fear Allah: truly Allah is severe in punishment.”

[Surah Al-Hashr 59:7]

“It is not fitting for a Believer, man or woman, when a matter has been decided by Allah

and His Messenger to have any option about their decision…”

[Surah Al-Ahzab 33:36]

“Say (O Muhammad, to mankind): ‘If you (really) love Allah, then follow me (i.e. the

way of Prophet Muhammad ملسو هيلع هللا ىلص). Allah will love you and forgive you your sins. And

Allah is Oft-Forgiving, Most Merciful.’”

[Surah Aal-e-Imran 3:31]

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad ملسو هيلع هللا ىلص)

judge in all disputes between them, and find in themselves no resistance against your

decisions, and accept (them) with full submission.”

[Surah An-Nisa 4:65]

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2. MESSAGE VS. CARRIER

We have to differentiate between the message (Qur’an & Sunnah) and the carrier

(scholars/ muhadditheen/ mufassarreen). This is similar to the scientific statement of the

law vs. the one who stated the law.

The Law is complete and perfect. No one can claim perfect understanding of it, thus if the

experts differ, they MUST take it back to the source and find the best possible opinion,

Without sticking to the view of only one of the experts.

“O you who believe! Obey Allah and obey the Messenger (Muhammad ملسو هيلع هللا ىلص), and those

of you (Muslims) who are in authority. (And) if you differ in anything amongst

yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last

Day. That is better and more suitable for final determination.”

[An-Nisa 4:59]

An example that I have heard people quoting in opposition to the above ayah and in their

attempt to defend the following only one particular school of thought e.g. Hanafism is

that of a Hospital and its specialist doctors. The questioner would ask: if your son was ill,

would you take him to an expert doctor or a student doctor who studies under several

doctors?

Let us consider the above example. It’s a great example, let me explain why. Say if you

picked ONE specialist “Senior Specialist (1)” as the one to whom you always go for check-

ups/medication/surgeries etc. Now you also know that, for example, there are three other

specialist at the Hospital. These four are now the most famous specialist and there are

plenty of other specialists also but they might not be as famous or well-known.

Note here that the four specialist doctors are being compared to the four imams; Imam

Abu Haneefah, Imam Shaafai’i, Imam Maalik and Imam Ahmed ibn Hanbal.

Now imagine this. If you had to go in for surgery and your Dr. “Senior Specialist (1)” was

recommending a certain procedure – all other specialists disagreed with his opinion;

would you still go ahead with the surgery? Knowing fully well that the other specialists are

also taking knowledge from the same central source.

In the same way, we have the four imams who have often had differences of opinion due

to several reasons, namely:

• Not having ALL the authentic ahadith available during their times

• Relying on fabricated ahadith (by mistake) or weak ahadith when authentic had not

reached them

• Difference in classification of hadith narrators as dependable/trustworthy or not, and

so on

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Figure 1. Total Knowledge vs. The Specialists

Today when all the ahadith books have been compiled and collected, with the vast

majority categorized in very clear classification of ahadith such as: sahih, hasan, da’eef,

mau’du etc. – now if an expert relies purely (and blindly) on the opinion of only one of the

imams, rejecting all other sound and more correct opinions, that would be fatal and

dishonest on his part.

Notice that I said “if an expert relies” instead of saying “if a common man relies”

(explained in detail at the end, in the summary section). The expert has the breadth of

knowledge of fiqh & usool ul fiqh, ahadith & classification of ahadith; it is these scholars of

today who have to be honest in letting the general public know what the most correct

opinions are, even share the views of the great imams and let the public know that blind

following of anyone except Allah & His Messenger (ملسو هيلع هللا ىلص) is not allowed.

“And follow not that of which you have no knowledge. Verily! The hearing, and the

sight, and the heart, of each of those one will be questioned (by Allah).”

[Al-Isra 17:36]

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3. EXAMPLE OF IMAM ABU HANEEFAH (rahimahullah)

All the scholars were unanimous in taking from the source (Qur’an and authentic Sunnah)

and attaching to the message and not the person who may have propagated it.

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 imams

which contradict it:

(a) "When a hadeeth is found to be saheeh, then that is my madhhab."[1]

(b) "It is not permitted[2]

for anyone to accept our views if they do not know from where

we got them."[3]

In one narration, "It is prohibited[4]

for someone who does not know my evidence to give

verdicts[5]

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 yet another narration, he said to his student, "Woe to you, O Ya'qub![6]

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."[7]

(c) "When I say something contradicting the Book of Allah the Exalted or what is

narrated from the Messenger (ملسو هيلع هللا ىلص), then ignore my saying."[8]

4. ISLAM IS PERFECT, MAN IS NOT

The deen is infallible (as a whole) but personalities are not (as a whole) with the exception

of Messengers.

This is similar to one particular law where a scientist may be correct vs. dozens of other

theorems where the same scientist is incorrect. The established law is always correct but

the scientist who stated the law may be incorrect - in other areas. Therefore, the truth is

to be followed wherever it is found not the expert behind the truth.

Just because Newton stated the law of gravity, does not mean that he is to be followed in

all of his opinions in physics, despite the fact that he was a leading expert in his field.

History tells us that many scientists disagreed with him on several accounts and many of

his other theories were proved wrong by other scientists. Would it be wise to follow

Newton blindly in all affairs of science and build the entire infrastructure of modern

science on that premise?

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5. QUR’AN GUIDES & EVEN MISGUIDES MANY

Many of the divisions and splitting into sects occurred because of the Qur’an itself exactly

according to Allah's plan.

“It is He Who has sent down to you (Muhammad ملسو هيلع هللا ىلص) the Book (this Qur'an). In it are

Verses that are entirely clear, they are the foundations of the Book (the Ahkaam,

Faraa'iz and Hudud); and others not entirely clear. So as for those in whose hearts there

is a deviation (from the truth) they follow that which is not entirely clear thereof,

seeking Al-Fitnah (trials), and seeking for its hidden meanings, but none knows its

hidden meanings except Allah. And those who are firmly grounded in knowledge say:

"We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And

none receive admonition except men of understanding.”

[Aal-e-Imran 3:7]

In another place the Qur’an states:

“Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more

when it is bigger (or less when it is smaller) than it. And as for those who believe, they

know that it is the Truth from their Lord, but as for those who disbelieve, they say:

"What did Allah intend by this parable?" By it He misleads many, and many He guides

thereby. And He misleads thereby only those who are Al-Fasiqun (the rebellious,

disobedient to Allah).”

[Al-Baqarah 2:26]

6. THE UNDERSTANDING OF THE PROPHET (ملسو هيلع هللا ىلص) & HIS COMPANIONS

These differences and splitting into sects occur when people attach themselves to a

certain school of Understanding or to certain personalities without referring to the

explanation of the Prophet and the Companions. For salvation lies only in sticking to the

Companions methodology and knowledge.

The Messenger of Allah (ملسو هيلع هللا ىلص) said:

"The best of the people are my generation, then those after them, then those after

them." [Sahih Bukhari, Muslim, Abu Dawud, at-Tirmidhi, An-Nasa'i & others.]

The Messenger of Allah (ملسو هيلع هللا ىلص) said:

“I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for

those of you who live after me will see great disagreement. You must then follow my

sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Beware of

newly invented matters, for every newly invented matter is an innovation, and every

innovation is going astray.” [Sunan Abu Dawud, Hadith 4607]

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In the Hadith of the 73 sects, the Prophet (ملسو هيلع هللا ىلص) described which will be the saved sect:

“All of them (the sects) will be in Hell Fire except one.” They (the Companions) said:

“Allah's Messenger, which is that?” Whereupon he said: “It is one to which I and my

companions belong.” [Authentically reported from at-Tirmidhi, Hadith 171]

"And the first to embrace Islam of the Muhajiroon and the Ansar, and also those who

followed them exactly (in Faith). Allah is well-pleased with them as they are well

pleased with Him. He has prepared for them Gardens under which rivers flow, to dwell

therein forever. That is the supreme success."

[At-Tawbah 9:100]

“So if they believe in the like of that which you (the Prophet & his Companions) believe,

then they are rightly guided, but if they turn away, then they are only in opposition. So

Allah will suffice for you against them. And He is the All-Hearer, the All-Knower.”

[Al-Baqarah 2:137]

Neither the Prophet (ملسو هيلع هللا ىلص) nor his companions were following a particular school of

thought such as Hanafism or Shafiism or Malikism. They were solely upon the Qur’an and

sunnah, and that is where salvation lies.

QUESTION: WHO IS ALLOWED TO DO 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. Allah, 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 accredited with

knowledge and piety; and he is known to the people for this."

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said:

"When a Muslim is faced with a problematic situation, he should seek a verdict from one

whom he believes will give him a verdict based upon what Allah 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 Allah’s Messenger (ملسو هيلع هللا ىلص). 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

Allah and His Messenger have ordered; doing what is commanded and keeping away from

that which is forbidden."

Ibn al-Qayyim, rahimahullaah, said about the prohibitted types of

"It is of three types:

Firstly: totally turning away from what

the taqleed 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 esta

that the evidence contradicts the view of the one to whom

Imam Ahmad bin Hanbal, rahimahullaah

"How strange it is that a people who know the chain of narration of a hadeeth (

and its authenticity, yet still they follow the opinion of Sufyaan [ath

though Allah, the Exalted, said:

"Let those beware, who oppose the command of the Messenger, lest some trial (

befalls them, or a painful punishment is inflicted upon them.

Do you know what the fitnah is? The

sayings could cause something of deviation to enter the heart, and thus be destroyed."

SUMMARY

Role of the Scholars

Is it not permissible

(blindly)

followed their imams, up until evidence became clear to them on

the contrary on

do taqlee

Al-Buwayti, al-Muzani, al-Nawawi and Ibn Hajr were followers of Imam al

they were also mujtahids in their own right and differed with their imam when they had

evidence. Similarly Ibn ‘Abd al-

view was held by someone else. The same may be said of the Hanafi imams such as Abu

Yoosuf and Muhammad al-Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn

Muflih and others.

So each individual should fear Allah as much as he is able, and seek knowledge of what

and His Messenger have ordered; doing what is commanded and keeping away from

, said about the prohibitted types of taqleed:

y turning away from what Allah has revealed, but rather being satisfied with

fathers.

of someone when you do not know whether that person is from

those whose saying can be taken.

after the proofs have been established and it becomes apparent

that the evidence contradicts the view of the one to whom taqleed is done."

rahimahullaah, said:

"How strange it is that a people who know the chain of narration of a hadeeth (

icity, yet still they follow the opinion of Sufyaan [ath-Thawree]; even

, the Exalted, said:

Let those beware, who oppose the command of the Messenger, lest some trial (

befalls them, or a painful punishment is inflicted upon them. " [an-Noor 24:63]

is? The fitnah is shirk! Since the rejection of some of his


SUMMARY

Role of the Scholars

not permissible for an Islamic scholar (muhadith) to do taqlee

(blindly). We find that even the students of the great imams


the contrary on different fiqh issues. At that point, they refused

eed and adopted the better opinion.

Nawawi and Ibn Hajr were followers of Imam al-


-Barr was a Maaliki but he differed with Maalik if the correct


Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn

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as much as he is able, and seek knowledge of what

and His Messenger have ordered; doing what is commanded and keeping away from

has revealed, but rather being satisfied with

of someone when you do not know whether that person is from

blished and it becomes apparent

"How strange it is that a people who know the chain of narration of a hadeeth (isnaad)

Thawree]; even

Let those beware, who oppose the command of the Messenger, lest some trial (fitnah)

Noor 24:63]

! Since the rejection of some of his


to do taqleed

ven the students of the great imams


issues. At that point, they refused to

-Shaafa’i, but


was a Maaliki but he differed with Maalik if the correct


Shaybaani, and the Hanbali imams such as Ibn Qudaamah, Ibn

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The fact that a student studied with a madhhab does not mean that he cannot go beyond

it if he finds sound evidence elsewhere; the only one who stubbornly clings to a particular

madhhab (regardless of the evidence) is one who lacking in religious commitment and

intellect, or he is doing that because of partisan attachment to his madhhab.

Role of the lay-person

We can categories lay-persons into two broad categories, namely:

a) Uneducated or illiterate

b) Educated (in the worldly sense)

A first type of lay-person (uneducated/illiterate) who does not have the means to educate

himself, can do taqlid (blindly) to save himself from going astray; by adhering to one of

the four schools of jurisprudence.

The second type, is an educated person (a lay-person, who is not a scholar); he too can do

taqleed up to a certain point but he must not be rigid in this. Instead, he should stick to

the best and most sound opinion which tallies the most with the Qur’an and Sunnah.

Once the truth has become clear to him, he should follow only that.

A point to note here is that seeking “ilm” has been made an obligation on us by the

Prophet (ملسو هيلع هللا ىلص). And there are many verses in the Qur’an which state the same:

“and say: ‘My Lord! Increase me in knowledge’”

[Ta-Ha 20:114]

“Say: ‘Are those who know, equal to those who know not?’ It is only men of

understanding who will remember (i.e. get a lesson from Allah’s Signs and Verses)”

[al-Zumar 39:9]

“And that those who have been given knowledge may know that it (this Qur’an) is the

truth from your Lord, so that they may believe therein, and their hearts may submit to it

with humility”

[al-Hajj 22:54]

This “ilm” is the knowledge of the deen. Therefore, this obligation is even more significant

for the person who has the means to a good education, that he should educate himself in

the deen. Thereby he can question the scholars and ask for the proof (daleel) behind each

ruling and not follow them blindly. He should fear his own accountability that while he

was acquiring knowledge of history, physics and English literature… why did he not take

the time to study the deen of Allah? For that is of utmost importance and our very reason

for existence.

“I did not create the jinn and man except that they should worship Me.”

[Adh-Dhariyat 51:56]

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So at the very least, an educated person must be well grounded in the fundamentals of

Islam, principles of tawheed and the importance of sunnah, for his own salvation. This

does not mean that he has to study ‘usool ul fiqh’, the laws of inheritance or become a

muhadith; rather he should be able to judge for himself if something seems to be

conflicting with the fundamentals of the deen – and therefore question the scholar on it,

until he is satisfied. This is the bare minimum.

NOTE: It is important to note that an educated person must not do “fatwa shopping”. He

must follow the opinion which he finds to be the most authentic (and truest to the source)

and not the one that suits him most for his worldly benefits.

And Allah knows best.

FOOT NOTES

[1] 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. [2] Halaal [3] 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! [4] Haraam

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[5] Fatwaa [6] Referring to Imam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullah). [7] 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 àlaihi 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 ànhu), 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)

[8] 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."

Spiritual

Taqleed following blindly