Answers to Ghair Muqallid Questions against Hanafi Fiqh Dawat o Tabligh

Assalam o Alaikum,
Many Brothers have sent Request and presentation to us regarding Ghair Muqallid Propaganda in India. They want that we should write and warn the Muslims against it. By and Large this issue is beyound the scope of this Blog. 

1. We should be passionate for them. They are Muslims,For anyone our attitude should be Polite and of well wishers for these brothers.

2. We should always keep in mind that those Young brothers has been brainwashed against Hanafi Fiqh/Dawat o Tabligh otherwise  they are innocent Boy. There only mistake is lack of knowledge and they accepted the attractive but false Propaganda without Proper confirmation. It is age of Media management/Propaganda can be spreaded very easily. 

3.While our Traditional Ulema of Madarsa are busy in teaching Quran and Hadith and their direct contact with general Muslims specially educated class in cities/Towns is less. 

4. If the contact of Ulema with general Public will increase this Problem will got solved very easily.

On the request of well wishers of Ummat we are writing some basic principles about the issue that have been summarised from the Urdu Talk of Hadhrat Maulana Khalilur Rahman Sajjad Nomani (HA) on 6th March at Mumbai (India) in Tahaffuz e Sunnat O Azmat e Sahaba Conference.

1. The basic flow of Ghair Muqallid manhaj is that they have a conviction that only they have understood Quran and Hadith and they can formulate own criteria to interpret Quran and Hadith.This is a Fitnah.

2. Once one will have this conviction. No one can convince him/her. Maulana Nomani gave example of time of Syedna Ali Raziallahu Anhu When some Young people objected the Understanding of Khulafa e Rashedeen and Finally to finish them Jung e Naharwan took place.

3. We cant do much to solve these type of mentality.We can do dua to Allah for saving Ummah from all these tests.

4.  But we can educate ourself and Ummat e Muslima on the path of Sahaba Imams and Salafus Salehin so that they can be able to be on true path.
For making any Planning to deal with their Propaganda against Muslims these point should be considered.

Ghair Muqallid Propaganda against Hanafi Muslims of India?

Is it Only on Internet or at Ground ?

Is it Sporadic or at Large Scale?

If Yes

Is Ahle Sunnat Ulema are ready to quell this Propaganda?

Are they spreading Fitnah in Your City or Town at Large Scale?

If Yes

Have You Contacted the Ahle Sunnat Madarsa/ Scholars and informed them?

Do you know They have some 8-10 Fiqh Questions to Confuse General Muslims. 

Have you Mastered it?

They have Some 5-7 question on Dilactic. 

They claim it as Aqeedah Question but it actually not related with Aqeedah of Islam that is very simple and easy. 

Rather These are Philosphical and Hypothetical Question of Dilactic. 

Have you Mastered them?

Do you know To become Master of these Question and Answere Require Hardly 5 days.

Do you know that Once you will start answering them Scholarly with Reference from Quran and Hadith
 they will fled away even from your shadow.

The following links article and books will help you in finding most of their answer.

1. Detailed account of cleanliness (Tahara).
2. Sunnah Method of Ghusl.
3. Who Should be the Imam in Prayers (Salah)?
4. Detailed account of Prayer (Salah) according to the Hanafi Madhab.
5. Detailed account of Zakat and all injunctions pertaining to it.
6. Detailed account of Fasting, Shab-e-Qad'r, Aitekaaf, Sadaqatul-Fit'r.
7. What is Taqleed?
8. What is a Madhab and why should you follow one? (Shaikh Nuh Ha Mim Keller)
9. Detailed account of Taraveeh prayers.
10. HAJJ: Merits and Precepts.
11 Qunoot-e-Nazilah in the Four schools of Fiqh
12. Detailed account of Beard and its importance in Islam.
13. Performing Masah on regular socks.
14. Following one Particular Imam in every Juristic Issue. 
15. Taqleed or following of an Imam on matters of Shariah (By Mufti Taqi Usmani).
16.What Islam says regarding Organ Donation?(By Mufti Mufti Ebrahim Desai).
17. Sajda of Sehw by an individual prayer in Congregation (By Mufti Taqi Usmani).
18. Perform Salah correctly (By Mufti Taqi Usmani).
19. Common shortcomings committed in Inheritance (Meeras) (By Mufti Nazar Kaleem Qudsee Al-Qasmi).
20. Philosophy of Qurbani (By Mufti Taqi Usmani).
21. Virtues of Qurbani (By Shaykh Saleem Dhorat).
22. Performance of Eid Salah in Eidgah (Open Field).
23. Qurbani A subservient Submission!
24. Qurbani and the Battlefield of Faith!
25. Pertinent Points to Remember when Slaughtering!
26. Frequently Asked Questions regarding Qurbani!
27. The Fast of Ashura (By Shaykh Abul Hasan Ali Nadwi (RA)).
28. Taqleed (By Hazrat Mufti Mahmood Hasan Gangohi Sahib (RA)).
29. Verdict on Taqleed.
30. The Shar'ee Role of Taqleed.
31. Brief Rulings for the Jumu'ah Khutbah. (By Hadrat Moulana Mufti Muhammad Shafi’ (RA)).
32. What angles of twilight should be used for Fajr and Isha?
33. Regarding cheese made from Animal Rennet!
34. DNA Analysis as Court Evidence in Criminal Cases!
35. Children in the Masajid! (Shaykh Al-Uthaymeen (rahimahullah)) 
36. Ahlus-Sannah wal Jamaa belive that Rasul-ullah (Sallaho Alaihe Wassallam) is alive in his grave. 
37. The Sahabah (RA) who gave Fatawa during the Prophet's (Sallaho Alaihe Wassallam) Lifetime. 
38. Sifatus Salaah: The Method of Salaah in the Light of Authentic Ahadith. 
40. The Myth of a “Ja’fari” Madhhab. 
41. What Shariah says About the Beard. 
42. Islamic Law of Travel. 
43. Why Muslims Follow Madhhabs (Shaykh Nuh Ha Mim Keller). 
44. Understanding the Four Madhabs. 
45. Combining of Salah while Travelling (Hanafi Madhab). 
46. Dua through Rasul-ullah (Sallaho Alaihe Wassallam). 
47. Ramadhan Frequently Asked Questions. 
48. Sha'baan and Fasting. 
49. 15th of Sha'baan (Shab-Baraat, Laylatul Bara'aah). 
50. Zakaat in a Nutshell. 
51. Online Zakaat Calculator. 
52. Why do Aitekaf? 
53. Aitekaf Frequently Asked Questions. 
54. Eid-ul-Fitr and its injunctions (By Mufti Taqi Usmani). 
55. Sadaqatul-Fitr Explained (By Mufti Taqi Usmani). 
56. Six Fasts of Shawwal (By Mufti Taqi Usmani). 
57. Further Questions about Milad. 
58. Practices to Benefit the Deceased. 
59. The Place of Tasawwuf in Traditional Islam (Shaykh Nuh Ha Mim Keller). 
60. Virtues of Hijab. 
61. The Obligatory Conditions For An Islamic Hijab. 
62. Niqab-According to Qur'an and Sunnah. 
63. Ruling on Women Travelling without a Mahram. 
64. Ruling on Women Visiting Graveyards. 
65. Ruling on Burying Muslims alongside Non-Muslims. 
66. Ruling on consuming the Meat of Ahlul-Kitab (People of the Book). 
67. Women giving By'ah to a Shaykh.
68. Burying two bodies in one Grave.
69. Covering of Face during Ihram.
70. Wearing an underwear for men during Ihram.
71. Have Salafis taken over the Muslim World?
72. How do we refute that Rasoolulahi (SAW) is Alimul Ghaib?
73. The issue of Ethyl Alcohol?
74. Are the Salafis considered Sinful?
75. Imam Husain's going against Yazid & the Sunni view on Yazid
76. The Evil of Bid'at
77. Postmortems in Islam
78. Shaykh Rashid Ahmad Gangohi's Stance on the Najdis
79. The Grave of the Prophet is more Blessed than the Ka'ba & Arsh
80. Second Jama'at in Masjid
81. Who are they Wahabies?
82. Inheritance from Non-Muslim Parents (By Mufti Taqi Usmani)
83. The Reality of taking Bay'at
84. Guidelines on Preparing one's Will & Testament Islamically
85. The Fiqh of Halal and Haram Animals
86. Abortion due to Pregnancy Resulting from Fornication
87. Hajj Mabroor (Detailed Guide to HAJJ)
88. Marriage with a Shi'a
89. Control Of Anger
90. A True Muslim
91. The Meaning of Ramadan
92. Message of Ramadan
93. Moon Sighting Announcements in Saudi Arabia
94. Sha'ban: Merits, Do's, and Dont's
95. The Mystery of Moonsighting
96. The Authority of Sunnah (By Mufti Taqi Usmani)
97. Letter: EID DAY
98. The Fiqh of Muslim Non-Muslim Interaction, A Detailed Explanation
99. The Fiqh of Insistence & Deeming Necessary, and Kissing Thumbs During Adhan 
100. Hugging on Eid Day 
101. Masjid or Musalla
102. Esha time at High Latitudes
103. Legal requirements for a scholar and importance of Isnad
103. Repentance after committing a sin
104. Tents outside the boundary of Mina
105. Woman leading Friday prayer in NYC?
106. Can a Woman Lead Congregational Prayers?
107. Women delivering Jummah Khutbah and Evidence for Women leading Salah Discussed
108. Difference in Salah between Men and Women
109. The Language of the Friday Khutbah
110. 72 sects in Islam; why & which one is right?
111. International Anger on Insulting Cartoons: Jamiatul Ulama South Africa.
112. Intended Insults: Unintended Consequences.
113. Reflections on Hatred and the Defamation of the Prophet Muhammad.
114. Islam and the West: Who Hates Whom?.
115. OIC (Organisation of Islamic Countries) Statement on Insulting Cartoons.
116. IUMS (International Union of Muslim Scholars) Statement on Insulting Cartoons.
117. MCB (Muslim Council of Britain) Statement on Insulting Cartoons.
118. Simple Umrah & Hajj Guide (PDF)
119. The Fast Of 15th Shaban (Revised opinion of Mufti Taqi Usmani)
120. Fatawa on errors in following Saudi moon sighting in Britain
121. Permissibility of reading Durud al-Taj?
122. Women Praying at the Mosque?
123. Buying and Selling Hajj Visas in the Black Market
124. Upholding the Opinion that Imam Abu Hanifa was One of the Tabi`in
125. Joining ankles in prayers? Shaykh Salih al-'Uthaymin
126. Following the imaam until he finishes Taraaweeh! Shaykh Muhammad Salih al-Munajjid
127. Fiqh of Funerals and Funeral Prayers
128. Two Adhans on Friday
129. Fiqh of Hair Dyes
130. Mufti Rafi Usmani on Jamia Hafsa students attacking the Brothel in Islamabad
131. Detailed discussion about placing the hands beneath the Navel during Salaah being Sunnah
132. Raising Hands During Supplication
133. Academic Background of Imaam Abu Haneefa (RA)
134. Praying sunnas upon entering after the khutba starts
135. Detailed discussion about Wit'r according in the Hanafi Fiqh
136. Tawarruk or Iftirash? How should men sit in Salah?
137. The Sunna Prayers Related to the Obligatory Prayers: A Detailed Exposition
138. Detailed discussion about Raf-ul-Yadain in Salah
139. Differences in salah between men and women (Hanafi Fiqh)
140. Imam A'zam Abu Hanifah (RA)
141. Detailed discussion about saying Ameen Silently during Salaah being Sunnah
142. Detailed discussion about reciting behind the Imam during Salah
143. Differences in the Ummah and the Straight Path by Maulana Yusuf Ludhyanwi (RA) (PDF)
144. Islamic Mysticism (Tassawuff) By Maulana Manzoor Naumani (RA)
145. A Flash through the Formation of the Sects
146. Detailed discussion about the distance of feet in Salah
147. Nikah without Parents Knowledge?
148. Swaying/rocking whilst reciting Qur'aan
150. Alcohol based Perfumes, Deodrants and Creams
151. What Is The Evidence For The "Hanafi" Iqama?
151. The wisdom behind kufwu in Marriage
152. David Copperfield & the Magic Shows
153. Fiqh of salams - What is the sunna of giving and returning salams?
154. What is Halalah?
155. Questions regarding Iddah (Waiting Period)
156. Cupping
157. A response to ISNA - Atronomical Data and Ramadhaan
158. Abortion and Advice to a Muslim Doctor
159. Covering the feet for women?
160. Medical Ethics: Permanent Female Sterlisation?
161. Embalming the dead and not burying the dead within 3 days
162. Fiqh of Music
163. Using Adhan for Cell Phone Ring Tone and Alarm Clock
164. Prohibited Forms of Dhik'r
165. The Laws of Menstruation,Postnatal Bleeding, & Dysfunctional Uterine Bleeding
166. Women’s tarawih at home
167. Some Health Guidelines for Ramadhan
168. Advice on health during Ramadan
169. 15th of Sha'ban
170. Delegating the Right of Divorce to the Wife (tafwidh)
171. The Forgetfulness Prostration (Sajda Sahw)
172. Nikah without parents knowledge?
173. About Seperation Initiated by the Wife (khul' or Khula)
174. I Was Forced Into An Arranged Marriage; What do I do?
175. Following Saudi moonsighting is OPEN MUNKAR (Wrong)!
176. Criteria for Moon Sighting in UK
177. The sunnas associated with the obligatory prayer 
178. The Fiqh of Voluntary (Nafl) Prayers
179. RETENSIONS OF POSTMODERNISM and the hadith of Umm Waraqah
180. Why Muslims eat Meat slaughtered in a specifc manner?
181. Permissibility of Masah on SealSkinz Socks (Hanafi Madhab)
182. Four rakaats of sunnah prayed before the Jummuah Khutba and their Authenticity
183. Sunnah method and description of Wudhu
184. Sunnah method and description of Ghusl
185. Sunnah method and description of Tayammum (Dry Ablution) 
187. Sunnah Method & Description of Salah Times
188. Sunnah Method & Description of Salah of a Muslim Man
189. Sunnah Method & Description of Salah of a Muslim Woman
190. Sunnah Method & Description of Janazah Salah
191. Sunnah Method & Description of Eid Salah
192. Sunnah method & description of Salah of a Musafir (Traveller)
193. Sunnah method & description of Umrah
194. Legal Status of Following a Madhab (Mufti Taqi Usmani)
195. Collective du'a after Prayer, Raising hands while making dua and wiping the face afterwards
196. Magic & Satanic Influences:Its Kinds, Its Rulings & Protection
197. Al-Aitedaal Fi Maratibur-Rijaal (Islamic Politics) by Shaykhul Hadeeth Maulana Zakariyya Kandhalwi (RA) (PDF)
198. Hikayaat-e-Sahaba (Stories of Sahaba) by Shaykhul Hadeeth Maulana Zakariyya Kandhalwi (RA) (PDF)
199. Back2Basics: Hanafi Fiqh Manual (PDF)
200. Praying Salah bare-headed is AGAINST the Sunnah!
201. Working as Accountant and recording Interest based transactions!
202. To avoid Dr Zakir Naik in Fiqh issues!
203. Sunnah Moakiddah Prayers: Times, Number of Rakaat, & Merits
204. Impermissibility of using a Dice!
205. The Fifteenth of Sha'baan in the light of Qur'aan & Hadeeth (Shaykh Fazlur Rahman Azmi)

1. Verdict on Taqleed (Adherence) 
(The necessity of Taqleed from the Shari’ point of view)
By a student of Darul Uloom, Holcombe, Bury, U.K.
Question: Some people say that Taqleed (Adherence to a madhab of an Imaam) is haraam in the Shari’ah. They insist that a true Muslim should only follow theQur’aan and Sunnah, and they say that it is equivalent to shirk (polytheism) to follow an Imaam in matters of Shar’iah. They also claim that the HanafiShaaf’iMalikiand Hanbali schools were formed some two hundred years after the Holy Prophet sallallahu alaihe wasallam, therefore they are bid’ah (an innovation not approved in the Qur’an and Sunnah). They also stress that a Muslim should seek guidance directly form the Qur’an and Sunnah, and that no intervention of an Imaam is needed to practice upon the Shari’ah. Please explain to what extent this view is correct?
The answer to the above mentioned question follows and among the first things to be determined is what is Taqleed.
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Definition of Taqleed
Literal: Taqleed is a verbal noun of the root ‘Qa' 'la' 'da’ in the second form. The verb Qalada means to place, to gird or to adorn with a necklace. When used in conjunction with human beings, it refers to the wearing of a necklace, pendant or any other such similar ornament.
Technical: The acceptance of a statement of another without demanding proof or evidence on the belief that the statement is being made in accordance with fact and proof, is called Taqleed, or, for the purist, Taqleed-ush-shakhsi.
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Taqleed – A Qur’aanic Command
The basis for Taqleed is a Qur’aanic command.
"And, ask the People of Knowledge if you do not know."
Thus the general principle of Taqleed is enshrined in the Qur’aan Majeed. Denial of this principle is, therefore, an act of kufr which expels the denier from the fold of Islam.
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Daleel (proof) of Taqleed
Aswad bin Yazid narrates, "Mu'aath came to us in Yemen as a teacher and commander. We questioned him regarding a man who had died leaving (as his heirs) a brother and sister. He decreed half the estate for the daughter and half for the sister. This was while the Rasulullah sallallahu alaihe wasallam was alive."
[Kitaabul Faraa-idh: Bukhari and Muslim Shareef]

 It will be realised from this Hadith Shareef that Taqleed was in vogue during the time of the Prophet sallallahu alaihe wasallam. The questioner (in the Hadith) did not demand proof or basis for the decree. He accepted the ruling, relying on the integrity, piety and up-righteousness of Hazrat Mu,aath radiyallahu anhu. This is precisely Taqleed.
Secondly Rasulullah sallallahu alaihe wasallam did not criticise or reject the people of his age, who followed Hazrat Mu-aath radiyallahu anhu, nor has any rejection or difference on the issue been narrated by anyone else. The permissibility and validity of Taqleed are therefore evident, especially so because of it’s prevalence in the glorious time of Rasulullah sallallahu alaihe wasallam.
This Hadith further furnishes proof for the concept of Taqleed-us-Shakhsi. Rasulullah sallallahu alaihe wasallam had appointed Hazrat Mu-aath radiyallahu anhu to provide religious instruction to the people of Yemen. It is, hence, evident and certain that Rasulullah sallallahu alaihe wasallam granted the people of Yemen the right and permission to refer to Hazrat Mu-aath radiyallahu anhu in all affairs of Deen.
Huthail bin Shurgbeel said, ‘Abu Musa was questioned, then Ibn Mas’ud was questioned. Ibn Mas’ud was informed of Abu Musa’s statement. Ibn Mas’ud differed with it. Thereafter Abu Musa was informed (of his difference). He then said: "Do not ask me as long as this Aalim of deen is among you."
It will be understood that Abu Musa radiyallahu anhu in directing the people towards Ibn Mas’ud radiyallahu anhu by his command, "Do not ask me as long as this Aalim of Deen is among you," was mandatory regarding all matters of Deen. This, in fact, is Taqleed-us-Shaksi which means to refer every religious question to a particular Aalim because of some determining factor, and to act according to his verdict.
These Ahaadith indicate that ‘Taqleed-us-Shakhsi’ is not a new concept which can refuted. Its existence is from the very epoch of Khairul Qurun (the three eras adjacent to the age of Rasulullah sallallahu alaihe wasallam is an established fact).
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Taqleed in General
The faculty of Taqleed is inherently existent in us. If we had refrained from the Taqleed of our parents and teachers then today we would have been deprived of even the basic and preliminary needs of humanity. By nature man is endowed with the ability to imitate and follow others. If this was not the case, we would not have been able to learn our home language. If we had refused to accept unquestioningly (without demanding proof) every command, beck and call of our teachers, then we would have been ignorant of even the alphabet of a language, let alone the study and writing of our books. Our whole life – every facet of it, eating, drinking, donning garments, walking, earning, etc., is connected with this very concept of Taqleed.
If the fundamentals and technical terminology of every branch of knowledge was not acquired on the basis of Taqleed, i.e. without questioning the authority of the masters, then the proficiency in such knowledge could not have been attained.
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The Necessity of Taqleed
There are two types of wujoob (compulsory nature of something) in jurisprudence: 1) wujoob biz zaat 2) wujoob bil ghair.
1) Wujoob biz zaat means compulsory in itself, for example the commission or omission brings about the compulsion, as the commission of salaah and the commission of polytheism etc.
2) Wujoob bil ghair – these are such acts which are not normally compulsory in themselves, but they constitute the basis for actions commanded in the Qur’aan and hadith and normally it is not possible to execute the commanded practises without also executing their basis. Therefore, wujoob bil ghair means compulsory by virtue of an external factor. It is from here we derived the universal rule, ‘ the basis of a wajib is also wajib’ and this is the exact rule which governs the compulsory nature of Taqleed ush Shakhsi.
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Evils of Discarding Taqleed
It is established by observation and experience that in this age most people are governed by selfishness, baneful motives, lust, insincerity, mischief, strife, anarchy, opposition to the consensus of the Ahdul-Haq, and subjection of the Deen to desire. This is manifest and self-evident. The Ahadith on fitan (strife) have forewarned us of the rise of these baneful traits in man. The Ulama are well aware of this. It is for this reason (baneful traits) that in the absence of Taqleed-us-Shakhsi, great harm, mischief, disruption and corruption will reign in the Deen. One of the destructive evils which will raise its head in the absence of Taqleed-us-Shakhsi is self- appointed Mujtahids. Some persons will consider themselves to be Mujtahids and embark on the process of Qiyas (Shar’i analogical reasoning) and they will consider themselves to be of equal or greater rank than the illustrious Mujtahideen of the early ages of Islam. The previous Mujtahideen have reliably stated that some laws are Mu’all’al(based on certain causes). Citing this some modernists have claimed that the command of wudhu for salaah is mu’all’al, it being the consequence of the early Arabs being camel-herds and goatherds. Since their occupation of tending animals exposed them constantly to impurities, the command of wudhu was formulated. On this basis they claim that since people of the present time live in environments and occupations of greater hygienic conditions, wudhu is no longer necessary for salaah. They conclude thus, the permissibility of salaah without wudhu.
Similarly, it is claimed (by such self-styled mujtahids) that the wujub of witnesses in the Nikah ceremony is mu’all’al, the need of witnesses being occasioned by the occurrence of a dispute which may arrive in the future. The presence of witnesses will facilitate the resolving of disputes between the contending marriage parties. On this basis they conclude that where there exists no danger of dispute, the Nikah will be valid without witnesses.
Another evil resulting from the discarding of Taqleed us Shukhsi is to practice in accordance if the esoteric (zahir) façade of certain Ahaadith whereas such a practice is certainly not lawful. Since the discarder of Taqleed-us-Shakhsi sees himself unchecked and unfettered he follows the dictates of his nafs. An example of this type of Hadith is as follows:
"Rasulullah sallallahu alaihe wasallam performed Zuhr and Asr together and Maghrib and Isha together without (the expediency) of fear and journey.
[Muslim Shareef]
At face value the Hadith indicates the permissibility of performing Zuhr and Asr as well as Maghrib and Isha even if there exists no valid reason for this practice.
But, without any doubt, the unification of salaah without reason is not held permissible by any authority. The correct meaning of the hadith is arrived at by ta’weel (interpretation) via the faculty of Ijtihaad. Practice in accordance with the mere façade of the words used in such cases will result in an opposition to Ijma (consensus of the Ummat), and such conflict is Haraam.
The summary of what has been said is; Taqleed-us-Shakhsi is the basis for a wajib aspect (viz., acting in accordance with the commands of the Shariah) and the basis of a Wajib is also Wajib, hence Taqleed-us-Shakhsi is likewise Wajib.
One who has discarded Taqleed, even if he does not resort to Ijtihaad himself, nor follows the meaning conveyed superficially by the words, will, in difficult Masa’il accept the verdict of any authority. He will at times follow one Imaam and at other, another. In this way he will sometimes practice in opposition to Ijma, and on occasions, even if the result is not in conflict with Ijma he will resort to the verdict which appeals to his whims and fancies and by means of which worldly motives are available. Thus, he will submit the Deen to the dictates of the nafs. We seek Allah’s protection from such deviation.
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Taqleed Restricted To The Four Madhaa’hib
There are numerous Mujtahideen. It may therefore be argued that Taqleed of any Mujtahid should suffice. What is the reason for restricting Taqleed to the four Madhaa’hib?
It was realised from the exposition of the wujub of Taqleed that adoption of different verdicts leads to anarchy. It is therefore imperative to make Taqleed of a Madhab which has been so formulated and arranged in regard to principles (Usul) and details (Furu) that answers to all questions could be obtained either in specific form or in deducted form based on principles, thereby obviating the need to refer to an external source. This all-embracing quality by an act of Allah Ta’aala is found existing in only the four Madhaa'hib. It is therefore imperative to adopt one of the four Madhaa'hib’. This has been the accepted practice coming down the ages from the early times in an unbroken chain of transmission, from generation to generation.
The emphasis on this aspect of Taqleed is so profound that certain Ulama have restricted the Ahle-Sunnah wal jama within the confines of the four Madhaa'hib.
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A Baseless Question
The anti-Taqleed lobby attempts to hoodwink unwary Muslims by asking the question: " Did the Madh’habs exist during the time of Rasulullah sallallahu alaihe wasallam and the Sahaabah?
In response it could be asked: Did Bukhari Shareef exist in the time of Rasulullah sallallahu alaihe wasallam. Did the Qur’aan (in the form we have it) exist during the time of Rasulullah sallallahu alaihe wasallam)? If they respond by saying "Yes", then we to shall retort that the Madh’habs did exists in the time of Rasulullah sallallahu alaihe wasallam.
In fact, this very question posed by deviants', exhibits either their gross ignorance or their deliberate to hoodwink the unwary. If the madhab did not exist during the time of Rasulullah sallallahu alaihe wasallam and the Sahaabah, the logical conclusion is that the entire Shar'iah which the illustrious Imaam have expounded is not the Shar'iah taught Rasulullah sallallahu alaihe wasallam and the Sahaabah. But, this is absurd and preposterous.
The madhab of all the teaching of the Madhabs are in fact the teachings of the Qur’aan and the Sunnah. Nothing in the Madhabs conflicts with the Qur’aan and Hadith. The different ways methods of Ibaadat, etc., which the Madhabs are applying, are the ways and methods of the Sahaabah which they had acquired from Rasulullahsallallahu alaihe wasallam. The differences were inherited from the Sahaabah and such differences are by Divine Decree, hence Rasulullah sallallahu alaihe wasallamsaid:
"The differences of my Ummat is a Rahmat".
Whether anyone understands this fact that, ‘Rahmat’ (Mercy) is emanating out of the authoritative differences of the Fuqahah of the Ummat is of no substance. The fact that Rasulullah sallallahu alaihe wasallam proclaimed such differences to be the effects of Allah’s mercy is sufficient. Thus, there is nothing detestable in the differences prevailing among the Madhabs. These valid and authentic differences do not bring about disunity, as is stupidly asserted by the modernist deviants'. The ignorance of people and their desires are the causes of disunity.
While the terms, Hanafi, Shaaf'i, etc. did not exist in the time of Rasulullah sallallahu alaihe wasallam and the Sahaabah, the teachings of these Madhabs, all had existed. While Bukhari Shareef did not exist, the Ahaadith contained in the book did exist. It is, therefore, stupid to pose the question of the Madhabs during the time of Rasulullah sallallahu alaihe wasallam. There is unity in this diversity. Deen is the product of wahi, not the result of man’s desires. Since the hawa (desire) cannot find free-play within the chains of Taqleed the aim of the deviates is to refute the concept of Taqleed. But, breaking the chains of Taqleed is to enchain oneself with the shackles of the nafs.
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Why Is It Necessary To Make Taqleed Of Only One Imaan (Taqleed-us-Shakhsi).
The question arises, Why is it necessary to follow one Imaam only? What is wrong if one mas’ala is taken from one Imaam and another from another Imaam, as was done in the time of the Sahaabah radiyallahu anhum and Tabe’ien. In those times the whole Madhab was not confined to one person. The answer is that in those times good was prevalent. Generally the lowly desires did not have any matters in the matters of Deen. Whoever used to refer to any of his elders regarding any mas’ala, used to do so sincerely and he also used to act upon the verdict given to him whether it be to his benefit and desires or not. Later sincerity to that degree and piety did not remain amongst the people. Such urge was present in people to ask one Aalim a mas’ala, if it did not suit them, then they referred that mas’ala to another Aalim until they found a verdict that suited their desires. Gradually, for every mas’ala they had the urge to look for a suitable reply. It is obvious that such people are not seeking the truth. Sometimes the consequences is very serious, e.g. a person in the state of wudhu touches his wife. A person following the Shaaf'i madhab tells him that "Your wudhu is broken, therefore remake your wudhu". He replies "No, I am a muqalid of Imaam Abu Hanifa Rahmatullahi alaihe; according to him this does not cause the wudhu to break. I can read salaah with the wudhu. Then the person vomits a mouthful, a person following the Hanafi madhab advises him to make wudhu as his wudhu has broken, according to Imaam Abu Hanifa Rahmatullahi alaihe; this person replies that I am making Taqleed of Imaam Sha’fi Rahmatullahi alaihe, (in this mas’ala) and according to Imaam Shaaf'i Rahmatullahi alaihe vomiting does not cause the wudhu to break. A person can read salaah with such a wudhu. If this person reads his salaah with this wudhu then his salaah will not be valid according to Imaam Sha’fi Rahmatullahi alaihe and not according to Imaam Abu Hanifa Rahmatullahi alaihe. This is called talfeeq and there is ijma and consensus of opinion that talfeeq is ba’til and impermissible. In reality by doing this a person does not make taqleed of Imaam Shaaf'i Rahmatullahi alaihe or Imaam Abu Hanifa Rahmatullahi alaihe, but he is following his desires, and the Shariah has prohibited us from following our desires. Its result is going astray from the path of Allah Taa’la.
Allah Taa’la says in Surah Hud Ayaat 26:
‘And do not follow your desires (in future too) for it will lead you astray from the path of Allah.’
Therefore it is Necessary to make Taqleed of one Imaam only.
It is for this reason that the Qur’aan-e-Kareem has commended adherence towards Allah (repeatedly). Allah Ta'aala says:
"And follow the way of that person that person who turns towards me."
Generally someone feels according to his strong presumption that Imaam Abu Hanifa Rahmatullahi alaihe is most probably correct and munib (has the quality of ibaadat), that is, his Ijtihaad conforms more with the Qur'aan and Hadith. That is why he has opted to make Taqleed of Imaam Abu Hanifa Rahmatullahi alaihe. Another person has this strong feeling that Imaam Maalik Rahmatullahi alaihe ijtihaad conforms with the Qur’aan and Hadith, therefore, he makes Taqleed of Imaam MaalikRahmatullahi alaihe. Someone has this feeling regarding Imaam Shaaf'i Rahmatullahi alaihe ijtihaad, that is why he makes Imaam Shaaf'i Rahmatullahi alaihe taqleed and someone for this very reason makes taqleed of Imaam Ahmed bin Hanbal Rahmatullahi alaihe.
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Talfeeq And Changing Madhabs Is Not Permissible
It is not permissible to leave taqleed made upon one Imaam and follow another Imaam when one wishes. When this is done without permission from the Shariah it leads to talfeeq, it also causes one to follow one’s desires resulting in going far away from the truth and being led astray.
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Madhab Of The Convert.
What is the hukm (law) for a convert to Islam or for one who wishes to switch from his state of non-taqleed to taqleed? Which Madhab does he have to follow?
If such a person lives in a place where a particular Madhab is dominant, then he should follow the Madhab by virtue of its dominance. If he happens to be in a place where several madhaa’hib are in operation on a more or less equivalent basis, then he will be free to choose any Madhab acceptable to him. However, once the choice is made he will be obliged to remain steadfast on the Madhab of his choice.
In cases where it is difficult to act in accordance with one’s Madhab due to a dearth of Ulama of one’s Madhab; moreover for the one who is not an Aalim, it will be permissible, in fact compulsory, to adopt the Madhab which happens to be predominant in the place where one happens to be. For a person in such circumstancesTaqleed-us-Shakhsi of his former Madhab will not be compulsory. He will be obliged to choose from the four madhaaib the madhab which is dominant in his particular circumstance. However, such cases are rare. The general rule in force is the wujub of Taqleed-us-Shakhsi.
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The Disease Of Admut-Taqleed
Admut-taqleed (abandonment of taqleed) is a disease spread by Shaitaan. Shaitaan’s plot is always to destroy the Deen and the best and the most effective way to achieve this evil aim is to negate the concept of taqleed. The Sunnah is inextricably interwoven into the fabric of taqleed. Once a man abandons taqleed of the Madhabs he is left with no guidance other than the deviation of his nafs. While he pretends to possess the ability to formulate the Shari'ah directly from the Qur’aan and Hadith, he can venture no further than picking and choosing from the various opinions and rulings of the illustrious Imaams. In so doing, he follows the base desires of his nafs.
Once the authority of the Aimmah-e-Mujtahideen has been shrugged off, the Muslim is cut off from his Imaani moorings. He will then drift in the ocean of deception and desire which shaitaan has prepared for him. Admut-taqleed is thus a fatal spiritual disease which can lead to the destruction of one’s Imaan.
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The Sunnah
In the present time the Ahlus Sunnah Wal Jama’ah is confined to the four Madhabs. Whoever searches for the path of the Sunnah beyond the confines of the four Madhabs will deviate in to Baa’til. Since every teaching of the four Madhabs is the Qur’aan and the Sunnah, deviation therefrom is to deviate from the Sunnah. Those who deviate from the Sunnah are destined for Jahannum according to the explicit pronouncement of Rasulullah sallallahu alaihe wasallam who said:
"Bani Israael split into seventy-two sects. My Ummat will split into seventy-three sects. All of which, save one, will be in the fire"
When he was asked regarding the sects which will be saved from the fire Rasulullah sallallahu alaihe wasallam said:
"That path on which I and my Sahaabah are."
Salvation (Najaat) in the hereafter (Aakhirah) therefore depends on donning the mantle of Taqleed. We should strive to ensure our safety from the ingeniously subtle designs of Shaitaan to drag us with him into eternal punishment.

There are two different types of masa'il. Firstly, those that have been mentioned in the `Nas` (Qur'aan or Ahadeeth). Secondly, those which have not been mentioned in the Qur'aan or Ahadeeth.
There are two forms of the first type. The first form is that the Nas will only be ruling in the positive or only in the negative. The second form is that there are two types of Nas regarding the same Mas’alah. In some we need a ruling in the positive and in others in the negative. For example, from some we find out about Ameen-bil-Jahr and from some we find out about Ameen-bis-sir. Some inform us about Raf'ul-yadaayn, whilst others tell us about Tark-ul-raf'a.
There is also two types of these Masa'il as well. One is when historic evidence or other circumstances indicate that one Nas has preference over the other. The other type is, when it is not known which Nas has preference over the other and which comes first and which comes second. In total these are of four types;
FIRST; Those Masa'il which only have one type of Nas. No Qiyas or Ijtihad will be done, neither will there be Taqleed of anybody. Instead the Nas will be acted upon.
SECOND: Those masa'il which have two types of Nas and it is also known which comes first and which comes second. Generally, the first one will be abrogated, while the second one will be acted upon. There is no need for Qiyas, Ijtihad or Taqleed in this type either.
THIRD:Those masa'il where there are two types of Nas and it is not known which comes first and which comes second.
FOURTH:Those masa'il regarding which there is no Nas at all.
These last two types will be under one of the two situations. Either a person is acting upon it or he is not acting upon it and wondering around freely. Well, there is no permission for this. 'What does man think that he will be left in vain? 'So do you think that we have created you for play?' This is not the case, you have to obey our commands in every aspect. Well, what is he then going to act upon? In the third type, which Nas does he act upon? If he acts upon one, the other gets left out. He cannot appoint a Nas on his own behalf. He does not have the knowledge of which Nas came first and which second, so that he could cancel the first and act upon the second. In the fourth type, there is no Nas at all. So without knowledge what is he going to act upon?
Allah says in the Qur'aan, 'Do not act upon anything without knowledge and research.' This leaves no choice but to do Ijtihad. It is necessary in the third type because one of the Nas has to be appointed to be acted upon, and in the fourth type because the ruling has to be found.
This is also quite obvious that not everybody has the capability and capacity to do Ijtihad and Istinbaat. This verse of the Qur'aan makes this clear as well. Allah says: 'If they had referred it to the Messenger and to those who have authority amongst them, the proper investigators would have known it from them (direct).'
Anybody can claim to make a decision, regardless of its being right or wrong, but only he will be called a Mustanbit and Mujtahid, whose Istinbaat is in accordance to the shari'ah. If it is not, then he will be known as a Muqallid. Hence it is important for a Mujtahid to do Ijtihad in these two types and as for the Muqallid, it is important for him to do Taqleed. Even if the Mujtahid makes an error, he will not be deprived of reward and if his Ijtihad is correct then he will be entitled to double reward. Likewise it has come in Bukhari Sharif Vol 2 pg.1092
 Why is the Taqleed of the four Imams (Imam Abu HanifaImam MalikImam Shafi'eeImam Ahmad rahmatullahi alaihim) done, even though there were many Mujtahideen amongst the SahabahMay Allah be pleased with them, Tabi'een and the Tab'i-Tabi'een? What is the harm in doing Taqleed of anybody else, especially those Sahabah whose virtues have been mentioned profusely in many Ahadeeth.
The answer to this is that indeed the Sahabah May Allah be pleased with them have a higher status than the four Imams. The reason for doing Taqleed of the four Imams is not because they are thought to be greater than the Sahabah May Allah be pleased with them, but when doing Taqleed it is important to acknowledge the masa'il in which Taqleed is done.
Today, there are vast amounts of details and explanations present about the masa'il, compiled and collected in the Mazahib of the four Imams, from Kita-but-Taharah to Kitabul-Fra'idh, including Ibadah, Dealings etc. In short each and every Mas’alah in all the fields and spheres has been collected. These type of detailed and compiled Mazahib cannot be found from the Sahabah, Tabi'een or the Tab'i-Tabi'een. So if one was to do Taqleed of anybody apart from the four Imams, then how would he do it? This is why Taqleed of the four Imams alone, has been chosen.
Allah bestowed upon the four Imams the knowledge of the Qur'aan and Ahadeeth in depths and the complete skills of Istinbaat to this extent that they had access to all the Ahadeeth of the Prophet May the peace and blessings of Allah be upon him, which proliferated throughout the world by the Sahabah May Allah be pleased with them. It is possible that there might have been a narration that one of them knew about but the other did not, but there could not possibly be a narration that none of them knew about.
Hazarat Shah Waliullah Muhadith Dehivi rahmatullahi alaihe has written in Sharhul- Mu'at-ta, (page 6) about the spreading and circulation of Ahadeeth and about Madina Tayiba, being the headquarters of knowledge. He writes:
'These four Imams are such that their knowledge has encompassed the whole world and those four Imams are Imam Abu Hanifa (rahmatullahi alaihe), Imam Malik (rahmatullahi alaihe), Imam Shafi'ee(rahmatullahi alaihe) and Imam Ahmad (rahmatullahi alaihe)'
 Why is it important to do Taqleed of only one Imam? What harm is there in following one Imam for one mas'alah, then another Imam for some other mas'alah, the way it was in the time of the Sahabah and the Tabi'een. They were not dependent on one individual in following the whole Mazhab.
In the time of the Sahabah, virtue and prosperity had the upper hand and generally there was no part in deen for fulfilling personal desires. That is why when someone inquired about a Mas’alah, he asked with a good intention and he would act upon it as well, regardless of whether he liked it or not.
In later times, this was not the case. Instead, people started having the urge to ask one mas'alah from a certain Alim and if the answer was against their desires, they would walk off to another Alim in search of ease. Still not content with this, they were stricken with a growing concern about how they could find a way out in every Mas’alah which would satisfy them. It is apparent that this can not be the motive for the search of truth.
Sometimes this can cause a lot of damage. For example, a person made wudhu then touched his wife. Somebody following the Mazhab of Imam Shafi'ee (rahmatullahi alaihe) said to him "Repeat your wudhu because touching your wife breaks the wud-hu." He replies, "I do Taqleed of Imam Abu Hanifa (rahmatullahi alaihe) and wudhu does not break in his opinion of this situation." Then this person vomits. Somebody following the Mazhab of Imam Abu Hanifa (rahmatullahi alaihe)says to him, 'Repeat your wudhu because vomit breaks the wudhu in the opinion of Imam Abu Hanifa (rahmatullahi alaihe)." He replies,  "I am following the Mazhab of Imam Shafi'ee (rahmatullahi alaihe) and in his view, wudhu does not break by vomiting." Now, this persons salaah is not valid in accordance with the Mazhab of Imam Abu Hanifa (rahmatullahi alaihe) or Imam Shafi'ee (rahmatullahi alaihe) This is known as Talfeeq which is void and not permissible, by unanimous decision.
Following in this manner is in actual fact doing Taqleed of neither of the Imams. Instead it is fulfilling personal desires, which is forbidden in the Shari'ah. It leads a person astray and away from the path of Allah. Allah says in the Qur'aan, ‘And do not follow your personal desires, for they will lead you astray from the path of Allah.'
This is why it is important to do Taqleed of only one Imaam. The Qur'aan has associated obedience with repentance, ‘And follow the path of he who turns towards me,'
 On this basis, any individual who had strong presumption about Imam Abu Hanifa (rahmatullahi alaihe), that he was repentant, correct and that his Ijtihad was in accordance with the Qur'aan and Ahadeeth, he chose to do his Taqleed. Anybody who had the same thought regarding Imam Sha-fi'ee (rahmatullahi alaihe), Imam Malik (rahmatullahi alaihe) or about Imam Ahmad (rahmatullahi alaihe), he started doing his Taqleed. Now, this is incorrect to leave one's own Imam whenever a person feels and start following a different Mazhab, because without permission of the Shari'ah it becomes Talfeeq and fulfilment of personal desires. In result of which a person is lead astray.
Hence, Molana Mohammad Hussain Sahib has written in his compilation Ishaa'atus-Sunnah Vol 11 No.2 pg.53. After opposing Taqleed for a very long period of time and then becoming affected with bitter experience for not doing Taqleed, he writes, "We found out from 25 years of experience that those people who abstain from entire Mujtahids and Taqleed, they end up saying farewell to Islam. Some become Christians whilst others end up without any Mazhab at all. Rebellion and disobedience of the Shari 'ah is a petty result of this freedom."
(Sabeelur-Rashaad pg.12)
This is why those learned Ulama who have deep insight of the Qur'aan and countless treasures of the traditions of the Prophet May the peace and blessings of Allah be upon him and the Sahabah, in front of their eyes. Whose hearts are enriched with the fear of Allah and whose lives are enlightened with the lamp of the Sunnah of the Prophet May the peace and blessings of Allah be upon him, still choose to do Taqleed, despite having these qualities and virtues.
It would not be an exaggeration if it was said that these Ulama reached such a status only through following the Prophet May the peace and blessings of Allah be upon him and doing Taqleed of the pious servants of Deen and the great Mujtahideen.

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