Commentary on some quotes

[vinod]

Salam All
Following are some of the oft-repeated quotes used by some muslims to decry madhab following -

"When you find in my kitaab anything contradicting the Sunnah of Rasulullah (sallallahu alayhi wasallam) then say (i.e. command) the Sunnah of Rasulullah (sallallahu alayhi wasallam) and leave aside my statement."

(Imaam Shaafi)


"When the Hadith is established as authentic in opposition to my statement, then act according to the Hadith and abandon my statement."

(Imaam Shaafi)


"When the authenticity of the Hadith is established, then that is my Math-hab."

(Imaam Shaafi)

"When the Hadith is authentic then that is my Madhab."[/i]

(Imaam Abu Hanifah)

The authenticity of these statements is not contested.

Following is a commentary on those quotes - just so that we be careful to not quote them out of context

Commenting on these statements, Imaam Nawawi (rahmatullah alayh) says:

"What Imam al-Shafi'i said does not mean that everyone who sees a s.ah.ih. h.adith should say "This is the madhhab of al-Shafi'i," applying the purely external or apparent meaning of his statement. What he said most certainly applies only to such a person as has the rank of ijtihad in the madhhab. It is a condition for such a person that he be firmly convinced that either Imam al-Shafi'i was unaware of this h.adith or he was unaware of its authenticity. And this is possible only after having researched all the books of al-Shafi'i and similar other books of the companions of al-Shafi'i, those who took knowledge from him and others similar to them. This is indeed a difficult condition to fulfill. Few are those who measure up to this standard in our times.

What we have explained has been made conditional because Imam al-Shafi'i had abandoned acting purely on the external mean*ing of many h.adiths, which he declared and knew. However, he established proofs for criticism of the h.adith or its abrogation or specific circumstances or interpretation and so forth.

Shaykh Abu 'Amr [Ibn al-S.alah.] said:

"It is no trivial matter to act according to the apparent meaning of what Imam al-Shafi'i said. For it is not permissible for every faqih – let alone a layman ('ammi – to act independently with what he takes to be a proof from the h.adith…

[Imam Nawawi continues...]

Therefore, whoever among the Shafi'is finds a h.adith that contradicts his School must examine whether he is absolutely accomplished in all the disciplines of ijtihad, or in that particular topic, or specific ques*tion. [If he is,] then he has the right to apply it independently. If he is not, but finds that contravening the h.adith bears too heavily upon him – after having researched it and found no justification for contravening it – then he may apply it if another independent Imam other than al-Shafi'i applies it. This is a good excuse for him to leave the madhhab of his Imam in such a case."


(I'laaus Sunan, Vol. 2, page 225)

.It also appears in I'laaus Sunan of muhaddith Zafar Ahmad Uthmaani (rahmatullah alayh):


"Imaam Sha'raani has also narrated it (i.e. the statement 'When the authenticity of a Hadith is established it is my Math-hab.'), attributing it to the four Imaams. It is not hidden (from understanding) that this is for the o*ne who has the ability (insight and qualification) in the Nusoos and the knowledge of its clear laws and its abrogations."

(Volume 2, page 226)


Discussing this statement in his treatise, Shaikh Yusuf Bin Ismaail Nibhaani says:

"Verily, the statement: 'When the Hadith has been authenticated, then it is my Madhab' has been narrated from each one of these four Imaams who were free from personal opinion. The audience to whom this statement ('When the Hadith is Saheeh it is my Math-hab.') was directed, is only his (the Imaam's) Ashaab (the Fuqaha of his Math-hab) who were great and illustrious Aimmah fully qualified in the rational and narrational sciences (of the Deen). (And the statement is directed to) those who came after these illustrious Aimmah among the great Ulama of his Madhab, those who were the Ahlut Tarjeeh (a high category of Ulama). All of them who were the Haafizeen of the Hadith of Rasulullah (sallallahu alayhi wasallam) were fully aware of the daleels (proofs) of all the Madhabs.........These are the ones whom the Imaam (of the Math-hab) had directed his statement: 'When the Hadith is Saheeh, it is my Madhab.'....Verily, they (these great Fuqaha) are able to reconcile between the Hadith from which the Imaam had derived proof, and the (latest) Hadith which was established as authentic after the Imaam. They (these illustrious Fuqaha) can see which of the two Hadiths is more authentic, stronger and which of the two Hadiths is the later one so that the later one can be the Naasikh (abrogator) for the earlier one."

(Hujjatullah alal Aalameen)

It should now be crystal clear that the statement: "When the Hadith is Saheeh it is my Madhab.", is directed to an audience of illustrious Fuqaha who were masters and experts in Ijtihaad; who had embraced all sciences of the Shar'i Uloom; who were Muqallideen of their Imaams, who were Huffaz of Hadith; who were experts of both narrational and rational (Manqool and Uqool) branches of knowledge; -in short, who were Ulama and Fuqaha of the highest category,


I hope that the above makes it clear that those quotes of the Imam Abu hanifa and Imam Ash-Shafii cannot be taken as argument against madhhab following.

[Aasem]

Assalam-o-Alaikum Vinod,

I hope that the above makes it clear that those quotes of the Imam Abu hanifa and Imam Ash-Shafii cannot be taken as argument against madhhab following

I strongly agree with you.

wassalam
-Aasem

[ihsan]

Salaams

I have a hard time accepting that these sayings can rightfully be attributed to all four imams, especially Abu Hanifa (R) and Imam Malik (R). Of course I wouldn't contest this in regards to Imam Shafii (R) and Imam ibn Hanbal (R).

The reason I say this regarding the first two mentioned is because:

1. The Hanifi school does not adopt narrations that are transmitted through one or two chains alone from a methodological point of view. Although, in regards to Abu Yusuf (R), the student of Abu Haneefa, at least in regards to his debates with Al-Awzai, he often used documented evidence to support the 'sunnah'. But he was clear that the Quran is supreme, and no hadeeth can challenge it. In one of his exchanges, according to Zafar Ishaq Ansari, he (R) said something similar to the "Quran has more right to be followed."

2. Imam Malik has been shown to have preferred the 'amaal' of the people of Medina over hadeeth. This was not just once or twice, but many times. Further, he often times prefers hadeeths attributed to the Companions (R), despite their being hadeeth present attributed directly to the Prophet (S). A typical example of this is he favored a saying of Umar (R) over hadeeth related by the Prophet (S) regarding 'tamattu'.

[ihsan]

But of course this still doesn't negate your point. None of these imams justified taqleed.

[Al-Boriqi]

That was a great post binod, I have underestimated you, mashallah.

So let me assure you, frm one who is a salafee, in order to dispurge the distortions of the muqalideen.

I, Ali, ana salafee, am saying that the above statement of the imaams were in refutation of taqleed, or blind following. These statement were never used by salafees, or the imnaams of the salaf to absolutely prohibit adoptiong a madhaab.

So please do not mix the full context of the issue. Of course those statements were not meant ot deter form follwoing a madhaab, but those statements were made by thyem, and used by the salafees as a hujjah to the later day peoples to not make their madhaab as the deciding factor of all matters, because the only on in this planet that we follow blindly is the prophet. So please, maybe you can, akhee vinod, reword your accusation or delete this claim that "the salafees use this to abolish following madhaabs" as this is
1. untrue
2. unfounded.

If this is not appearent enouhg of a reality for those who still wish to remain on this mirage, then the reality is that many of the salafee shiyookh from the past and present, adopt hanbaliyyah, hanafeeyyah, shafiyyah, Maalikiyyah.
Example, the Muhadith and mujadid of our times, Shaykhul-Islam Muhammad Naasiru-Deen al-Albanee rahimahullah was originally hanafee and also adopted Hanbaliyyah and I think Shafi'ees madhaab as well, but Im in doubt to the latter. Also the alaamah, Imaam Baadu-Deen Shah as-Sindhi, he muhadith of the era as well, is hanafee or hanbalee.

Most of the salafee ulema in Saudi, are of hanabilee origin, in egypt, you find them to lean towards the Maalikee madhaab, and in Pakistan and India, they havemoe of a hanafee or hanbalee madhaab as well. This is in the general sense. So I dont see where on earth did this mascination ever sprang up.

asalamu alaikum

[vinod]

Salam Izaaree

Thanks for the additional info. I have made the correction as requested. Unfortunately there are a lot of ignorant salafees around who are a great disservice to their cause.

Was-salam