1

For
The Esaale Thwaab
of
My beloved
Mother

Hakimul Ummat Hadrat Ashraf Ali Thanowi

Translation: M. Abdul Basit

19, Flora Garden

Romford, Essex

London

RM6 4BG

Uk

basituzr@hotmail.co.uk

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 Contents

1. Legal status of Ijtihad (psychoanalyse) and Taqleed ( conform)

2. Legal status of reasoning and Taqleed (conform)
3. Muhaddith and Mujtaheed ( scholar of Hadith and jurist)
4. Capability of Ijtihad (psychoanalyse)
5. Permissibility of individual Taqleed and its meaning
6. Nowadays individual Taqleed is necessary and why?
7. Corruptions by leaving individual Taqleed
8. Reality of Ijma (unanimous)
9. Some people will not do Ijtihad nor they will follow any jurist
10.They will not do Ijtihad nor they will act on external meaning of Hadith
11. Pre conditions are wajib too
12. Why maz-habs are limited in four
13. Why did you choose Hanafi maz-hab?
14. Anywhere you go, you still Hanafi, why?
15. Quran rejects Qias (analogy)
16. Quran rejects Taqleed (conform)
17. Taqleed opposite to Hadith
18. Qias condemned by salaf (predecessors)
19. No imam said, follow me
20. Following is bidat (innovation)
21. Individual adherence is bidat (innovation)
22. There was no maz-hab before Imams
23. Why can not we do Ijtihad?
24. Understanding Quran and Hadith are easy, then why follow maz-hab?
25. Taqleed (conform) against Hadith
26. Follow sahaba, not Imam
27. Following of the clear matters in the Quran
28. Some mas’alas are against Hadith
29. Why maz-habs are limited in four?

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30. Claiming Ijma on four maz-hab
31. Following an unknown person
32. Hanafi’s majority proofs are weak
33. Imam Abu Hanifa was not a Mujtaheed
34. Imam Abu Hanifa was a Murjia
35. Instead of Muhammadi why do you call yourself a Hanafi?
36. Why follow sometime Imam Abu Yusuf and sometime Imam
Muhammad?
37. Chains of narration do not reach to Imam Abu Hanifa
38. Jurists are divided in some cases and quite in some cases
39. Extremism in maz-hab
40. Exaggeration in Ijtihad
41. Meaning of Ahle Sunnat Wal Jamat
42. Some mas’ala regarding salah
43. Time of zohr
44. Wodu does not break by touching private part
45. Wodu does not break by touching a woman
46. Masah (wiping) one fourth of head
47. “Bismillah” not pre condition for wodu
48. Bismillah should not be read audibly in salah
49. No qirat behind Imam
50. Raising hands only in first takbir
51. Placing hands below navel
52. Sitting posture in salah
53. Standing up straight in 1st and 3rd rakat
54. Fajar sunnat after sunrise
55. Witr is three rakat, no salam after two rakat
56. No qunoot in fajar salah
57. Some praiseworthy notes about imam Abu Hanifa
58. Imam Abu Hanifa’s some illustrious teachers
59. Some illustrious students
60. Some profound personalities who praised Imam Abu Hanifa
61. Chronology of four Imams
62. Authors of six authentic Hadith books

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 BISMILLAHIR RAHMANIR RAHIM

1st object

Legal status of Ijtihad and Taqleed

( Psychoanalyse and conform)

1st Hadith
Narrated by Tariq that due to an obligatory bath, someone did not performe
salah. He came to prophet (s.a.w) and related the incident. Prophet (s.a.w) told
him “you did the right thing”. Thereafter another person came with a similar
problem but he added “I performed Tayammum1 and read salah”. Prophet
(s.a.w) told him “you did the right thing too”. (Nasaee page 293 kitabut taharat)
This Hadith it is clearly providing evidence for the permissibility of Ijtihad and Qias.
(Psychoanalyse and analogy) Because if they knew the ruling, there was no need for them to
ask the prophet (s.a.w) after the task has been done. In the initial stage they carried out the
task according to their won Ijtihad and Qias and informed prophet (s.a.w) thereafter.
Prophet (s.a.w) accepted both of their actions. It is well accepted principle that any action
which is not rejected by prophet (s.a.w) is an Islamic law. Especially in the case of
affirmative evidence, it is a shar’ee rule. Thus it is proven that in the time of prophet (s.a.w)
sahaba (r.a) did Qias. And He (s.a.w) approved it. So there is no doubt about the
permissibility of Qias.

To tell both “you did the right thing” means both has received the reward. It does not mean
that everyone has the choice either do tyammum or not, or read salah or not.

1
Dry ablution.

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2nd Hadith
Hadrat Amar ibnul AAS (r.a) says: in the expedition of “Zat-as-Salasil” I had a
wet dream in a cold night. I thought if I take a bath, I would die. So I did
tayammum and led the salah. My companions reported the story to prophet
(s.a.w). Prophet (s.a.w) asked me, O Amar, in the state of impurity you led the
salah? I informed him what was obstacle for me to take a bath and all due
respect I reminded him that Allah says “do not kill yourselves. Verily Allah is
most kind”. Hearing that prophet (s.a.w) smiled and did not say anything.
( Abu Dawood page 293 kitabul hudud)

This Hadith is clearly indicating the permissibility of Ijtihad and Qias. Because Hadrat Amar
Ibnul Aas (r.a) has expressed his reason and prophet (s.a.w) accepted it.

3rd Hadith
Reported by Hadrat Abu Saeed (r.a) that, two persons performed salah by
making tayammum due to non access of water. But water became available
before the salah time expires. So, one person repeated the salah by making
Wodu while the other person did not. They asked Hadrat prophet (s.a.w)
regarding this matter. Prophet (s.a.w) said to the person who did not repeat
the salah, you followed the Sunnah and first salah is sufficient for you.
Regarding other person he said, you received the full reward. (I.e for the both
salah you will get rewarded.)(Nasaee page 75)
It is evident that both sahabahs on this occasion acted upon Qias. Hadrat prophet (s.a.w)
did not charge anyone. Obviously one person’s Qias was right while the other’s was wrong.
It is Mujtaheedeen’s (jurists) principle that some time he will be right and some time he will
be wrong. That is why Hadrat prophet (s.a.w) did not charge anyone. Therefore
permissibility of Qias is established.

Together, all these Hadithes are proving the permissibility of Qias. Where there is clear
verse or Hadith is not available, sahaba kiram (r.a) used to do Ijtihad (psychoanalyse) with
the permission of Nabi kareem (s.a.w)

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4th Hadith
Narrated by Aswad Bin Yazid that, Hadrat Muaz Bin Jabal (r.a) came to us as a
teacher and a governor. We asked him about someone who passed away and
left behind a daughter and a sister as his heirs. Hadrat Muaz (r.a) ordered that
half for the daughter and half for the sister. Rasulullah (s.a.w) was alive at that
time. (This Hadith is narrated by Bukhari and Abu Dawood. Words are taken from Bukhari
page 379 kitabul faraiz)

From this Hadith, it is evident, that taqleed (follow someone, without asking him proof with
such a confidence that his interpretations will be according to Quran and Hadith) was
existing in the time of Hadrat prophet (s.a.w). Questioner did not ask him for proof, and he
accepted the judgement, bear in mind that Hadrat Muaz (r.a) has an authority’s status in
religion. This is called Taqleed. Hadrat Muaz (r.a) was sent by prophet (s.a.w) himself. There
is no narration reported against this verdict. Neither any rejection, nor any objection been
narrated from prophet (s.aw) about it. Therefore, it is materialized that allowable of Taqleed
in the life time of Hadrat prophet (s.a.w) without any discard were grounded.

5th Hadith
Hadrat Salim (r.a) narrated that Hadrat ibn Umar (r.a) was asked about a
person who has a debt to pay on a specific time. But the lender cuts some
money if the borrower pays earlier. Hadrat ibn Umar (r.a) did not like this
arrangement. (Muatta Imam Malik page 23)
In this particular case, no sound Hadith been reported. It is ibn Umar’s Qias. Questioner did
not ask him for proof. To accept this judgement is Taqleed, and not to provide proofs by ibn
Umar (r.a) is allowing the Taqleed. Thus the action of Hadrat ibn Umar (r.a) confirms the
permissibility of Qias and Taqleed respectively.

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6th Hadith
Reported by Hadrat Imam Malik (r.a) that he received a news from Hadrat
Umar(r.a) that somebody borrowed some grain from another person on a
condition that he must pay him back in a different city. Umar (r.a) disapproved
it. (Muatta Malik page 34)
In this case also, no sound Hadith been reported. The answer was given from Qias.
Reference was not provided in the answer. Questioner even did not ask for it. Without proof
he accepted the answer. This is Taqleed. Therefore both are legalized by the action of
Hadrat Umar (r.a) too.

7th Hadith
Narrated by Sulaiman bin Yasar that Hadrat Abu Ayub Ansari (r.a) was coming
to perform Hajj. On the way to Makkah, in the jungle he lost his camel. After
completing Hajj he came to Umar (r.a) and related the whole story. Umar (r.a)
says “now do as the other umrah performers do. Thereafter open your umrah
cloths. Next year come for Hajj, and do Qurbanee with whatever means you
will have.”(Muatta Imam Malik page 131 kitabul hajj)
From this Hadith it is known that those sahabahs who could not do Ijtihad, they used to
follow the other Mujtahideen (Jurists) sahabah. Hadrat Abu Ayub Ansari is a sahabi as well.
But he did not ask Umar (r.a) for proof. Now listen to Tabieen’s (who met sahaba) narrations
regarding Taqleed.

8th Hadith
Narrated by Ubaid bin Abu Saleh, he says that I sold some barley to people of
“Dar-e-Nakhla” with a fixed price and with specific time. Then I decided to set
off for Kufa. So these people asked me to drop the price down basis on cash
payment. I asked Hadrat Zaid bin Thabit (r.a) about this dealing. He replied, I
do not grant permission for you. Neither I allow you to consume anything from
it nor feed the others. (Muatta Imam Malik page 33)
In this incident too, Hadrat Zaid bin Abu Saleh did not ask proof to Hadrat Zaid bin Thabit
(r.a). This is Taqleed. Among sahabahs and Tabieens such a narrations are so huge, even in
the blessed era of Hadrat Prophet (s.a.w) between sahabas or between sahaba and Tabieen
this type of asking and answering are so many, that it is difficult to confine them.

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 2nd object

Legal status of reasoning and Taqleed

Outline a ruling by doing Ijtihad (psychoanalyse) is valid. Similarly, act upon the wanting of
Hadith by using Ijtihad is applicable as well. Considering technical meanings and leaving out
the literal meanings are not against Hadith or rejection of Hadith. In case of many
possibilities give preference for one meaning is legitimate. This kind of Ijtihad is permissible,
as well as Taqleed too.

1st Hadith
Narrated by ibn Umar (r.a) that on the day of AHZAB Rasulullah (s.a.w) told
sahabah “until you reach BANU QURAIZAH no one should perform Asr salah.”
But, the time of Asr was due before they were reached there. So disagreement
took place among them. Some say we will not read Asr salah until we get there
and others say no, we will read salah. Because Rasulullah (s.a.w) meant that
you travel so fast, so you can reach in BANU QURAIZAH before Asr salah. Later
on when this story was related to prophet (s.a.w) neither he accused anyone
nor punishment issued for anybody too. (Bukhari 2nd volume page 591)
In this incident, some sahabah used the power of Ijtihad by looking at the theme of Hadith
and performed salah, which is of course, one of the possibilities. But prophet (s.a.w) did not
accuse them, why did you act against the literal meaning of Hadith? In the same token, he
did not offend the others as refrainers of Hadith.

2nd Hadith
Hadrat Anas (r.a) reported that somebody had an affair with a slave girl.
Prophet (s.a.w) ordered Ali (r.a) to execute that person. Ali (r.a) came and
found him in the well cooling his body. Ali (r.a) commanded him to come out.
He spread his hand; Ali (r.a) took him out of the well. His condition was

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despicable. So Ali (r.a) did not punish him. He informed Hadrat prophet (s.a.w)
about it. Rasulullah (s.a.w) welcomed Ali’s (r.a) decision. In another narration it
says, that prophet (s.a.w) said “what an on-lookers can witness, you can not
sight from far”. (Muslim page 136 kitabul hudud)
In this incident prophet (s.a.w)’s order was specific and clear. But Hadrat Ali (r.a) forwarded
it on circumstances. That is why he did not punish him. Prophet (s.a.w) not only accepted
the decision, rather welcomed it, despite being contrary to literal meaning of Hadith. From
this, it is known that, activation of Hadith according to circumstances is not opposite to
Hadith, though it goes against the literal meanings of Hadith.

3rd Hadith
Narrated by Hadrat Anas (r.a) that, once Muaz (r.a) was sitting behind Nabi
(s.a.w) on a conveyance. Hadrat prophet (s.a.w) called him three times and
each time he answered. Then prophet (s.a.w) said to him “whoever with
conviction proclaims that there is none worthy of worship but Allah and
Muhammad is the messenger of Allah. Jahannam is haram for him.” Muaz (r.a)
asked prophet (s.a.w) “can I pass the message to others, they will be excited”.
Prophet (s.a.w) said NO. They will rely on it only. When Hadrat Muaz was
approaching death, fear of sin he disclosed the message. (I.e. concealing
religious knowledge is haram) (Bukhari and Muslim.Mishkat page 6)
Look, this Hadith literally means not to pass the message. But Hadrat Muaz (r.a) with a
power of Ijtihad located it on probability of specific time limit. Later stage he disclosed it.
From this, it is proven that sahabah never used to consider working out reasons and
deriving rulings from Hadithes are objectionable. Otherwise it is obvious that they should
consider them as subjective worship and no debate would have had taken place among
themselves.

4th Hadith
Abu Abdur Rahman Salami narrated that Ali (r.a) read out his sermon. It was
consisting that Ali (r.a) says “one slave girl committed adultery. Prophet (s.a.w)
ordered me to lash her. When I came to her, I’d seen that she had just given
birth. If I lash her, I’m afraid she would die. I told prophet (s.a.w) about it. He
said, you have done a good thing. Leave her now, Let her get better.”(Muslim,
Abu Dawood, Tirmizi—page 136 kitabul hudud)

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 Ali (r.a) through his power of Ijtihad looking at the other common evidences postponed it
on postnatal borne. Despite being there was no restriction in the Hadith. Prophet (s.a.w)
welcomed the decision. It is an example for those people who says “Sura Fatiha should not
be read behind Imam”, they refer the Hadith LA SALATA ILLA BI FATIHATIL KITAB (no salah
without Sura Fatihah) on Munfarid (who reads salah alone) because of the other Hadith
which narrated by Sufyan quoted in Abu Dawood. (It will appear at the end of the book.) So
it is incorrect to label them as discarder of Hadith.

5th Hadith
Narrated by Hadrat Saad bin Ubadah that he asked Hadrat Prophet (s.a.w) if
somebody finds another person sleeping with his wife, should he kill him?
Prophet (s.a.w) said NO. Saad says why not he should be killed? By the being of
that, who sent you with a true religion, first of all I will finish him with my
sword on the spot. Rasulullah (s.a.w) said to the audience; listen to your
leader, what is he saying? (Muslim, Abu Dawood, Mishkat 2nd volume page 401)
External thinker would say (Allah forbid) that, this sahaba rejected the Hadith. No, never;
otherwise prophet (s.a.w) would have scolded him instead of praising him by using
honourable word “syeed” (leader). Because, in other Hadith, it is forbidden to call a Munafiq
(hypocrite) as “syeed”. Without doubt being a Muslim rejecter of Hadith will be a worse
Munafiq. If it is the case, then why prophet (s.a.w) called him a syeed? In fact he thought
that if you want to save yourself from qisas (counter death), then do not kill him. Rather
bring witness. Otherwise, killing that man will be unlawful. So he meant that I would be
killed in Qisas. Because, in the court I will not have any witness. But I do not care, I will never
spare him. So in this situation killing itself is lawful. Thus it is not rejection or denial of
Hadith. If a Mujtaheed with power of Ijtihad takes delicate meaning of Hadith and avoid
literal meaning---- then it is correct to act upon it. And will not be regarded as rejection of
Hadith.

6th Hadith
Ibn Abbas (r.a) narrated that there is no significance for pilgrims to stop in
Mahsur (A place). Because, it was a stopover for prophet (s.a.w). (Bukhari,
Muslim and Tirmizi page 131)

An act which is occurred from prophet (s.a.w) is a proof as Sunnah. That is why Ibn Umar
(r.a) opined --it is a Sunnah. On the contrary, another well respected Sahabi with his own
Ijtihad is saying that it is not a Sunnah. By chance prophet (s.a.w) stopped over there. From

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this, it is known that Sahaba never used to consider this kind of Ijtihad as opposite to
Hadith.

According to Hanafi school the Hadith reported about reading sura Fatiha in Janazah, is not
an objective Sunnah. Coincidently, as Thana and Dua, prophet (s.a.w) read it out. Similarly,
to stand in the middle of corpse was not intentionally; rather it was by chance for a different
reason. Thus Hanafi scholars can not be reproached.

7th Hadith
Reported by Abdullah that Asma Binte Umays (Abu Bakar’s wife) gave him a
bath when he passed away. Then she asked Muhajireen Sahabah (emigrants)
who were present there “I am fasting and it is a very cold day, do I have to
bath?” They replied NO. (Muatta Malik page 228)
It is stated in the Hadith with imperative form that bathing oneself is obligatory (wajib) after
giving bath to a dead body. But Muhjireen sahabah referred it as non obligatory ritual. If
someone unable to carry out any wajib action, he may perform tyammum instead. But
sahabah did not order her to do so. And they did not consider it is against Hadith too.

3rd object

Muhaddith and Mujtaheed

(Scholar of Hadith and Jurist)

An individual, who does not have qualification for Ijtihad (psychoanalyse), may not do
Ijtihad. Somebody may be well qualified in Hadith, but it is possible that he may not be a
Mujtaheed (jurist). Because collections of Hadith do not qualify a person as Mujtaheed
(jurist).

1st Hadith
Narrated by Ibn Abbas (r.a) that, in the time of Hadrat Prophet (s.a.w)
someone was injured. Then he had a wet-dream too. His companions
instructed him for bathing. He took bath and died. When Rasulullah (s.a.w)
heard the news, he said “they killed him, may Allah kill them. Why did they not

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ask? It was sufficient for him to do tayammum, put a bandage and rub over it.
And wash rest of the body”. (Abu Dawood page 293 kitbut taharat)
His companions with their own logic assumed that the ruling from the verse of the Quran
WA IN KUNTUM JUNUBAN FATTAH HARU (clean yourselves if you are unlean) is common
between fit and excused persons. Another verse WA IN KUNTUM MARDA (if you are sick) is
definite with minor impurities only. Basis of this ground they issued the fatawa. Rasulullah
(s.a.w) did not reject this fatawa because of the Ijtihad; he rejected the fatawa because
these people were not qualified to issue a fatawa.

2nd Hadith
Hadrat Adi ibn Hatim (r.a) narrated when the verse revealed WA KULU WASH
RABU HATTA YTABY ANA LAKUM UL KHAYTUL ABYADU MINAL KHAYTIL
ASWADI (and eat and drink, until the white thread of dawn appear to you
distinct from its black thread2) I put one white thread and one black thread
under my pillow. Some portion of the night I could not make out any
differences. In the morning I told prophet (s.a.w) about it. He replied “your
pillow is so massive that day and night were squeezed under your
pillow.”(Reported in five books of Hadith, Mishkat page 42)
This Sahabi was not qualified in Ijtihad. Despite being his mother tongue is Arabic, he could
not understand the meaning of Quran. Out of joke Prophet (s.a.w) rejected his mistake.

3rd Hadith
Ata ibn Yasar reported that someone asked Hadrat Abdullah ibn Amar ibn Aas
that somebody before intercourse gave three talaq (divorce) to his wife. Ata
replied, a virgin gets only one talaq. Abdulla said “what you know about
fatawa? With one talaq she can gets ba’een (severed). By receiving three talaq,
until she gets married to someone else, can not marry the first husband”.
(Muatta Malik page 314)

2
Sura Baqara verse 187

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Hadrat Ata (r.a) is a great scholar and a Muhaddith. Regardless of his calibre Hadrat Abdulla
did not consider his Fatawa as trustworthy, only because of lacking Ijtihad. By using the
words INNA MA ANTA QASS pointing out that, he is not a Mujtaheed.

In brief, reporting of Hadith and a Mujtaheed are two different things. Now, listen to the
evidence which provides information that, a person may be well-qualified in Hadith but
does not necessarily mean he can be a Mujtaheed too.

4th Hadith
Hadrat ibn Masud (r.a) narrated that Rasulullah (s.a.w) said “May Allah
freshen that person who listen to my Hadith, memorise it, preserve it and
convey it to others. Because, some reporters are not profound in the field as
conveyed.” (Reported by Shafee and Baihaqi in Mudakkal.and reported by Ahmad. Tirmizi,
Abu Dawood, Ibn Majah and Darami by Zaid ibn Thabith.Mishkat page 28)

In this Hadith it is apparent that some Muhaddith or Hafiz ul Hadith (well-qualified in

Hadith) may not have deep understanding or they have less understanding on the subject.

Analysis: Essence of Ijtihad

Now listen to the Hadithes which will open up the door for power of Ijtihad.

1st Hadith
Reported by ibn Masud (r.a) that Rasulullah (s.a.w) said Quran was revealed
on seven qirats (recitation style). Every verse has an inner and outer
dimension. I.e. for inner dimension require deep understanding and for outer
Arabic knowledge. (Sharhus Sunnah, Mishkat page 27)

2nd Hadith
Urwa ibn Zubayr (r.a) narrated that I asked Hadrat Ayesha (r.a) regarding this
verse “Innas safa wal Marwata”( Safa and Marwa are among the symbols of

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Allah. So if those who visit the house of Allah in the season or other times,
should compass them round, it is no sin in them.3) It seems that, if someone
does not do tawaf of Safa and Marwa he is not a sinner. (Taking literal
meaning, the external thinker will consider such meaning). Hadrat Ayesha (r.a)
said, nephew, you made a great mistake. If this verse meant what you thinking,
then the sentence would have been “LA JUNAHA ALAIHI ALLA YATTUWFA
BIHIMA”. (I.e. there will be no sin if someone does not do tawaf). Zuhri said, I
informed Abu Bakar ibn Abdur Rahman about it. He said “I did not know this
knowledge before”. (Malik, Bukhari, Muslim, Abu Dawood, Tirmizi, and Nasaee. Mishkat
page 41)

3rd Hadith
Hadrat Ibn Masud (r.a) reported regarding the virtues of Sahaba, that they
were the best among entire ummah, their hearts were cleanest, knowledge
were deepest and life were simple. (Razin, Mishkat page 24)

4th Hadith
Narrated by Abi Juhaifah that I asked Ali (r.a) that, there are some texts in
your possession which are not included in the Quran. “By the being of that
who gave life to a morsel and created souls, I do not have any sort of
knowledge like this”, replied Ali. “But of course Allah has bestowed upon me
with unique understanding of Quran”, added Ali.
(Bukhari, Tirmizi and Nasaee Mishkat page 403)

5th Hadith

Narrated by Zaid bin Thabith (r.a) that, in the time of “Ahle Yamamah” Hadrat
Abu Bakar (r.a) sent somebody to call for me. On reaching there, I found
Hadrat Umar (r.a) waiting for me. Abu Bakar (r.a) told me, Umar (r.a)
suggested him that in the battle of Yamamah a lot of Hafiz e Quran (Quran

3
Sura Baqara verse 158

15
memorisers) had been martyred. If it carry‘s on like this, I fear, a huge portion
of Quran will be lost. So he is asking me to compile the Quran. I (Abu Bakar)
told Umar (r.a) “the task prophet (s.a.w) did not do how I can undertake such a
mission?” “By Allah this is an outstanding work,” persevered Umar. Until my
heart was gladdened like him (Bukhari and Tirmizi Mishkat page 88)

Some points are note worthy from above mentioned five Hadithes.

1.
In the Quran and Hadith some meanings are clear while others are concealed and
complex. These secrecies are causes and rules. They are called treasures of the
Quran. First Hadith is the proof regarding Quran. One ahead of it, which is also
narrated by ibn Masud (r.a), is the proof for Hadith. Considering “external meanings”
student is more profound than the teacher is does not make sense. That is why it is
clear both are focusing on inner meanings of Hadith.
2.
Depth of understanding the Quran and Hadith vary, according to intellectual standard.
Some could not go beyond the external meaning while others can reach inner
dimension of treasure. Second Hadith is indicating on it. Clue in the verse is not so
hard, but Urwa (r.a) could not understand it, whereas Ayesha (r.a) comprehends it. It
was a very delicate matter that is why Abu Bakar bin Abdur Rahman showed gratitude
to Urwa after hearing this and designated it as ilm (knowledge).
3.
Every two persons have some differences. Dissimilarities of understanding in every
occasion do not categorize the comprehended man more virtuous. Then what makes
him more virtuous? Definitely, it is some special degrees, which is third Hadith
pointing out.
4.
This special degree can not be achieved by academic qualifications. Rather it is a gifted
rank. Fifth Hadith representing on this issue. In the initial stage Abu Bakar (r.a) looking
at the external meaning of Hadith, bear in mind the wicked effect of bidah
(innovation) was confused about usefulness of compiling Quran. When hidden cause
was exposed in his heart and wickedness of bidah removed, protection of religious
obligation became top priority, now his heart was satisfied. Through research it
appears that, the above mentioned Hadithes are pointing out a lot of other things as
well. Fear of length, we just discussed one Hadith for one object only. Because, our
aim is to show “the special degree” which mentioned in the Hadith is achieved
through power of Ijtihad.

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So the outcome from these Hadithes: Ijtihad is talented, power of understanding for special
knowledge, and god gifted of course. The scholar attains contentment by using this power
widely. Because, in this position he becomes aware of hidden causes, complex meanings,
and ethics of rulings. Other people can not even reach there. Sometimes this contentment
changes the view. In this case he gives up the first one. This power is captioned in different
places of Quran and understanding, Fiqh, Opinion, analyse,
Hadith as
psychoanalyse and contentment etc.

4th object

Permissibility of individual Taqleed (conformity) and it’s meaning

1st Hadith
Hadrat Huzaifa (r.a) narrated that prophet (s.a.w) said, “I do not know how
long I am going to live with you. Follow these two persons after me and
gestured towards Abu Bakar and Umar.”(Tirmizi)
In Hadith, the word “MIM BA’DEE” (after me) is indicating their time of caliphate.
Otherwise, without caliphate both of them were present in front of him. So prophet (s.a.w)
meant, as a caliph follow them. Obviously, caliph will be one at a time. Follow Abu Bakar
when he is a caliph and follow Umar when he is in the office. Each one should be followed
for a specific time. He (s.a.w) never ordered to ask proof from them too. It is not a common
practice to seek proof for every Mas’ala. This is individual Taqleed. Key point of individual
Taqleed is, when someone needs to ask a Mas’ala, he should turn to a scholar with
confidence and act upon it with his instruction. Here we are not talking about its requisites.
It will be discussed soon. The aim here is only to discuss its permissibility and acceptance
according to Sunnah. So it is proven by the grace of Allah (s.w.t) in the aforementioned
Hadith quoted just now, though for a specific period.

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2nd Hadith

Narrated by Aswad bin Yazid................

This is a same Hadith which we related in the 1st object, Hadith no 4. By this Hadith Taqleed
materialized as Sunnat. Similarly, it proves the individual Taqleed as well. When Rasulullah
(s.a.w) sent Muaz (r.a) to Yemen as a preacher, then definitely he allowed Yemenites to turn
to Muaz in every matter. This is individual Taqleed.

3rd Hadith
Summary of this long Hadith is: Narrated by Huzail bin Shurahbil that Hadrat
Abu Musa (r.a) was asked a Mas’ala. Same Mas’ala was asked to Hadrat Ibn
Masud (r.a) and informed him about Abu Musa’s opinion as well. But Ibn
Masud gave a different Fatawa. Hearing this Abu Musa said, since this learned
scholar is living with you, do not ask me a Fatawa. (Bukhari, Abu Dawood and
Tirmizi Mishkat page 379)

Everybody understands the statement of Abu Musa “since this learned scholar is living with
you, do not ask me a Fatawa.” What he meant? He meant, if someone needs to ask a
Mas’ala, he should turn to Ibn Masud with confidence and act upon it. This is individual
Taqleed.

5th Object

Nowadays individual Taqleed is necessary and why?

To categorize anything as wajib (necessary) are two kinds

A.
If unique emphasise was given in the Quran and Hadith. e.g.: Salah, fasting etc. These
kinds of necessities are called objective necessity.
B.
Particularly no emphasis was given for the matter. But those things which were given
emphasized in the Quran and Hadith can not be achieved normally without acquiring
this matter. Like, to collect Quran and Hadith and write them down in the form of book,

18
 nowhere in the Sharia any stress has been given. In fact, Hadith goes against the
obligation of writings.

4th Hadith
“Ibn Umar (r.a) reported that, Rasulullah (s.a.w) said, we are an illiterate
nation. Do not know calculating and writings.” (Bukhari, Muslim, Mishkat page 166)
Hadith is clear on subject. In general terms, if writings are not wajib (obligatory), then how
come writing something special (Quran) will be wajib? However, protect and safeguard
Quran and Hadith is significant. From experience it is verified that, without writing them in
paper, naturally it would have been impossible to protect them. That is why; writing Quran
and Hadith is signified as necessary (wajib). Since then, unified resolution is been carried on
in entire Ummah regarding this necessity. This kind of necessity is called effective necessity.
When it is said that, individual Taqleed is necessary, it means effective necessity. Not
objective necessity. That is why, specific verse or Hadith regarding Taqleed by mentioning
name is not available. Despite writing Quran and Hadith were discouragious, but still it is
considered as wajib without a question. Aurther more, it is not regarded as opposite to
Hadith. Similarly, individual Taqleed is wajib, but does not require a proof from Quran and
Hadith.

On this topic there are two issues to be discussed.

1.
Pointing out those objects that dilemma will occur, if individual Taqleed is not followed
nowadays.
2.
Necessity of these objects.

The objects in first issue as follow:

A.
Sincere Intention for knowledge and deed has to be only for religion.
B.
Top priority should be given on religion over the desires. I.e. Desires should follow
the religion, not the other way around.
C.
Safeguard oneself from any suspicious act, which is harmful for religion.
D.
Not to go against rightly guided predecessor’s unanimous decisions.
E.
Do not exceed the boundary of religion.

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It is proven by experience that, if individual Taqleed is not followed, mischief erupts.
Nowadays most characters are corrupted and people comply religion with own purpose.
Related Hadithes are demonstrating all information about it. This is known to the scholars.
Anyway, if individual Taqleed is not followed three dilemmas will occur.

1. Details: corruptions by leaving individual Taqleed

Some people will consider themselves as Mujtaheed (jurist). They will bring all those
Hadithes, which allows the permissibility of Ijtihad and say, Ijtihaad is not specified with
only one group. We are educated, translation of Quran and Mishkat we read also or we
heard it from so and so Ulama and understood it. Then why should not be our Ijtihad
accepted? When Ijtihad will be common for everyone, just imagine how much
alterations and changes will take place! For example, possibly someone will say,
predecessors Mujtahideen took in to account those rulings, which ones are linked up
with causes. Thought like this is reasonable and sound. Similarly, rulings about wudu, I
would say, it is connected to a cause. Reason for this is that: Arab people, most of the
time used to graze their camels and goats in the field, their hands get dirty with
excretions and the same hands touches the face. So, they were ordered to make wudu,
that these places must be cleaned. On that ground, those places are washable in wudu,
which are usually unwrapped. We have a bath every day; stay in the secure homes with
luxury, whole body is clean at all times. So wudu is not wajib on us. Without wudu salah
will be valid. Actually, which order is linked up with which reason and which one is not,
exclusively understood by the outstanding knowledgeable Imams. Now interfere against
it, merely a wrong idea. Or someone might say, in marriage, witnesses are not
necessary. It will be needed only where there is possibility of dispute. Otherwise in
absence of such a fear you do not need witnesses. So without witness marriage is valid.
Even it is possible, someone might take into consideration that, ruling will be in order,
despite scholars unanimously taken it off. Like “Muta” (marriage for a fixed period), he
will claim that, it is valid. Taking these three examples under consideration, guess how
much one has to go against unanimous decisions, taken by predecessors. It is
abandoning the D object out of five.

Reality of Ijma (unanimity)

Ethics of Ijma is that, entire scholars of the time should unify in one decision. If someone
stays away from this unity, he will be regarded that, possibly he does not have correct
evidence and will be excused from wrong. Rulings of above mentioned three examples

20
 are similar. Only disagreement in “Muta”, but because of non reliability towards
authentic evidence it is not regarded as harmful for Ijma. Normally, non participation in
Ijma is not harmful for Ijma precisely. Otherwise it will be very difficult to verify the
channels of authenticity about Quran. It is proven in Hadithes of Bukhari that, according
to Ali (r.a) recitation of called off ayat (mansukh) must be included in the Quran. Hadrat
Abu Darda (r.a) in sura “Lail” WA MA KHALA QAZ ZAKARA WAL UNSA the word WAMA
KHALAQA and Ibn Masud (r.a) AUZU BILLA and BISMILLA used to consider excluded from
Quran, although it is lasted for a short period of time. But segment must be included and
non segment must be excluded; is an established fact over the ages. Everyone believes
that, Quran is protected at all times. These people were wrong in providing evidence. No
one among predecessors or successors considered it is harmful for Ijma. Instead they
were regarded as excused.

2. Some people will not do Ijtihad, neither they will follow any
mujtaheed

Second dilemma is: some people will think Ijtihad is not permissible at all. So they
themselves will not do Ijtihad, neither they will follow anybody’s Ijtihad too. Only they will
take external meaning of Hadith and act upon it. One downfall here is, those rulings, which
ones are silent in the text (Quran and Hadith), they will not do any Ijtihad about it. Because,
they do not consider it is lawful to do Ijtihad. So they will rather observe silence and commit
wrong actions. Obviously, it is abandoning E from above mentioned five. These kinds of
rulings are so many that, it is impossible to enumerate. It will be apparent by looking at the
Fatawas. Another thing is that, some Hadithes are definitely cannot be acted upon it by
taking external meanings only. For example:

Hadith:

Reported in Muslim that, Rasulullah (s.a.w) read Zuhar and Asr together.
Magrib and Isha together without fear or travelling (Mishkat 240)
Without excuse, it is not permissible to read two salah together. It is clear in the Hadith.
Thus, interpretation is needed for Hadith by using power of Ijtihad. Otherwise violation of D
will commence.

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 3. They will not do Ijtihad themselves, nor they will act on external
meaning of Hadith

Third dilemma will happen, they will not do Ijtihad themselves, nor will they act on external
meaning of Hadith as well. In fact, in difficult matters, they will follow non limited Imams.
Sometimes one Mujtaheed will be followed, and sometimes other Mujtaheed. In some
occasions, it will go against Ijma. For example, according to Imam Abu Hanifa wudu will be
broken by taking out blood. In this instance, this person will say, I follow Imam Shafee. So
wudu is not broken. Later on, same person touched a woman with desire of sex, as per
Imam Shafee wudu is broken. But now he will say, I am Imam Abu Hanifa’s follower. This
means, his wudu is not broken. Thus, without a fresh wudu he read salah. Unanimously, his
wudu is broken although reason is different. That is why, as stated by all, this salah is not
valid. Subsequently, it is the violation of D in above mentioned rules. Even though in some
cases it will not go against as much as Ijma is concerned, but in several matters, he will
follow the one, which suits his desires. So eventually, if one Imam’s opinion does not meet
his wanting, then he will look for another Imam. His Ilm (knowledge) and Amal (actions) will
not be for the sake of Allah. Apparently, it will be opposed of A in fives. By leaving out
individual Taqleed these five phenomenons will be affected.

A.
Sincere Intention for knowledge and deed has to be only for religion.
B.
Top priority should be given on religion over the desires. I.e. desires should follow
the religion, not the other way around.
C.
Safeguard oneself from any suspicious act, which is harmful for religion.
D.
Not to go against rightly guided predecessor’s unanimous decisions.
E.
Do not exceed the boundary of religion.

First issue is proved. Now second issue, i.e. these five matters are objective necessity. It is
proven by the Hadith.

1st Hadith:
Hadrat Umar (r.a) reported to have said that, Rasulullah (s.a.w) said “the
reward for deeds depends entirely on intentions, and everyone is paid in
accordance with the nature of his intention. Whoever migrate for the sake of
22
Allah, he will be rewarded according to it and if migrates for the worldly affairs
(to earn it or for a woman to marry her) he will get what he desired for.”
(Bukhari and Muslim, Mishkat page 3)

In this Hadith, first phenomenon i.e. obligation for sincerity of intention is apparent. Look,
migration carries such a significant weight that in other Hadith it is reported that previous
one year sins are forgiven. But when worldly affairs penetrated, everything become useless.
Prophet (s.a.w) jeopardized about it. Obviously, it is for the leaving out of a wajib action.

2nd Hadith:
Hadrat Abu Huraira (r.a) reported that, Rasulullah (s.a.w) said, “If someone
learns such an Ilm (knowledge) that Allah’s favour can be achieved through it.
But he uses it for the worldly gains. On the day of judgement, he will never
smell the fragrance of jannah. (Ahmad, Abu Dawood, Ibn Majah and Mishkat page 26)
How severe warning about those people who ask Fatawa to acquire some worldly benefit!
However, this Hadith is also proving the necessity of no 1.

3rd Hadith:
Reported by Abdulla ibn Amar ibn AAs that Rasulullah (s.a.w) said, none of you
will be a proper Muslim, until your desires follow my teachings. (Mishkat page 23)
This Hadith is proof for the second object.

4th Hadith:
A long Hadith reported by Hadrat Numan bin Bashir (r.a) that, Rasulullah
(s.a.w) said, suspicions lead you to commit forbidden actions. (Bukhari and
Muslim Mishkat page 233)

Form this Hadith it is known that, if something is doubtful, then stay away from it. Scholars’
famous saying: the object leads you to haram. It is haram also.

5th Hadith:
Reported by Atia Sadee that, Rasulullah (s.a.w) said, “A person will not be
included among pious people, until he stays away from such a thing, which is
not suspicious in nature, but resemble to it”. (Tirmizi, Ibn Maja, Mishkat page 234)

23
According to Quran “Taqwa” (piety) is wajib (obligatory). In this Hadith piety is connected to
stay away from such a suspicious thing, which leads to commit sin. So, it is became wajib to
stay away from suspicious thing. It is proving B on subject.

6th Hadith:
Reported by Abu Malik Ashari (r.a) that, Rasulullah (s.a.w) said, “Allah has
saved you from three catastrophes:

1.
Your prophet will not curse you that, all of you may destroy.
2.
Falsehood will not over power all rightly guided people.
3.
You will not unify in a wrong decision.(Abu Dawood 363)

7th Hadith:
Narrated by Hadrat Muaz bin Jabal (r.a) that Rasulullah (s.a.w) said, “verily
Satan is a wolf for men. He catches the goat which one is lost from herd and
stayed far away in the corner. Save yourselves from different sects and Link up
with a group of common Islamic scholars. (Ahmad,Mishkat page 23)

8th Hadith:
Reported by Abu Zar (r.a) that Rasulullah (s.a.w) said, “If someone separated
himself one span from rightly guided group, he pulled out an Islamic chain
from his neck.” (Ahmad, Abu Dawood, Mishkat page 23)
Above mentioned three Hadithes are proving that, if Ummat E Muhammadi become united
in a decision or mutual resolution take place among them, it will not lead them to astray.
Rather, contrary to it will be astray or off the tracks. Allah says “FAMA ZA BA’DAL HAQQE
ILLAD DALAL”. Stress has been put forward towards collective decision and warnings were

24
given for separatists. Thus, oppose of Ijma is non permissible and leading to astray. So it is
wajib (necessary) to act upon required Ijma’s entity. This is the proof for no 4 object.

9th Hadith:
Hadrat ibn Abbas (r.a) reported that, Hadrat Ali (r.a) asked Hadrat Umar (r.a)
“O, leader of believers, you are aware of it that, prophet (s.a.w) said three
persons are free from obligations:

1.
Immature, till he become an adult.
2.
A sleeping person, until he woken up.
3.
A mad person, until he become sane.
(Abu Dawood page 136)

This matter is so obvious that, it does not need any evidence. Moreover, this Hadith is
indicating that, except those persons who are free from obligation, everyone else is
responsible. No one is allowed to exceed the boundary of Sharia. Allah has affirmed it in the
Quran “AFA HASIBTUM ANNAMA KHALAQNAKUM ABASAN in another place AA YAHSABUL
INSANU AY YUTRAKA SUDA.

So fifth object also been proven. Necessities for these five objects were the establishment of
second issue. With a grace of Allah (s.w.t) both issues are proved. So, individual Taqleed is
materialized. In brief, individual Taqleed is a pre condition for wajib, and of course
requirements are essential for necessity.

25
 Pre conditions are wajib too

This rule is so well known that, it does not need any explanations. Out of consent one
Hadith is prescribed.

Hadith:
Narrated by Aqaba bin Amir that, I heard from Rasulullah (s.a.w), “if someone
left the archery after learning it, he is none of us”. Or he says “he is a sinner”.
(Muslim, Mishkat page 228)

It is clear that, archery is not an objective worship in Islam. But it is a pre requisite for the
time being to establish Allah’s religion. That is why; warning was uttered against given up
archery. It is an example for the “necessity of time”. Now two misconceptions can arise
from above discussions.

1.
It is proven from preceding pages that common people get misled if individual
Taqleed is not followed. So it should be wajib for common people. Why this Fatawa
is given for everyone else?
Answer: common people are focused when rules are made to prevent corruption.
Considering them, rules are applied. Scholars say if something is doubtful for
common people; it is Makruh (dislike) for elite class. Regarding this, following Hadith
is presented:

Hadith:
Reported by Jabir (r.a) that Umar (r.a) came to prophet (s.a.w) and asked
him, we hear some discussion from Jews and it sound good. Could you
grant us to write down some of them? Prophet (s.a.w) said “would you
like to be confused in your religion like Jews and Christians? (Ahmad,
Mishkat 22)
Since it was a strong possibility for common people to be misguided, that is why
prophet (s.a.w) prohibited it for everyone. Staunch and dedicated personality like
Umar, was not even granted the permission. From this, it is clear that, if there is a
fear for wide spread mischief, then elite people also come under prohibition in a

26
 condition that, it is not an obligatory action in religion. So this misconception is
removed.

Another Hadith:
Reported by Shaqiq that, on every Thursdays, Hadrat Abdullah ibn
Masud (r.a) used to give us advice. One of us begged him, “our heart
desires that, may you preach us every day.” He says “I do not like that,
you feel bored. That is why sometimes I stop. Like prophet (s.a.w), fear
of boring used to take a break.” (Bukhari, Muslim and Mishkat page 25)

It is evident that everybody in the gathering can never feel bored. Aspiration in the
question is pointing out towards it. Keeping in mind the majority people, he played
equal role for everyone and said, it was the habit of prophet (s.a.w). So this rule is
proved by the action of prophet (s.a.w). Lot of rules are based on this kind of
narrations. So this misconception is removed also.

2.
Second misconception, in fact, it is nothing. Necessity of five objects definitely
proved by the Hadith. But dilemma on five objects by leaving out individual Taqleed
linked up with the experience and occurrence; not in the Hadith itself. So, if one part
proved in the Hadith while the other one is not, then how content will be
established?
Answer: what happened here, in sharia every matter happens like this. For example,
someone is 20 or 25 years old. According to all scholars and sound persons, salah is
obligatory upon him. If proof has to be asked about it, everyone will say according to
Quran and Hadith salah is obligatory on him. But Quran and Hadith say “mature
person is obliged to read salah.” Now whether this person is mature or not; it is not
stated in the Quran or Hadith. It has to be determined through experience and
research. No one says, one portion is not proven by Quran and Hadith, so obligation
of salah is not applicable on that person. Actually, Quran and Hadith describe only
overall rules, not the particular once.
Certainty of matter comes to an existence through observation. When any matter
appears in the Quran and Hadith, it is regarded as proven by Quran and Hadith. This
discussion will remove above mentioned misconception. Furthermore, it is
established that, this is an effective necessity not the objective necessity. Thus with a
grace of Allah (s.w.t) no doubt is left and without a speck of dust necessity of
individual Taqleed is been proved.

27
 Why maz-habs are limited in four

There has been a lot of Mujtahideen (jurists) in the pages of history. Why Maz-habs are
restricted in four? Moreover, why did you follow the Maz-hab of Imam Abu Hanifa?

Answer: it is proven that, Individual Taqleed is important and to accept different opinions, causes
misconduct. That is why, it is important to follow such a Maz-hab, which rules and regulations are
compiled in a manner that, latest answers are available either comprehensively or partially. So, one
does not have to turn to other views in need. It is Allah’s favour that, this unique excellence earned
by four maz-habs only. Thus, one of the four maz-habs has to be selected. By choosing fifth maz-hab,
same problem will arise that; attention will reverse to four maz-habs, if the answers are not available
in fifth. So heart will carry on pedalling, until it fell in to the dilemma aforementioned. This is the
reason, to restrict the maz-habs in four. On this basis, majority scholars conducted their deeds from
ages. Some scholars added, AHLE SUNNAT WAL JAMAT is unanimously restricted in four maz-habs.

Why choose Hanafi maz-hab?

Second question, why did you choose Hanafi maz-hab?

Answer: Imam Abu Hanifa’s maz-hab is spread, where we are based in. Scholars and books
are available. If we choose other maz-hab, it would be difficult for us to derive rulings.
Through research and practice scholars become so expert in their own maz-hab, that they
can not go depth in the other maz-hab as that much, although reading of the books are
easy. It is apparent to a scholar.

28
 Anywhere you go, you still Hanafi, why?

Where there all maz-habs are spread, why are you still Hanafi over there?

Answer: Because of above mentioned vital importance, we were following Hanafi maz-hab
all along. Now switch to other maz-hab, will be abandonment of individual Taqleed.
Consequences are spoken already. Furthermore, there should be a reason for leaving one
maz-hab and take another. The person wants to switch the maz-hab; he should be qualified
to make preferences. If he does not have the ability of Ijtihad, he would not know the
reason of preferences, even if he understands a bit. it will open up a door for common
people who like to follow the desires and abandon individual Taqleed. If anything, which
leads common people to do mischief, elites are prevented from that. That is why scholars
prohibit switching the maz-hab.

If someone accepted Islam today or someone leaves non maz-hab and decided to follow a
maz-hab, why should he follow Hanafi maz-hab?

Answer: If this person in a place, where Hanafi maz-hab is spread, it is preferable for him to
follow Hanafi maz-hab. But if he is in a place, where all maz-habs are active, in this instance
he can not obliged to follow Hanafi maz-hab. Rather he has an equal choice, whichever maz-
hab his heart desires, he should follow and continue to follow the same maz-hab. If a
specific muqallid (follower of maz-hab) goes to a place, where there is no scholar available
for his own maz-hab and he himself not an Alim (knowledgeable), it is necessary for such a
person, to ask the ulama, which maz-hab should he follow? But it is a rare case. Insha Allah
our objective has been fulfilled in this chapter.

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 6th object

Answers to some misconceptions

1st Misconception

Quran rejects the Qias (analogy)

In the following verse of Quran Allah condemned Qias (analogy) and logic. INNAZ ZANNA LA
YUGNI MINAL HAQQI SHAYA. I. e. Assuming do not help to find out the truth. Analogies
themselves say, Qias is mere assuming.

Answer: First of all, “Assume” means not common assuming. Other wise, this verse will
contradict the Hadithes, which are in favour of Qias. Secondly, majority Hadithes are khabar
e Ahad (I. e. only one narrator in the chains of narrations). Khabar e Ahad provides, only
assuming power. Some Mutawatir (huge number of narrators) hadithes require
interpretations. Now, to accept one interpretation, is imaginary. Therefore, (may Allah
forgive) to act upon Hadithes, will be non permissible. Thus, assume does not mean
common assuming. In fact, in the verse assume means absolute determination. Another
place Allah says:

WA KALU MA HIA ILLA HAYATU NAD DUNYA NA MUTU WA NAHYA WA MA YUHLIKUNA

ILLAD DAHAR.WA MA LAHUM BI ZALIKA MIN ILMIN IN HUM ILLA YAZU NOON.

Translation: and non believers say we have only worldly life. Some of us die and some of us
are born. Only time destroy us. Yet, they do not have any proof. They just assuming.

Definitely, non believers’ belief that, time is the doer; is not based on assuming, actually, it
is their claim without a proof. Allah described it, as assuming. Similarly, in the first verse
assume means without proof.

30
 2nd Misconception

Verse in the Quran rejects Taqleed

Hereunder this verse of the holy Quran condemned Taqleed too. WA IZA KILA LAHU MUT
TABIU MA ANZALAL LAHU KALU BAL NATTABIU MA WAJADNA ALAIHI ABA ANA AWA LAO
KANA ABA A HUM LA YA KILUNA SHAY AW WALA YAH TADUN.

Translation: When these non believers were asked to follow those rules, which Allah has
revealed. They say no, we will follow the way, which is followed by our forefathers. Allah (as
denial of their claim) saying, will they follow their forefathers in every steps? Neither their
forefathers understood the religion, nor were they guided.

It is known, that despite being availability of Quran and Hadith following the path of
forefathers is incorrect.

In another verse:

FA IN TANA ZA’ TUM FI SHAYIN FARUD DUHU ILAL LAHI WAR RASUL.

“When disagreements take place among you, turn to Allah and His Rasul(s.a.w)”.

Translation of this verse is pointing out that taqleed of non believers and subject matter
taqleed, which one we are speaking about, are two different things. There are two reasons
have been described for condemning non believer’s tqleed:

1.
They used to reject the Quran and say, we do not believe it, and we follow our
forefathers.
2.
Their forefathers were illiterate in religious knowledge.

The Taqleed we are speaking about, these two reasons do not exists. Not a single Muqalleed
(follower of maz-hab) say, I do not believe in Verse or Hadith. Moreover, everyone say my
religion is Quran and Hadith. But I am an ignorant or illiterate person, unable to do Ijtihad. I
have a good faith in so and so scholar or Imam that he has a deep understanding of Quran
and Hadith. According to me whatever he understood, it is correct and preferable. Thus, I
am following the Hadith by accepting his interpretations. That is why scholars say, Qias
beautify the rules not establishes the rules. Sometime, it appears in details and sometime in
short. But purpose is same. In fact, no Muqalleed (follower of maz-hab) rejects Quran or
Hadith. The followed person is not an illiterate person. Rather, his intelligence and guidance
is well-known. Because these two reasons do not exist here, so verse does not condemn this

31
kind of Taqleed. Even it can not mean common Taqleed too; other wise it will contradict the
Hadithes, which ones are in favour of Taqleed.

3rd Misconception

Qias opposite to Hadith

In the Hadith it appears, applying logic in religion, is a blameworthy act. Logic, other word is
Qias. So Qias is not permissible.

Answer: Logic does not mean common logic. Other wise, it will contradict the Hadithes
which approve the permissibility of Qias. It means those opinions, which ones are not based
on Quran and Hadith. Only based on guess. Like in this Hadith:

Hadith:

Hadrat Ali (r.a) reported that, if religion was based on logic, then wiping socks
from underneath would have been more logical than wiping it on top. But I
saw Rasulullah (s.a.w) wiped it on top. (Abu Dawood page 291)
Contrary to it, logic of Mujtahideen (jurists) based on Quran and Hadith. It is proven by the
sayings and actions of Sahaba.

4th Misconception

Qias condemned by Salaf (predecessors)

In condemnation of Qias, some predecessors remark AWWALU MAN QASA IBLIS, I. e. first
person, who did Qias was Satan. Therefore Qias is haram.

Answer: by the word Qias does not mean common Qias. Otherwise, it will contradict the
Hadithes which in favour of Qias. The Qias, which occurred by Satan, that he denied the
conclusive evidence by Qias, without a doubt this kind of Qias is haram. In fact, it is a kufar.
Adversely, the Qias of Mujtahideen, it is to enlighten the meaning of Quran and Hadith.

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 5th misconception

No imams said, follow me

Mujtahideen (jurists) Imams said, without a proof it is unlawful to act upon our statements.
So the person you love to follow, he himself rejects to be followed.

Answer: In this statement, Mujtahideen (jurists) did not address those people, who have the
qualification to do Ijtihad. Other wise, their statement will be against those Hadithes, which
allows the Ijtihad. (In object 1). Secondly, it will be against their own actions and other
reports as well. Nowhere it is related that, jurist must provide every answers along with
proofs. Even the fatawa books they wrote, they did not comply with such a proofs. Like
Jame e Sagir etc. It is obvious that, answer whether it is in writing or verbally, main aim is to
act upon it. So this action itself is a Taqleed. In HIDAYA AWALAIN etc is reported from Imam
Abu Yusuf that, if somebody takes out blood while fasting, and he is aware of this Hadith
AFTARAL HAJIMA WAL MAHJUM (blood sucker and sucked both has broke the fast), basis of
this Hadith, he thought that, his fast is broken and ate intentionally, then compensation
(kaffara) will be obligatory on him. Following quotation Imam Abu Yusuf provided as proof:

LI ANNA ALAL AMI AL IQTIDA BIL FUQAHA LI ADAMIL IHTIDA FI HAQQIHI AY MARIFATIL
AHADIS (Hidaya page 206).

Translation: It is obligatory for common people to follow the scholars. Because,

they are not enlightened with the meaning of Hadith.
Only this statement is enough to prove that, jurists addressee are not those people who do
not have the power of Ijtihad. In fact, they meant those people, who are capable of doing
Ijtihad. By contemplating in the statement, it become clear that the word, “until proof” is
pointing out towards those people who can understand the proof. Those people, who
unaware of proof, they can listen but will not enjoy it. So the person who do not understand
the proof, it is improper to force him for understanding. It is logically and religiously
unacceptable. Therefore, it is clear that, this address is only for those people, who are
Mujtaheed (scholar).

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 6th misconception

Taqleed is bidat (innovation)

There was no Taqleed In the time of Rasulullah (s.a.w), the sahaba and tabe’en. That is why;
it is bidat (innovation).

Answer: It has been described in the 1st object that, in those era Taqleed was well-spread. If
you say, it was not like today’s norm. Then answer is: when these norms are included in
wider aspect of sharia, then how come it will be bid’at? (Detail in the 5th object). Other wise,
writings of Quran and Hadith will be bidat. In the initial stage, Hadrat Abu Bakar Siddiq (r.a)
had a same doubt about collecting of Quran. Later on, it was removed through enlightening
(noor) of his heart. (See 3rd object, 5th Hadith). Same settings here too.

7th misconception

Individual Taqleed is bidat

Nowhere in the Quran and Hadith is found, the necessity of individual Taqleed. So it is bidat.

Answer: in the 5th object we stated meaning of necessity, evidences from Hadith and related
doubt and answers.

8th misconception

There was no maz-hab before Imams

If Taqleed is wajib, then how come predecessors, before Imams (Abu Hanifa, shafee etc)
were unaware of it?

Answer: Because, it is an effective wajib, it regulates on urgency. It is connected with need.

Predecessors were not bound to this obligation, because of their noble character, clean

34
hearts, moral excellence and piety. That is why; individual Taqleed was not wajib on them.
Rather, it was permissible for them.

This is the interpretation for those books, which contains the non permissibility of Taqleed. I
.e .Taqleed is connected with misconduct. When corruption erupts in the society, Taqleed
become wajib. Other wise, not. Nowadays corruption everywhere, so it is became wajib.
This kind of wajib varies time to time. Unlike the objective wajib, they do not change in any
circumstances. Once Hadrat prophet (s.a.w) prohibited the sahaba to recluse and be in
lonely. Then again he said, very soon time is coming when loneliness will be wajib. From
this, it is evident that, something may be not wajib even permissible in particular time, but
later on change of circumstances it becames wajib. Similarly, individual Taqleed might not
be wajib in previous time, but became wajib later. It is not an unusual thing.

9th misconception

Why can not we do Ijtihad?

Ijtihad is not prophet hood, which is finished. We can do Ijtihad too. As a mujtaheed, we do
not have to follow anyone else.

Answer: Logically and as well as religiously it is not impossible to possess the power of
ijtihad. But ages has passed, this power has been vanished. It is very easy to examine. Take
such a fiqh (Islamic jurisprudence) book, where no prove is been provided. Get 100
questions from different chapters. Prove it through the light of Quran and Hadith along with
your rules. Now, compare your answer with Mujthideen’s answers and their evidences. Your
label of understanding and their rank of thoughtfulness will be so clear, that in future you
will never take the name of Ijtihad again. It is proven to foresight people that, after the 4th
century this power has been disappeared. For instance, the profound memorising ability
Allah has bestowed the earlier muhadditheen (scholars of Hadith); nowadays it is not
familiar with anybody. Memorising ability is not prophet hood; but finished. Similarly power
of Ijtihad is not prophet hood but finished too. Power means, the special degree of Ijtihad,
which was granted to the eminent jurists. They used to derive rulings for common
contemporary issues and lay down the principles.

Give preference to one matter by comparing the evidences or derive rulings from set
principles, is not objectionable. But can not call it Ijtihad and the person can not be titled as
Mujtaheed (jurist).

35
Moreover, nowadays there is no fear for Allah and no care is being found in the hearts. Even
presumably, if someone has the above mentioned quality, then it is to open up the door for
every tom, dick and harry to do whatever they want to do in religion.

10th misconception

Understanding Quran and Hadith are easy, then why follow Maz-hab?

Quran and Hadith are very easy. Allah says in the Quran WALA QAD YASSAR NAL QURANA
LIZ ZIKRI FA HAL MIN MUDDAKIR I.e. “and we have indeed made the Quran easy to
understand”.(Qamar, Ayat 17). Furthermore nowadays translations are available
everywhere. Not hard for anybody to understand. Then, why should follow Taqleed? Better
to do amal (act) by looking at the books.

Answer: The Hadithes which are written in third object, 1st Hadith is indicating that, in the
Quran, some meanings are clear on subject and some are complex and hidden. Above
mentioned verse is indicating towards clear meanings of Quran. Ijtihad is needed for the
complex and hidden meanings. Overall going through in the 3 rd object, one will realize how
much deep understanding is required to know the complex and hidden meanings of Quran.

11th misconception

Taqleed against Hadith

It is stated in the Hadith AD DINU YUSRUN I e religion is easy. Because of restrictions

Taqleed is difficult. So it is against religion.

Answer: Religion is easy; it does not mean that, heart must not feel any difficulties.
Otherwise, what will be the meaning of verse WA INNA HA LA KABIRATUN ILLA ALAL KHA
SHI EEN “ it is indeed hard, except to those who are humble.” (2:45). It is against practical
custom too. Is it not hard to fast in summer? Is it not difficult to make Wudu in cold days? Is
it not challenging to get up from deep sleep for salah? In fact, there is no decree has been
issued in religion, which goes against human nature. In other verse Allah says LA YU
KALLIFUL LAHU NAFSAN ILLA USAHA. I.e. “on no soul Allah place a burden greater than it
can bear”.( Baqara, ayat 286) So in this point of view individual Taqleed is easy. That is why
it is not against religion. Beside this, in the 5th object individual Taqleed has been proved
separately, so no scope for such a question.

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 12th misconception

Follow sahaba, not Imams

If Taqleed has to be followed, then follow the sahabas like Abu Bakar, Umar etc. Why four
Imams?

Answer: It is stated in the 5th object that, for Taqleed is required an established Maz-hab.
unfortunately, none of the sahaba’s Maz-hab is existing. Moreover, through four imams
following of sahabas are carrying on.

13th misconception

Following the clear matters in the Quran

Those matters, which are clearly described in the Quran and Hadith, is it necessary to follow
maz-hab in these matters?

Answer: These types of matters are three kinds:

1.
Ayats (verse) or Hadithes are conflicting.
2.
Ayats or Hadithes are not conflicting, but meanings comprises of different
possibilities. So depending on various views, some meanings are more preferable
than others.
3.
No contradictions in anyway, and one meaning are obtainable only.

To remove conflict in the first category, a jurist must do Ijtihad and non jurist should follow
the rules (Taqleed). Second category is called “assuming evidences”, to accept one meaning
from various possibilities require Ijtihad and Taqleed. Third category called “affirmed
evidences”. Here we do not allow Ijtihad or any taqleed too.

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 14th misconception

Some mas’alas are against Hadith

Some Mas’alas are against Hadith, why Taqleed is followed there?

Answer: if these three objects are found in a mas’ala, then it can be classified as opposite to
Hadith. These three objects are:

1.
The meaning of the mas’ala is correct.
2.
Aware of its references.
3.
Sufficient knowledge for reasoning.

If any one of these objects does not exist, then it will be wrong to say opposite of Hadith.
For example, Imam Abu Hanifa’s famous opinion, salatul istisqa (salah for rain) is not sunnat.
It seems that, this opinion is against Hadith, because salatul istesqa is proven by the Hadith.
So statement of Imam Abu Hanifa means, salatul istisqa is not an emphasized sunnat. Since
prophet (s.a.w) in a plain field sometime read salah for rain and some time just made a dua
without salah. Bukhari’s this Hadith may present in this regard:

Hadith:

Reported by Anas (r.a) that, while prophet (s.a.w) was giving sermon on
Friday, somebody stood up and requested, O prophet of Allah, all horses and
goats are dying. Please, make dua to Allah for rain. Prophet (s.a.w) raised his
hands and made dua. (1st volume page 127)
There is hardly any mas’ala goes against Hadith. All mas’ala based on Hadith. If any is found,
right away Imam changes his fatawa. Lot of evidences like this in the fiqh books can be
retrieved. (Summarized)

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 15th Misconception

Why maz-habs are limited in four?

Lots of jurists have passed in history, then why maz-habs defined in four?

Answer: in the 5th object we stated that other’s maz-habs are not recorded. So, sorry.

16th Misconception

Claiming ijma on four maz-habs

Some people claim, Ijma (unanimousity) on four maz-habs. In every century some scholars
are found against Maz-hab.

Answer: Probably, aim by Ijma is majority ummat’s opinions. This kind of Ijma is assuming
ijma. To prove this claim, assuming evidence is enough. Opposition’s demand was not
considered as important over the ages. Detail were discussed in 5 th object that, all
disagreements are not harmful for Ijma. Beside that, reason is proved separately in 5th
object, so even if there is no ijma, no harm.

17th Misconception

Following an unknown person

If individual taqleed is necessary, then a known person must be followed. Other wise
common people, who do not even know Imam Abu Hanifa, they will be in error. Because
without knowing a person, adherence can not be perfected.

Answer: Knowing is common between wider aspect and abridged characteristic. Those
people who do not know Imam Abu Hanifa in detail, but they have a brief recognition about
him. They follow a local Alim (scholar) in a sense that, this Alim is an adherent of a
functioning maz-hab locally. Like obey Amirul mu’minin (leader of Muslims) is wajib, when
he is in power. It is also depend on his recognition, but hundreds of people follow him
without knowing him personally.

Main object is to conform, not disagreement; and it can be achieved by overall recognition.
Similarly, purpose of individual Taqleed is to stop sign of corruption and desire worshiping.

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 18th Misconception

Hanafi’s majority proofs are weak

Those Hadithes are provided by Hanafi maz-hab as references, majority of them are weak.
Some of them are non provable. Contrary to this, other maz-hab have stronger and
preferred Hadithes. Why acting upon non preferred one and leaving the stronger one aside?

Answer: first of all, to say majority proofs are weak is not acceptable. Lot of proofs are taken
from six authentic Hadith books (siha sitta). By going through in references, subsequently it
become evident that, the Hadithes are taken from other books are authentic according to
standards of muhadditheen (scholar of Hadith). Because, it is not necessary that, all
authentic Hadithes would be in sihah sitta (six authentic Hadith books) only, or other way
around, I. e. only siha sitta contain sahih Hadithes. It is known to scholars.

The rules classify the Hadithes as weak and strong, are imaginary. In some cases,
muhadditheen are divided too. Main point here is to confirm, whether the narrator is sound
or not. Obviously, this rule is also imaginary.

When these rules are imaginary, is it necessary for everybody to grade them as proof? If a
scholar formulate a different rule and put them in action, why will it be rejected? But it is
possible that, a Muhaddith may not consider it as proof, while a jurist will go for it.

Secondly, Hadithes are not weak in its nature. Weakness occurs because of narrator.
Probably, a Hadith reached to a jurist by authentic chains and later on, a weak narrator
came in. So later weakness can not harm the former authenticity. If question arises, what
about succeeding followers proofs, then the answer will be, a follower provides the proof
willingly. His proof is his jurist. Beside that, when a jurist had considered this Hadith as proof
and proof depend on authenticity, it means; jurist has certified this Hadith already. Scholars
say AL MUJTAHIDU IZAS TADALLA BE HADITHIN KANA TASHI HAN LAHU MINHU (when a
jurist takes a Hadith as proof, it is like; he himself is the authority for that Hadith’s
authenticity). Even chain of narration is unknown. Like TA’LIKAT E BUKHARI, so this Hadith
will be authentic to a follower. Therefore, it is correct to present this hadith as proof.

Thirdly, invalid proof does not invalidate the content. Because it is possible, this content is
proven by other authentic evidences. Like Qias (analogy). So any weak Hadith or non
provable evidence does not annul the subject matter. If it is proven that, there is no valid
evidence or it is goes against clear Hadith, then answer we gave briefly in 14th
misconception and inshallah in object 9, we will speak in detail.

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 19th Misconception

Imam Abu Hanifa (may Allah forbid) was not a Mujtaheed

If following of maz-hab is necessary then, follow a proper Mujtaheed (jurist). Imam Abu
Hanifa was not a Jurist. A jurist requires vast knowledge of Hadith. According to some
historian Imam Abu Hanifa knew only 17 Hadith. Some say he is a weak narrator. Therefore
we can not rely on his mas’alas neither his narrations will be reliable.

Answer: The historian, who made this comment about Imam Abu Hanifa, he himself wrote
in the same book “concerning Imam Abu Hanifa, he is a great jurist in Hadith; scholars
regarded his maz-hab trustworthy and reliable in analysis and acceptance”. According to
complainer, a jurist must have vast knowledge of Hadith, yes, it is. View of this historian,
Imam Abu Hanifa is a jurist. So obviously, he is a Muhaddith (scholar of Hadith) too. Thus,
whatever he wrote, it is against his own research. May be, it is his mistake or some other
writer’s or transcribers’ mistake. Or may be, this comment was made for someone else,
mistakenly he quoted it by Imam Abu Hanifa’s name. The word “it has been said “pointing
out towards this weakness. Furthermore, this comment is against logic and facts. If
interpretation is not done here, then this comment will be void.

If someone reads Imam Muhammad’s MUATTA, KITABUL HAJJ, KITABUL ATHAR, SEEOR E
KABIR, and Imam Abu Yusuf’s KITABUL KHIRAJ, MUSANNAF E ABI SHAIBA, MUSNNAF E
ABDUR RAZZAQ, DAR E QUTNI, BAIHAQI and books of TAHAVI, and counts, all narrations of
Imam Abu Hanifa, then he will realize, how grave this lie is!

According to some scholar of Hadith, like IBN HAJAR ASQALANI in one narration, Imam Abu
Hanifa, is from TAB E TABE’EN (second generation from sahaba) and other scholar’s view,
like KHATIB BUGDADI, DAR E QUTNI, IBNUL JAUZI, NAWAWI, ZAHABI, WALIUD DEEN IRAQI,
IBN HAJAR MAKKI, SUYUTI and one narration of IBN HAJAR ASQALANI, Imam Abu Hanifa is
from among TABE’EN (who met sahaba). The person who was so closer to prophet (s.a.w),
and the era was filled with widespread religious knowledge, common sense does not agree
that, this person knows only 17 Hadithes! Yet, historian himself clarified that, if any
historical fact goes against obvious common sense, it will be rejected. So this misconception
is removed that, Imam Abu Hanifa is not a jurist.

Other thing “he is a weak narrator”-----Zahabi in TAZKIRATUL HUFFAZ related that, Ibn
Mueen’s quoted regarding Imam Abu Hanifa, “nothing wrong with Imam Abu Hanifa and he
is not in err”. Ibn Mueen, who is such a great critics, remark like this, it is equal to Ibn Hajar
etc’s remark as trustworthy.

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Ibn Abdul Barr says, Ali ibn Madani reported:

1.SAURI

2. IBN MUBARAK

3. HAMMAD BIN YAZID

4. HISHAM

5.WAQEE

6. UBAD BIN AWAM

7. JAFAR BIN AUN

Above mentioned all narrators reported from Imam Abu Hanifa and all of them were
trustworthy. There was no speck of doubt about them. Shuba’s opinion about him was very
good. Yahiya ibn Mueen said, our people exceeded the limit about Imam Abu Hanifa and his
companions. Somebody asked him, Does Abu Hanifa narrate fake Hadith? He replied, NO.

After such a great predecessor’s declarations, there should not be any wickedness about
Imam Abu Hanifa.

(All this information’s are taken from moulana Abdul Hay Lacknowi’s UMDATUR REWAYAH)

20th Misconception

Imam Abu Hanifa was a Murjia

In GUNIA, companions of Abu Hanifa are branded among Murjia sect. So Hanafies are
erroneous people.

Answer: I do not have GUNIA at the moment. Other wise, I would have gone through and
checked it out. Right now, I can quote a statement from SHARHE MUAFIQ, where all
erroneous groups are listed. “Among them, one sectarian leader called GASSAN KUFI, he
used to describe himself as a Murjia and connected to Imam Abu Hanifa. In fact, it was a
blame on Imam Abu Hanifa. His aim was, to spread his ideology by using Imam Abu Hanifa’s
name. Allamah Amadi said despite that, everyone considered Imam Abu Hanifa and his
companions are from MURJIA AHLE SUNNST WAL JAMAT. Most probably, in the previous
days Mutazilas used to brand anybody, who oppose them in the matter of fate, as Murjia.
Or may be, because Imam Abu Hanifa opined, Iman is the conviction of heart. It does not
increase or decrease. that is why rumour spread that, Imam Abu Hanifa is a Murjia. In fact, it
is not the case”. From above mentioned statement, some answers are derived:

42
 1. Gassan spread rumour about Imam Abu Hanifa to gain his evil target.
2. Out of jealousy Mutazila branded ahle sunnat as murjia and Imam Abu Hanifa was
included there.
3. A misconception took place regarding Imam Abu Hanifa’s explanation of Iman. So
interpretation needed for GUNIA’s statement, or may be something wrong in
reporting this statement. Because Murjia’s ideology is condemned and it is written in
Imam Abu Hanifa’s book. Then how can he be a Murjia?

21st Misconception

Instead of Muhammadi why do you call yourself a Hanafi?

Instead of attributing yourself to prophet (s.a.w) and saying MUHAMMADI, why do you call
HANAFI? Is it not a sin and shirk?

Answer: HANAFI means, who follows the maz-hab of Imam Abu Hanifa.

Hadith:

Reported by Irbaz bin Saria that, Rasulullah (s.a.w) said, follow my way of life
and the life style of rightly guided caliphs. (Ahmad, Abu Dawood, Tirmizi and Ibn
Majah. Mishkat page 22)

Look, in this Hadith prophet (s.a.w) attributed and referred the religious conducts to rightly
guided caliphs. It means, religious matters can be attributed to a non prophet depending on
circumstances. Thus, if someone attributed maz-hab to Imam Abu Hanifa, what sin is it?
What shirk did he commit? Maz-hab is a religious way, which Imam Abu Hanifa did
interpretation. Someone following him in a sense that, Imam Abu Hanifa’s interpretation is
most preferable to him. If he was attributing Imam Abu Hanifa (May Allah forgives) as an
owner of the rules, then definitely it would have been shirk. In this sense, it is not
permissible to attribute towards prophet (s.a.w) too.

Allah says WA YAKU NAD DINU KUL LUHU LILLAH, I. e. all religion belong to Allah. Is there
any Muslim who will attribute Islam to a non prophet or beside Allah to someone else?
When distinction needed between Christianity and Islam, then it is said, Muhammadi and
when aim is to point out towards one Muhammadi route, then it is said, Hanafi etc. This
time to say Muhammadi is earning the earned one. Circumstances are different. Without
Muhammadi no one is Hanafi.

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 22nd Misconception

Why sometime Imam Abu Yusuf and sometime Imam Muhammad?

Sometime you follow Imam Abu Yusuf and sometime Imam Muhammad, even sometime
other Imams too. So you are not following a particular person. Then where is individual
Taqleed?

Answer: In root principles both (Imam Abu Yusuf and Muhammad) are followers of Imam
Abu Hanifa. Only in some minor cases, they opposed Imam Abu Hanifa, but rules are derived
from him. According to RASMUL MUFTI, there is no harm to follow them in these cases. It
does not mean, giving up individual Taqleed. Because, following a person is nothing but
rules.

Regarding other Imams, it happens in extreme cases. It is acceptable in sharia. The

corruption occurs by abandoning Individual Taqleed; does not turn out here. Object of
individual Taqleed, is to stop corruption and it is still exist here.

23rd Misconception

Chains of narration do not reach to Imam

From followers to Imam, Chain of narration is unknown. So it is improper to follow a

statement, whose chain of narration is unknown.

Answer: Chain of narration is required for a strange report, not for those reports, whose
narrators are enormous. For the same reason, chain of narration was not considered
important for Quran. Similarly, these statements reach to Imam in enormous ways. Because,
when these statements were delivered from Imam, substantial amount of people were
engage to pass it on to each other. So naming them is not important; important is: these
reports trustworthy. Or in some cases may be not, but it is sufficient to act upon them.

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 24th Misconception

Jurists are divided in some cases and quite in some cases

In some cases, jurist’s reports are conflicting and in some contemporary matters, their
rulings are unavailable. In the first case, one can not make up his mind what to do, and in
the second one, permitting the Ijtihad, which is eventually open up the door for corruption.

Answer: Firstly, the critical cases, who may lead to corruption because of differences of
opinions, they are steady and answerable. In these extreme cases, jurists has given the
opinion as “preferable and non preferable”. So there is no doubt arises here. Where there is
both sides are equal, although it is a rare case, but principle for all maz-habs are same, so
there is no fear for corruption.

Regarding contemporary matters, ruling will be derived from the particular maz-hab’s
principles and it is carrying on till now.

25th Misconception

Extremism in maz-hab

Some extremists regard, individual Taqleed as Fard or Wajib (compulsory, necessary) and
objective worship. Even more. They avoid rules of Quran and Hadith. Indeed, it is a
misleading act. If any act which mislead people, unanimously it is prohibited in Islamic
Shar’ia. So Individual Taqleed should be forbidden.

Answer: This rule will be applicable only on those actions, which are not necessary in Sharia.
Like the Hadith we described in 5th object, where Hadrat Umar (r.a) ask to write down some
Jewish folk. If corruption occurs in essential object of sharia, then necessary steps must be
taken to prevent the corruptions and rectify the wrong doers. Not to stop the essential
rituals. Quran was the cause for some people’s misconduct, but for that ground, preaching
of Quran was not even abandoned for a day. Thus, individual Taqleed, which is an essential
shar’ee act, if any err take place, then set it right, not abandon it. In fact, in this booklet,
different place some way or other we tried to prevent this kind of extremism. Separately,
we will discuss this matter in 7th object insha Allah.

Finally, here are the answers of 25 misconceptions only. Insha Allah some way or other
these ones will be enough for the other misconceptions also. Or else, Scholars are available
everywhere, turn to them.

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 7th object

Exaggeration in Ijtihad

Denial of Ijtihad is blameworthy, similarly exaggeration and extremism is condemned too.

Taqleed is not carried out as Mujtaheed is the founder of shariat, it is adhered in a sense
that, Mujtaheed is a clarifier of shariat and explainer of inner dimension of Allah and his
prophet’s (s.a.w) goal. Until any obstacle crop up, it should be followed. If any matter, a
profound, outstanding and moderate scholar with his own research or an individual, who
derived it from a cautious Alim that, his heart agrees on the other side that, it is more
preferable; then attention should be drawn towards non preferable side, whether is it
possible to act upon it according to shar’ee rules. If it is possible in this situation, where fear
of corruption and disunity will occur; it is better to act on non preferable mas’ala. Proof is
this Hadith.

Hadith:

Hadrath Ayesha (r.a) reported that, prophet (s.a.w) said, “didn’t you know that
when your tribe Quraish built the Ka’ba, they reduced it from Ibrahimi
foundation”. I said to him “build it with that foundation, O prophet of Allah.”
Prophet (s.a.w) said “if Qraish’s time was not so nearer to Kufar, (Idol
worshiping) I would have done it.”
(Bukhari, Muslim, Tirmizi, Nasaee, Malik 368)

I. e. misunderstanding will take place among people. They will say, look, destroyed the
Ka’ba! That is why, stayed away. Despite, it was a preferable act to lay the foundation on
Ibrahimi structure, but in the other side also, was acceptable to leave it in the present
shape; though it is a non preferable action. Prophet (s.a.w) chose non preferable side fear of
misunderstanding. When there was no more such a fear, Hadrat Abdullah ibn Zubayr (r.a)
basis of this Hadith, built the Ka’ba on Ibrahimi structure, but later on Hajjaj ibn yusuf did
not keep it in this form. Any way, Hadith is a proof on the subject matter.

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2nd Hadith:

Narrated by Ibn Masud (r.a) that, he performed four rakat fard salah on
journey. Someone asked him, you questioned Hadrat Uthman (r.a) why does
he read four rakat instead of two; and you yourself read four rakat? He replied,
opposing is the cause of wickedness. (Abu dawood page 239)
It is evident from this Hadith that, even though desirable act to Ibn Masud (r.a) reading two
rakat, but to avoid disagreement, he read four. Although it is non preferable to him. It
means, he used to consider it is permissible also. These Hadithes are verifying the Hadith
that, if non preferable side is permissible then, it is better to act upon it. If there is no scope
to act on non preferable side, or act on it seems not permissible, and without Qias there is
no other evidences are available, while clear Hadithes are available in preferable side; then,
without any hesitation, it is wajib to act on Hadith. No way to follow Taqleed. Because basis
of religion is Quran and Hadith, and main object by Taqleed is, to act upon Quran and Hadith
with ease. When there is no match between two, actions will be carried out on Quran and
Hadith. Insist on Taqleed on this situation, is condemned by Quran, Hadith and sayings of
scholars.

Hadith:

Reported by Adi ibn Hatim that, once I came to prophet (s.a.w) while he was
reciting this verse (ITTA KHAZU AH BARAHUM WA RUH BANAHUM ARBAMAM
MIN DUNILLAHI) I.e. previous people (Ahle kitab) made their scholars and
saints as god beside Allah. Prophet (s.a.w) said “they never used to worship
them, but they used to accept and reject orders according to their scholars and
saints versions”. (Tirmizi page 59 kitabut tafseer)
Certainly, their versions used to be against Allah’s book. knowing the fact, they used to
prefer it, over the book of Allah. Obviously, it is a blameworthy act in the eyes of Quran and
Hadith. Contrary to it, predecessors and scholars had the tradition that, if any statement
appears to be against Quran or Hadith, immediately they should abandon it. Hadith
hereunder is indicating regarding the issue:

Hadith:

Reported by Numailah Ansary that, someone asked Hadrat Ibn Umar (r.a)
about tortoise. He recited the verse KUL LA AJIDU FIMA UHIA ILYYA
MUHARRAMAN ALA TA IEMIN YAT AMHU. I.e. “ I find not in the message
received by me by inspiration any (meat) forbidden to be eaten by one who
wishes to eat it.” (6:145). He tried to explain the reason. Meanwhile, an old

47
person said, I heard from Abu Huraira (r.a) that, Rasulullah (s.a.w) said,
“tortoise is from impure”. Ibn Umar (r.a) said, if this is Rasululla’s (s.a.w)
statement, then it is the final ruling. (Abu Dawood page 404)
Abandoning the previous opinion after clarifications, is Hanafi scholars’ constant principle.
But for that reason, give up maz-hab and use indecent language about scholars is
unacceptable. Because it is possible that, this Hadith did not reach to Mujtaheed or by a
weak narration he received it, even likely for some legitimate reason, he did not consider
this hadith is fruitful on the matter. So he is excused. It is a condemnable act also, to blame
Mujtaheed’s profound knowledge, that he did not get touch with Hadith. Some great
knowledgeable sahabah also did not get some Hadithes for some time. Like this Hadith.

Hadith:

Reported by Ubaid ibn Umair (r.a) that, Abu Musa asked permission to Umar
(r.a). In reply to this, Umar (r.a) said, “ this saying of prophet (s.a.w) is left
hidden from me. I wasted my times in the market places”. (Bukhari 2nd volume
page 1092)

Look, in the Hadith till this time, Umar (r.a) was unaware of this Hadith. But no one branded
him as deficient in knowledge. Mujtaheed’s situation is same also. It is haram to blame him.
Similarly, a follower of maz-hab, who still following the Mujtaheed in a sense that,
Mujtaheed is not against Hadith, and he himself does not understand the reasons of
Mujtaheed’s stand in details. This kind of follower can not be blamed, because he is
adhering the shar’ee rules. In the same time, it is not permissible for this follower to blame
other person who left maz-hab, because of above mentioned reason. Scholars say, in
following maz-hab, impression should be, “own maz-hab is correct with a possibility of
wrong” and regarding other maz-hab “wrong with a possibility of right.” Where there is
possibility of righteousness in every maz-hab, it will be improper to brand somebody, as an
astray, transgressor or innovator. How it will be acceptable to choose evil way of Jealousy,
envy, grudge, fight, backbite, swear and curse which is of course haram?

48
 Meaning of Ahle Sunnat Wal Jamat

The person whose view is

A.
against creed (aqaid) or
B.
contradict against unanimity (Ijma) or
C.
He holds evil opinion about predecessors.

He is out of Ahle Sunnat Wal Jamat.

Ahle Sunnat Wal Jamat are those people, whose creeds (Aqaid) are the way of Sahaba.
Above mentioned three things are contrary to the creed of Sahaba. So definitely, this person
is not among Ahle Sunnat Wal Jamat. He is from Ahle Bidat (innovator), and desire
worshipers. Similarly, the person who goes beyond the limit in following maz-hab, that he
starts to over look the Quran and Hadith, he also in mistaken. As much as possible, better to
stay away from both groups and excuse yourself from fightings.

Some mas’alas

Here we are going to write some proofs from Hadith regarding salah so, it may become clear
that, Hanafi followers are the adherent of Hadith too. For two reasons we are discussing
the matter.

1.
Too much tittle- tattle going on about it.

49
 2.
Scruple may arise, or it may promote that, salah is the most virtuous worship and
day to day happening ibadah, and yet, Hanafi maz-hab right opposite to Hadith in
terms of salah. How far this maz-hab will be reliable!

These two misconceptions will be removed. We do not claim that, there is no Hadith on the
other side; in fact, it is not important to claim that, other side’s Hadithes are non preferable,
or there is no possibilities in the proofs. For assuming matters, assuming proofs are enough.
These kinds of possibilities are not harmful for assuming. Our aim is to proof that, we are
not baseless. So, fellow may eradicate from doubt and questioners may stop from indecent
languages. If asked, why you don’t act on other side’s Hadithes, reply will be, then there will
be no Hadith follower left in the world. These masail with proofs hereunder:

1st mas’ala

Time of zohr
Hadith:
Reported by Hadrat Abu Zarr (r.a) that, “ we were in a journey with Rasulullah
(s.a.w), Muazzin intends to call out Azaan. Prophet (s.a.w) said, let it get bit
cool. Again Muazzin tried, prophet (s.a.w) said let it get bit cool. For a third
time when Muazzin attempted, prophet (s.a.w) said, let it get bit cool, until the
shadow became parallel to the hill. Then Prophet (s.a.w) said, intensity of heat
is from smoke of hell fire.” (Bukhari volume 1 page 87)
When hill’s shadow will be parallel, obviously other object’s shadow will be more than one
length. So Hadith is clear on the subject. If Azaan call out at that time, definitely, by the time
salah finishes, standard shadow will exceed from one length. So it is proven that, after one
length time of zohr still remain intact.

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 2nd mas’ala

Wodu does not break by touching private part

Hadith:
Hadrat Tualaq ibn Adi narrated that, someone asked prophet (s.a.w), after
wodu, if someone touches his private parts, does his wodu break? “It is a part
of human body” said the prophet. (Nothing will happen by touching it)
( Reported in Abu dawwod, Tirmizi, Nasaaee, and ibn Majah something to this effect.
Misakat volume 1 page 33)

Hadith is clearly proving the subject.

3rd mas’ala

Wodu does not break by touching a woman

Hadith:
Reported by Aysha (r.a) that, Rasulullah (s.a.w) used to kiss some of his wives
and without performing a fresh wodu he should read salah.
(Reported in Abu Dawood, Tirmizi, Nasaee and ibn Majah. Mishkat volume 1 page 33)

Another Hadith:

Reported by Aysha(r.a) that, “ I used to sleep facing across prophet (s.aw). My

legs should face towards his salah. When he goes to sajdah (prostration), he
used to push my body, so I should squeeze my legs. When he stands up, I
should spread my legs again.” Hadrat Aysha says, those days there used to be
no lamp in the house.
(Bukhari and Muslim. Mishkat page 66)

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It is clear “Kissing” in the first Hadith and “touching “in the second Hadith are not breakers
of wodu.

4th mas’ala

Masah one fourth of head

By wiping one fourth of head, obligation is discharged. But sunnat is to wipe the whole
head.

Hadith:
Narrated by Hadrat Mugira ibn Shuba (r.a) that, prophet (s.a.w) performed
wodu and wiped front part of his head.
( Muslim, Mishkat volume 1 page 38)

From this Hadith it is apparent that, prophet (s.a.w) did not wipe the whole head. Only front
portion of head he wiped. Word used in the Hadith is “MASAH” means rolling. If hand is
kept on head for rolling, then one fourth of the head automatically comes underneath of
hand. That is why, obligation will be discharged by wiping one fourth of head.

5th ms’alah

Bismillah not pre condition for wodu

If Bismilla is not read in the wodu, wodu will be intact with a lesser virtue.

Hadith:
Reported by Abu Huraira (r.a) that, I heard from Rasulullah (s.a.w) saying, “the
person who takes Allah’s name in the beginning of wodu, his whole body
becomes clean, and if he does not take Allah’s name I. e. does not say
BISMILLAH then, only parts of wodu become clean.” (Reported in Zereen page 287)
Unified opinion is that, in the wodu, only parts of wodu are obligatory to wash not the
whole body. If obligatory parts are washed without BISMILLA then the wodu is done.

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 6th mas’ala

BISMILLA should not be read audibly in salah

Hadith:
Reported by Anas (r.a) that, I read salah behind prophet (s.a.w), Abu Bakar
(r.a), Umar (r.a) and Uthman (r.a), everyone used to starts with ALHAMDU
LILLAH without Bismillah. Neither in the beginning nor at the end. (Reported in
Muslim volume 1 page 172)

From this Hadith it is apparent that, BISMILLAH never used to be read audibly in the
beginning of ALHAMADU LILLAH, not even in the qirat too.

7th mas’ala

No qirat behind Imam

Neither ALHAMDU LILLAH, nor SURAH should be read behind Imam, irrespective of silent
and audible salah.

Hadith:
Abu Musa Ashari and Abu Huraira (r.a) narrated that, Rasulullah (s.a.w) said,
“When Imam reads, you observe silence.”
(Muslim volume 1 page 174 and Abu Dawood, Nasaee, Ibn Majah)

In this Hadith, there is no restriction between mute and audible salah. Even no restriction
between Qirat and Alhamdu lillah. More precisely, salah is common and Qirat is common
too. So it is clear on subject. The Hadith LA SALATA LI MAL LAM YAQ RA’ BE FATIHATIL KITAB
( salah is not accepted without Alhamdu lillah) is specific for alone reader only (munfarid),
not for that person, who reads salah behind Imam. Following Hadith is supporting the
statement:

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Hadith:
Narrated by Abu Naeem Wahab ibn Kisan that, he heard from Jabir bin
Abdullah sahabi saying, “If someone reads even a single rakat without
Alhamdu lillah, his salah is not correct, except he reads alone.
( Reported in Tirmizi, this Hadith is hasan and authentic, volume 1 page 44)

Clearly this Hadith is supporting the object. Another answer is like this that, (LA SALATA to
end) in this Hadith, Qirat is common between literal and technical meanings. I. e. reading
oneself or Imam’s reading is sufficient for him. Another Hadith may be presented as support
too.

Hadith:
Reported by Jabir (r.a) that, Rasulullah (s.a.w) said, “ Whoever has an Imam,
Imam’s Qirat is sufficient for him”. (Ibn Majah page 61)
This Hadith is clearly providing evidence on the subject. To avoid contradiction between
narrations, Qirat will be common concerning technical and literal terms. It is found in the
following Hadith that, to avoid conflict, Hadrat Ka’ab (r.a) regarded, Salah is common and
Hadrat Abu Huraira (r.a) accepted his interpretation. Briefly Hadith is here:

Hadith:
Hadrat Abu Huraira (r.a) came to TUR Mountain and met Hadrat Ka’ab (r.a).
Their conversations were like this:

Ka’ab: Accepted time is on Friday, last hour of the day, just before sun set.

Abu Hurairah: Did not you notice what I said, prophet (s.a.w) said, that time
was found by a believer while he was performing salah and yet it was not a
salah time.

Ka’ab: Did not you hear from prophet (s.a.w) said, if someone waits for the
second salah, after performing first one. He is in the salah until other salah
comes.

Abu Huraira : Indeed, it is like that.

Ka’ab: Same situation here too.

(Nasaee volume 1 page 211)

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“Do not read anything behind me, except Alhamdu lillah. Because if anyone
does not read it, his salah is not correct.”
This Hadith does not apply on Muqtadee (who reads salah behind imam). Because, sura
Fatiha has the excellence that, whole salah exist on reciting it. This recitation can be
technical as well, because of its excellence. To read anything else beside sura Fatiha, is for
the beatification of salah. But no parts are specified except sura Fatiha.

So, subject matter is providing the permissibility, and same time logically denying the
negation. The word ANSITU in the first Hadith, an order, indicating of non recitation of
Qirat. According to rule, if contradiction occurs between do’s and don’ts; don’ts are
activated and do’s will be abandoned. Thus, there is no more misconception about this
mas’ala.

8th mas’ala

Raising hands only in first Takbir

Hands should be raised, only first time (Takbir e Tahrima).

Hadith:
Reported by Alqama that, Hadrat Abdullah ibn Masud (r.a) said, “Should not I
teach you prophet’s (s.a.w) salah”? Then he performed salah, and only first
time (takbir e Tahrima) raised hands.
( Reported in Tirmizi, volume 1 page 36. this Hadith is Hasan and further imam Tirmizi said,
in this subject there is other Hadith reported from Bara (r.a)

Hadith:
Narrated by Bara (r.a) that, when prophet (s.a.w) used to start his salah, he
should raise his hands up to the ears. After that, he never used to do.( reported
in Abu dawood page 116)

55
Both hadithes are clearly focusing on subject.

9th mas’ala

Saying AMEEN silently

In audible salah, AMEEN should be recited silently as well.

Hadith:
Reported by Alqama ibn Waeel from his father that, Rasulullah (s.a.w.) after
reading GHAIRIL MAGDUBI ALAIHIM WA LAD DALLIN, then with silent voice he
used to read AMEEN. ( Tirmizi vol 1 page 35 )
Quoted in Aynee that, this hadith is narrated in Imam Ahmad, Abu Dawood Tayalisy and Abu
Ya’la Musily in their books (Masanid) and Tabrani in his Ma’jam, Dar Qutni in his Sunan, and
Hakim in his Mustadrak with the word WA AKHFA BIHA SOUTHA HU i.e. “with silent voice
said AMEEN”. Hakim reported in his book kitabul Qirat with a word KHAFD( Silent). Further
more, Hakim stated about this Hadith “despite authentic narration, Bukhari and Muslim did
not relate this hadith”. Those questions were raised by Imam Tirmizi regarding this Hadith,
Allama Aynee gave all the answers.

10th mas’ala

Placing hands below navel

Folding the hands below the navel in standing- up position.

Hadith:
Abi Juhaifa narrated that, Hadrat Ali (r.a) said, “ Sunnat method is to place the
hands below the navel in salah.”

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Another Hadith:

Abu Huraira (r.a) reported, “Fold hands below the navel in salah”.
(Both Hadithes are reported in Abu Dawood VL 1 page 117)

Another Hadith:
Abi Juhaifa narrated that Hadrat Ali (r.a) said, “ Sunnat method is to place the
hands below the navel in salah.”( Zareen page 216) same Hadith reported in different
books.

11th mas’ala

Sitting posture in salah

Last sitting, should be similar to the first sitting.

Hadith:
Narrated by Hadrat Aysha (r.a) that, prophet (s.a.w) used to read ATTAHIATU
in every two rakat, he should spread his left leg, while right one used to be up-
right. (Muslim volume 1 page 194)
This Hadith is relating prophet’s (s.a.w) habitual sitting posture in salah. It consists of both
qaida’s sitting position and the word FI KULLI RAK ATAIN (in every two rakat) made the
subject clear.

Another Hadith:
Wail ibn Hajar reported, “I came to Madina and decided to see the prophet’s
(s.a.w) salah. When he sat down for Tashah- hud (attahiatu), he flattens the
left leg and placed the left hand on the left thigh, at the same time, his right leg

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was up-right position”. ( Reported in Tirmizi page 40. Imam Tirmizi said, this Hadith is
hasan and sahih and majority scholars are acting upon it)

Every action automatically does not become noteworthy. Circumstances make it significant.
Here for a sahabi to watch prophet’s (s.a.w) salah with concentration, obviously he might
have saw many salahs and relates it with great importance made the matter more
significant. If there were any differences between two Qaidas then in this point he should
have expressed it. Because silence is cause of mistake. So it is clear that both sitting position
were similar.

Another Hadith:
Son of Hadrat Abdullah ibn Umar narrating from his father (Abdulla ibn Umar)
that, sunnat in the salah to keep the leg up-right while toes must face the
qiblah and sit on left leg. (Nasaee volume 1 page 173)

12th mas’ala

Standing up straight in 1st and 3rd rakat

Hadith:
Narrated by Abu Huraira (r.a) that, prophet (s.a.w) used to stand up in the
salah leaning on his toes. Imam Tirmizi said scholars are acting on this
Hadith.(Tirmizi page 39)

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 13th mas’ala

Reading Fajar sunnat, after sunrise

In fajar congregation, if someone did not read his sunnat, then it should be read after
sunrise.

Hadith:
Abu Huraira (r.a) reported that, prophet (s.a.w) said, if someone did not read
two rakat fajar sunnat, he must read it after sunrise.(Tirmizi volume 1 page 59)

14th mas’ala

Witr is three rakat, no salam after two rakat

Witr is three rakat, no salam after two rakat, but must sit after two rakat. Before ruku
qunoot must be read and raised hands by saying ALLAHU AKBAR before qunoot too.

Hadith:
Reported by Ubai ibn Ka’ab that, Rasulullah (s.a.w) used to read in 1st rakat of
witr SABBI HISMA RABBIKAL A’LA and in second rakat KUL YA AYU HAL
KAFIROON and in third rakat KUL HUALLAHU AHAD. He never used to make
salam except at the end.

Another Hadith:
Saied ibn Hisham reported that Hadrat Aysha (r.a) narrated that, Rasulullah
(s.a.w) never used to make salam in second rakat of witr.
(Both Hadithes are reported in Nasaaee VL 1 page 248)

Summary for both Hdithes are: Rasulullah (s.a.w) used to read three rakat in witr. Never
used to make salam at the end of second rakat. Only in third rakat he should make salam.

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Hadith:
Hadrat Ayesha (r.a) reported that, Rasulullah (s.a.w) used to read ATTAHITU in
every two rakat. (Muslim vl 1 page 194)
This Hadith was discussed in mas’ala 11.

Hadith:
Baihaqi and others reported from ibn Umar and ibn Masud (r.a) regarding
raising hands by saying Allah Akbar in qunoot.
(Umdatur Riaya,by Moulana Abdul Hai page 99)

Required mas’alas is proven from above mentioned Hadithes. Narration of Muslim by using
the word “every two rakat” made it more evident in witr salah.

15th mas’ala

No qunoot in fajar salah

Hadith:
Reported by Abu Malik Ashjaee that, I asked my father, you read salah behind
prophet (s.a.w), Abu Bakar (r.a), Umar (r.a) and Uthman (r.a). Five years here in
kufa behind Ali (r.a) as well. Did they used to read qunoot? (I. e: in fajar salah.
Because this Hadith came in this subject). He replied, son, it is a bidat
(innovation) (reported in Tirmizi, Nasaee and ibn majah. Mishkat vl 1 page 106)
Clear proof.

we wrote these fifteen mas’aslas as an example. Similarly, with a grace of Allah Hanafis
other mas’alas are not against Hadith. It becomes evident by reading the books.

(Started in middle of ten days and completed in last ten days of Ramadan 1331 A H 1910
AD)

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 Some praiseworthy notes about Imam Abu Hanifa

Allamah ibn Hajar makky reported that, Rasulullah (s.a.w) said, the beauty of the
world will vanish in year 150 A H. Commentator Shamsud Din Kirdary said, this Hadith
was meant for Imam Abu Hanifa. Because he passed away in the very same year.

Imam Abu Hanifa’s father Thabit took him to the presence of Hadrat Ali (r.a) in his young
days. Ali (r.a) prayed for him. Ibn Hajar said, according to Imam Zahabi “it is correct that,
Imam Abu Hanifa in his childhood met Hadrat Anas (r.a).” He was so matured that, he
himself said, I saw Hadrat Anas (r.a) many times. He used to use red dye. Khatib wrote in his
book “the history of Bagdad” that, Hadrat Imam Abu Hanifa met Hadrat Anas (r.a). Shaikh
Wali uddin said, Imam Abu Hanifa’s reporting from sahaba does not reach the label of
accuracy, but he was honoured with meeting Hadrat Anas (r.a).

if elevated position of Tab’ee, does not require reporting from sahabi, then he is a Tabe’ee.
He will be an illustrious personality as described in the verse WAL LAZINAT TABAU HUM BI
IHSAN. I.e. the vanguard of Islam ---the first of those who forsook (their homes) and those
who gave them aid, and (also) those who follow them in (all) good deed,---well-pleased is
Allah with them. (9:100) If reporting is a condition, then he is not. Though, he will have the
privilege among KHAIRUL KURUN virtuous era as described in the Hadith. Imam Tabari
Shafee said, “when Imam Abu Hanifa’s father Thabit passed away, his mother married to
Hadrat Imam Jafar Sadiq and imam Abu Hanifa was looked after by Imam Jafar Sadiq. So, he
is spiritually connected to prophet (s.a.w).

Imam Abu Hanifa’s some illustrious teachers

1. Hammad bin Sulaiman

2. Salmah bin Kuhail
3. Simak bin Harb
4. Abdullah bin Dinar
5. Ata bin Abi Ribah
6. Ata bin Saib
7. Ikramah Moula ibn Abbas
8. Nafe’ moula ibn Umar
9. Alkama ibn Mursid
10. Muhammad ibn saib
11. Muhammad bin Muslim Shihab Zuhri
12. Hisham bin Urwa

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 13. Qatada
14. Amar bin Dinar
15. Abdur Rahman bin Harmuz

Hafiz Al- Mazi wrote in TAHZIBUL KAMAL that it reaches to 4000.

Some illustrious students

1. Abdullah ibn Mubarak

2. Abdulla ibn Yazid Maqri
3. Abdur Razzaq ibn Hummam
4. Abdul Aziz ibn Abi Rawad
5. Abdulla ibn Yazid Al-Qarshi
6. Imam Abu Yusuf
7. Imam Muhammad
8. Imam Zafar
9. Hasan dawood Taee
10. Waqee
11. Hifs bin Gias
12. Hammad bin Abi Hanifa

Allamah Suyuti and Mulla Ali Qari wrote, detail about Imam Abu Hanifa’s teachers and
students. According to Hadith, a man is recognised by his friends. So, followers and followed
also is a kind of recognition. That is why we added them up.

Some illustrious personalities who praised Imam Abu Hanifa

1. Imam Malik
2. Imam Shafee
3. Imam Ahmad bin Hambal
4. Yahya bin Mueen
5. Ali ibnul Madani

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6. Shuba
7. Abdullah ibn Mubarak
8. Abu Dawood ibn Juraij
9. Yazid ibn Harun
10. Sufyaan
11. Shaddad ibn Halim
12. Makki ibn Ibrahim
13. Yahya ibn Said Qatan
14. Asad ibn Amar
15. Abdul Aziz ibn Rawad
16. Suyuti
17. Ibn Hajar Makki
18. Zahabi
19. Ibn Khalkan Yafee
20. Ibn Hajar Askalani
21. Nawawi
22. Gazali ibn Abd Maliki
23. Yusuf ibn Abdul ha Hambali
24. Khtib Abdullah Juwaini
25. Author of Qamus Dumairi
26. Abdul Wahab Sharani Tahavi
27. Sibt ibnul Jauzi and others.

Some praiseworthy words used for Imam Abu Hanifa

Brilliant, Jurist, Imam, God-fearing, Dynamic, Devotee, Highest rank, Disregarded

from world, Seeker of jurisprudence, Reliable, Authority, Most knowledgeable,
Profound jurist, Preserver of sunan and athar, Thoughtful decision maker, Devotee in
worship, Intense cry in the night, most intelligent, Sharp, Generous, Wealthy, Lover
of cleanliness, Most sincere, Most reserved, Continue in humility, Miracle possessor,
Worshiper, Ascetic, etc.
Allamh suyuti reported from Khatib that, Imam Abu Hanifa himself said, “if I find a
Hadith then do not go for any other thing. In sahabas statements, I choose one over

63
 the other and I debate with Tab’een”. According to Khatib Kharzami, Hadrat Imam
Abu Hanifa set up about 80,000 mas’alas.
Death: After going through so much of oppressions and difficulties when sign of
death appeared; he dedicated himself in sajdah and passed away. (Year 150 AH, 729
A D)
Imam Abu Hanifa’s greatness is established by so strong references. What other
doubt can arise? This is the criterion as a religious leader and a guide for the others.

It is our topic.

Chronology of four Imams

NAME BORN AH DIED AH

1. ABU HANIFA 80 KUFA, IRAQ 150 BAGHDAD
2. IMAM MALIK 93 MEDINAH 179 MEDINAH
3. IMAM SHAFEE 150 GAZA 204 EGYPT
4. AHMAD BIN HAMBAL 164 BAGHDAD 241 BAGHDAD

AUTHORS OF SIX AUTHENTIC HADITH BOOKS

NAME BORN AH DIED AH

1. IMAM BUKHARI 194 BUKHRA, RUSSIA 256 SAMARQAND
2. ABU DAWOOD 202 KABUL 275 IRAQ
3. IMAM MUSLIM 206 IRAN 261 IRAN
4. IBN MAJAH 209 IRAQ 273 IRAQ
5. IMAM TIRMIZI 209 BALKH 279 BALKH
6. IMAM NASAEE 214 IRAN 303 EGYPT

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Translated by
M.Abdul basit
London
31.01.2009

65
66