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Taqleed Why should we follow Imams



Somehow, Taqleed, i.e. following any of
the 4 Imams, has become a contentious
issue. This brief booklet lets light into
this issue and explains the hows and whys
of it.
The second part of the book gives ample
proof that Imam Azam is not only a jurist,
but also an expert in Hadith.

Human beings are forever in need of guidance for all their
actions. It is beyond their ability to frame laws for themselves
and obey them. Due to the inherent differences and shortcomings
of the human mind, human beings cannot frame any law which is
flawless in all respects. Inevitably, they have to turn to the Lord
Almighty for guidance. For this reason, Allah Ta'ala has guided
us through His revelation (Wahi).
The to-be-recited revelation (Wahi Matlu’) and the not-to-berecited
revelation (Wahi Ghair Matlu’) i.e. the Hoy Quran and the
Hadith are the only 2 sources of Islamic Law. Allah Ta'ala has
declared the fulfillment of this religion in Surah Maida:
Today I have perfected your Din (Religion) for you, and have
completed My Blessing upon you, and have chosen for you Islam
(as) Din (a complete code of life). Surah Maida (5:3)
Allah Ta’ala has also said:
Truly, Islam is the only Din (Religion) in Allah’s sight. And the
people of the Book disagreed, after knowledge had come to them,
only on account of their mutual jealousy and contention. And he
who denies Allah’s revelations, then surely Allah hastens in
calling to account. Surah Al Imran (3:19)
And whoever seeks a Din (Religion) other than Islam that shall
not at all be accepted from him, and he will be among the losers
in the Hereafter. Surah Al Imran (3:85)

Necessity of Fiqh
Now there will be no revelation, but this is clear that the verses of
the Holy Quran and the words of the Hadith are limited, where as
the problems of the humankind, which are refashioned by the
passing of time, are unlimited. For this reason, the extraction of
rules of the contemporary issues by contemplating over the
sources of Islamic law is highly necessary. In the Science of
Jurisprudence (Fiqh), these very issues of human life are dealt
with.
The verses of the Holy Quran and the Hadith that deal with these
issues are 500 and 3000 respectively. Obviously, rules have to be
formulated by contemplating over these verses and Hadith. At
some places the rules have been mentioned concisely. At some
places they are hidden. At some places they have been mentioned
in abbreviated form and at some places they are ambiguous.
To contemplate over them, understand the intent of the Holy
Prophet (Sallallahu alaihi wa sallam) and formulate rules, which
include personal, economic, political, domestic rules for the
guidance of the community and the Ummah, is beyond the ability
of even an accomplished scholar, let alone a common man.
Mere mastery of language does not qualify one to understand the
finer points of the law and neither can every litterateur/philologist
be a legislator as well. When this is not possible in the laws made
by men, but is considered a joke that only mastery over a
language qualifies one to be a legislator, then comprehension of
divine laws demands much more from us. For this reason, those
revered personalities who spent their entire lives in the deduction
and extraction of laws, who remained the leaders of the
community because of their knowledge and piety, their
deductions are more authoritative than ours.

Following one's superiors is but natural
This is so obvious that no explanation is needed for this. Every
person turns to his/her superior in need and trusts the superior’s
judgment and the same happens in Taqleed (following any one of
the 4 great Imams viz. Imam Abu Hanifa, Imam Malik, Imam
Shafa‘ee and Imam Ahmed Bin Hambal), in which because of the
inherent harm of following one’s own judgment, one turns
towards the Mujtahid (lit. The legislator), in whom one sees the
ability of extraction of laws. In a way, Taqleed is the nature of
man and man cannot run away from Taqleed. For this reason, the
whole Islamic world since the earliest ages, have considered any
of the 4 Imams as their leader. After this brief introduction, the
necessity of Fiqh and the compulsory nature of Taqleed will be
dealt with in the light of the Holy Quran and the Hadith.
Necessity of Fiqh
The Holy Quran is the epitome of eloquence. In spite of being
easy to understand, most of the subjects dealt with in the Holy
Quran are such that understanding the rules that can be deduced
from them is not easy. The reason is that it has indications,
explicit rulings, verses which abrogate and are abrogated,
commands which are general and which are specific, commands
which are to be taken literally and commands which are veiled in
metaphors and similes. Commands are bound by their aims.
Specifying their aims, awareness about their different aspects and
there are various aspects and issues related to it, which require
intelligence of the highest form.
The Holy Quran and the Hadith describe the necessity and
importance of Fiqh. Allah Ta'ala says in the Holy Quran:

……party from within every group (or tribe) not go forth in order
that they may acquire deeper knowledge (i.e. thorough
understanding and insight) of Din (Religion). Surah Taubah
(9:122)
He blesses with wisdom whom He wills. And he who is granted
wisdom (i.e. Fiqh) receives tremendous good. And only those
who are endowed with wisdom and insight receive direction and
guidance. Surah Baqarah-(2:269)
There is a Hadith in Sahih Bukhari. Whosoever, Allah Ta'ala
wants to bless, He grants him understanding of religion and it is
naught except that I distribute and Allah Ta'ala grants. (Sahih
Bukhari, Hadith No. 6896)
Shaykh Ul Islam Imam Muhammad Anwarullah Farooqui (May
Allah shower His mercy on him) mentions a Hadith in Haqiqatul
Fiqh, on the authority of Jame’ Us Sagheer, that the Holy Prophet
(Sallallahu alaihi wa sallam) said:
Every thing has its mainstay, and the mainstay of this religion is
Fiqh (Jurisprudence) one Faqih (Jurisprudent) is harder on Satan
than a 1000 worshippers (A’abid).
Following the rules, which have been formulated by the
jurisprudents and the legislators (Mujtahidin) is to follow the
Holy Quran and the Hadith itself. When anyone assumes these
rules, he/she is said to be following these personalities (Taqlid).
This Taqlid is to follow the Holy Quran and the Hadith and
signifies that these personalities have extracted rules from the
Holy Quran and the Hadith, even though we may not know the
basis of such extraction. To know the basis of such extraction is
not even necessary. Consequently, the stalwarts of every age
have accepted any one of the 4 Imams as the greatest
jurisprudents and have followed the rules extracted by them.

There are many verses in the Holy Quran and in the Hadith,
which speak of Taqlid. The insinuations of the dissenters betray
their own lack of understanding. Otherwise nobody assumes that
the legislators have deduced the ruled out of their own personal
preferences. They in fact have extracted and formulated rules
from the Holy Quran and the Hadith. If before objecting, the
‘non-followers’ (Ghair Muqallidin- those who refuse to follow
any of the Imams) consider this, then I think no objection will
remain, but what to say of false assumptions.
O Believers! Avoid most conjectures. Indeed some conjectures
are sins (liable to punishment in the Hereafter). Surah Hujuraat
(49:12)
There are 2 kinds of Taqleed-
1. Taqleed Mutlaq i.e. Open-ended following.
2. Taqleed Shakhsi i.e. Particular following
Taqleed Mutlaq is to follow any of the Imams, as the need arises.
Taqleed Shakhsi is to follow one particular Imam in all the affairs
of life.
Evidence of Taqleed from the Holy Quran
First proof
Allah Ta'ala orders in Surah Nisa:
O Believers! Obey Allah and obey the Messenger (blessings and
peace be upon him) and those (men of Truth) who hold command
among you. Surah Nisa (4:59)

Here ‘men of truth’ means the Imams and the Fuqaha
(Legislators), as has been said by Hadhrat Abdullah bin Abbas,
Jabir bin Abdullah, Hasan Basri, ‘Ata bin Abi Rabah, ‘Ata bin
Saib, Abul A’aliyya (May Allah be well pleased with them). This
verse allows establishes the compulsory nature of Taqleed.
Hadhrat Abu Najeeh (May Allah shower His mercy on him))
narrates on the authority of the great Taba‘ee Imam Mujahid that
‘men of truth’ means the men of discernment (Tafqa), intellect
and understanding i.e. Fuqaha.
The teacher of Imam Bukhari’s teachers, Imam Abdur Razzaq
(May Allah shower His mercy on him) writes in his collection of
Tafseer:
‘Men of truth’ means the jurisprudents (Fuqaha) and the scholars.
Imam Abu Jafar Tabari writes in Jame Ul Bayan Fi Tafseer Il
Quran on the authority of Hadhrat Abdullah bin Abbas, Jabir bin
Abdullah, Hasan Basri, Ata bin Saib, Abul A’aliyya (May Allah
be well pleased with them) that ‘men of truth’ means the Fuqaha
and the scholars.
The author of Tafseer Kabeer, Imam Fakhruddin Razi (May Allah
shower His mercy on him) writes on the authority of Hadhrat
Abdullah bin Abbas, Hadhrat Hasan Basri, Imam Mujahed and
Imam Zahhak (May Allah be well pleased with them) that ‘men
of truth’ means the scholars who teach the rules of Shariah and
instruct the people in matters of religion.
He also says that there is no disagreement over this, that a group
of the Companions (Companions) and the Taba‘een
(Successors/students of the Companions) that ‘men of truth’
means scholars.

Imam Ibn Katheer, whose opinion is considered by the ‘nonfollowers’
(Gair Muqallideen) as the final word, writes in Tafseer
Katheer:
Hadhrat Ali bin Abu Talha narrates on the authority of Hadhrat
Abdullah Bin Abbas (May Allah be well pleased with them) that
the 'men of truth' meant here are the jurisprudents (Fuqaha) and
this is also the opinion of Imam Mujahid, Imam ‘Ata, Hadhrat
Hasan Basri, Hadhrat Abu Ya’ala (May Allah shower His mercy
on them) that 'men of truth' mean the scholars and the Fuqaha.
(Tafseer Ibn Kathir, Vol. 2, Pg. No. 345, Surah Nisa)
Second proof
So if you yourselves do not know (anything), then ask the People
of Remembrance. Surah Nahl (16:43)
Third proof
Had they referred it to the Messenger (blessing and peace be upon
him) or those of them who are in command (instead of making it
public), then those among them who can draw conclusion from
some matter would have found it (i.e. the truth of the news).
Surah Nisa (4:83)
In Ahkaam Ul Quran, Imam Abu Bakr Jassas (May Allah shower
His mercy on him) has deduced the command of Taqleed from
this verse. (Surah Nisa: 83)
Imam Razi writes in Tafseer Kabeer:
Translation: It is Wajib on laypeople to follow the scholars in the
issues that they face. (Tafseer Kabeer, Surah Nisa-83)
Fourth proof

……party from within every group (or tribe) not go forth in order
that they may acquire deeper knowledge (i.e. thorough
understanding and insight) of Din (Religion). Surah Taubah
(9:122)
Fifth proof
…..follow someone who adopts the path of turning to Me in
repentance and submitting to My injunctions. Surah Luqman
(31:15)
Sixth proof
…..and those who follow them in the grade of spiritual excellence
— Allah is well pleased with them (all) and they (all) are well
pleased with Him. Surah Tawbah (9:100)
Proof of Taqleed from the Hadith
There are many Hadith which establish the compulsory nature of
Taqleed. A few among them are being presented here.
There is a Hadith in Sahih Bukhari:
Translation of Hadith: You follow me and the later ones will
follow you. (Sahih Bukhari, Vol. 1, Pg. No. 99)
Hafidh Ibn Hajar ‘Asqalani writes in the interpretation of this
Hadith:
Translation: You learn the rules of the Shariah from me, so that
those who come after you can learn from you and in the same way
those who come after them and so on until the end of the world.

Proof of Taqleed from the Traditions of the Companions
There is a Hadith in Sahih Bukhari on the authority of Hadhrat
‘Akramah (May Allah be well pleased with him), that the people
of Madinah asked Hadhrat Abdullah bin Abbas (May Allah be
well pleased with him) about the woman who started
menstruating after the Tawaf Afadha. Hadhrat Abdullah bin
Abbas (May Allah be well pleased with him) said that she can go
without the Tawaf Wada’a. The people of Madinah said: We will
not abandon the opinion of Hadhrat Zaid bin Thabit to follow
your opinion.
This shows that the people of Madinah used to follow Hadhrat
Zaid particularly (Taqleed Shakhsi). Hadhrat Ibn Abbas (May
Allah be well pleased with him) did not chastise them that you
have committed a mistake by taking Hadhrat Zaid as your Imam.
(Sahih Bukhari, Kitab Ul Haj)
There is a lengthy Hadith in Sahih Bukhari, Kitab Ul Faraaidh,
the summary of which is that Hadhrat Abu Moosa Ash‘ari (May
Allah be well pleased with him) was asked something. He replied
and said: Ask Abdullah Bin Mas‘ud (May Allah be well pleased
with him) also. After asking Hadhrat Abdullah bin Mas‘ud
people conveyed his reply to Hadhrat Abu Moosa Ash‘ari (May
Allah be well pleased with him). He said: Do not ask me
anything as long as you have this erudite scholar among you.
This shows that he instructed the people to follow Hadhrat
Abdullah bin Mas‘ud (May Allah be well pleased with him) in
everything. This is what is called Taqleed Shakhsi.

There is a Hadith in Jame’ Tirmidhi, Ibn Majah that the Holy
Prophet (Sallallahu alaihi wa sallam) said: After me, follow the 2,
i.e. Abu Bakr and ‘Umar (May Allah be well pleased with them).
Here it is not said that you ask the evidence of every ruling. This
is what is Taqleed Shakhsi.
Also, the Holy Prophet (Sallallahu alaihi wa sallam) appointed
and sent the Companions as teachers to many places. Is this not
Taqleed Shakhsi? Therefore there are many examples of Taqleed
Mutlaq and Taqleed Shakhsi in the eras of the Holy Prophet
(Sallallahu alaihi wa sallam) and the Companions and in the Best
Era (Khair Ul Quroon) both the methods were used. Then
because of separation from the Prophet (Sallallahu alaihi wa
sallam), when the fear of Allah Ta'ala and His Prophet (Sallallahu
alaihi wa sallam) and the regard for the rules of the Shariah
waned and selfishness took hold, then the scholars, jurisprudents,
the men of Allah diagnosed this condition and entered Taqlees
Shakhsi among the Wajib (compulsory).
Taqlid is to be praised and deserves reward - Opinion of Shaykh
Ibn Taimiya
Shaykh Ibn Taimiya, whom the non-followers consider as their
Imam has ruled going against Taqleed Shakhsi as incorrect in his
Fatawa. He writes:
As per their desires, people follow somebody who declares the
Nikah as invalid and sometimes follow someone who declared
Nikah as valid. This is not permissible.
He again writes in his Fatawa, Vol. 2, Pg. No. 24:
The person who cannot know the rules of the Shariah and follows
a particular scholar, without knowing that there is another opinion

more preferable than this, that person is to be praised. He will be
rewarded. Neither will he be condemned, nor will he punished.
His famous student Ibn Qayyim Al Jawzi, writes in A’alaam Ul
Mauqae’een:
Unless the qualifications of Ijtihad (legislation) are not seen in a
person, it is not permissible for him to extract rules from the Holy
Quran and the Hadith.
These lines establish the compulsory nature of Taqleed. Now, the
question is that there have been many Legislators (mujtahidin),
so, why follow the 4 Imams only?
The detailed manner in which the rules extracted by the 4 Imams
are available to us, chapter wise, right from Kitab Ut Taharah to
Kitab Ul Faraaidh and in extreme detail. The rules extracted by
the other Imams are not available in the same manner. The
universal acceptance of these 4 Imams has not been given to
others. That’s why these 4 Imams are followed.
Except the 4 Imams, all other true schools of Jurisprudence have
ceased to exist. For this reason, it is the consensus of the whole
Ummah that to follow any of the 4 Imams is to follow the
Sawaad-e-A’adham i.e to follow the Ahle Sunnah. To abandon
them is to abandon the Sawaad-e-A’adham, as Hadhrat Shah
Waliullah (May Allah shower His mercy on him) as written in
Uqd Al Jayyid Fil Ahkaam Il Ijtihad Wa Taqleed.
Allama Ibn Nujaim Misri (May Allah shower His mercy on him)
has written in Al Ashba Wan Nadhaair:
Translation: Those who turn away from the 4 Imams are against
the consensus of the Ummah.

These are a few lines about the nature of Taqlid and clarifications
about it. Taqlid is the consensus of the Ummah and those who go
against are going against the consensus of the whole Ummah. For
this reason, all the great scholars and saints have been followers
of any one of these 4 Imams. This is the path of truth and the path
of guidance.
Imam Azam – The expert in Hadith
The Holy Quran and the Hadith are the base and the primary
sources of Islamic law. They contain the answers to all questions
that human beings may face in their whole life up until the end of
the world. Even though, the Holy Quran is simple, it contains
many things which cannot be understood; not only by common
people but even by experts of language. Mere expertise over
language does not give one mastery over law and legal
implications and nuances. Life is ever-changing and as such the
rules governing it also change with the times. There are many
things which are not explicitly mentioned in the Holy Quran and
Hadith, but which are necessary today, for e.g. share business,
fixed deposits, Islamic rules about insurance and other such rules.
In these and such issues, we have to use the guidelines laid down
by the Mujtahidin (the jurists). Those guidelines have been laid
down in the light of what the Holy Quran and Hadith say and
what they demand.
Nowadays, the enemies of Islam are raising many objections
about Islam. It is our duty to combine all our forces and answer
to them and not that we fight among themselves.

Imam A’adham is a great Muhaddith (Hadith-Expert). The
narrations of his students are present in Sihah Sittah (The 6 most
authentic books in Hadith) like Sahih Bukhari, Sahih Muslim,
Jame’ Tirmidhi and others.
When the beginning verses of Surah Juma’a was revealed:
It is He Who has sent amongst the Unlettered a messenger from
among themselves, to rehearse to them His Signs, to sanctify
them, and to instruct them in Scripture and Wisdom― although
they had been, before, in manifest error― (2) As well as (to
confer all these benefits upon) others of them, who have not
already joined them: and He is Exalted in Might, Wise. Surah
Juma’a (62:2,3)
Hadhrat Abu Hurairah (May Allah be well pleased with him)
asked the Holy Prophet (Sallallahu alaihi wa sallam): O Prophet
of Allah (Sallallahu alaihi wa sallam)! Who are the ones who will
come after and you will recite the verses of the Holy Quran to
them and purify them? The Holy Prophet (Sallallahu alaihi wa
sallam) did not answer and held His peace. The question was
repeated thrice. Hadhrat Abu Hurairah (May Allah be well
pleased with him) says: At that time, Hadhrat Salman Farsi (May
Allah be well pleased with him) was present with us. The Holy
Prophet (Sallallahu alaihi wa sallam) kept His hand on Hadhrat
Salman Farsi (May Allah be well pleased with him) and said: If
Iman is as fat as the planet Venus, then some people among them
(i.e. the people of Hadhrat Salman Farsi), why some, only one
person will get it from even there.

Hadhrat Imam Jalaluddin Suyuti (May Allah shower His mercy
on him) writes in “Tabyeez Us Saheefa ” that this Hadith is
perfectly correct, which gives glad tidings of the coming of Imam
A’adham Abu Hanifa and expresses his superiority.
All the scholars agree that this Hadith has the prophecy of the
coming of Imam A’adham Abu Hanifa and his superiority,
because in the people of “Faras,” there is no one more
knowledgeable than him.
Imam A’adham (May Allah Ta’ala be well pleased with him) had
spent his whole life in piety & fear of Allah Ta'ala. Because of
this, Allah Ta’ala had opened his heart. Allah Ta’ala granted
Imam A’adham (May Allah Ta’ala be well pleased with him)
extraordinary memory and juristic ability. Through the blessings
of the Holy Prophet (Sallallahu alaihi wa sallam) Imam A’adham
(May Allah Ta’ala be well pleased with him) worked out 83000
rulings of the Shariah. Imam A’adham (May Allah Ta’ala be well
pleased with him) did not offer his opinion against the Holy
Quran and the Hadith, but he worked out the rulings of the
Shariah in the light of the Holy Quran and Hadith. Imam
Sha’arani (May Allah Ta’ala shower His mercy on him), who is a
Shafa’ee, says about the rulings of Imam A’adham Abu Hanifa
(May Allah Ta’ala be well pleased with him): I have researched
and compared, the rulings of Imam A’adham Abu Hanifa (May
Allah Ta’ala be well pleased with him) or any of his students.
They are extracted from the verses of the Holy Quran or the
Hadith or the Traditions of the Companions or with the permitted
Qiyas (analogical reasoning) on the Holy Quran and Hadith.

Hadhrat Imam A’adham Abu Hanifa deeply respected the Ahle
Bait of the Holy Prophet (Sallallahu alaihi wa sallam) and his
research in Fiqh has the support and the backing of the Ahle Bait.
Hadhrat Imam Abu Yusuf (May Allah shower His mercy on him)
states that once Hadhrat Imam A’adham Abu Hanifa was sitting
in Masjid Haraam. People would come, ask their questions and
he would answer them. Suddenly, Hadhrat Imam Jafar Sadiq
(May Allah be well pleased with him) sat there. As soon as Imam
A’adham Abu Hanifa saw him, he stood up and said: O prince of
the Prophet of Allah! If I knew that you were here, you would not
have found me sitting when you were sitting. Hadhrat Imam Jafar
Sadiq (May Allah be well pleased with him) said: O Abu Hanifa!
Sit down and keep instructing the people. I have seen my
forefathers doing the same.
Imam A’adham Abu Hanifa (May Allah Ta’ala be well pleased
with him) was born in 80 Hijri and passed away in 150 Hijri. His
teachers only of Hadith are 4000. Most of them are Companions
or Tabi’een. The canons of Hadith are full of the Hadith narrated
by his great students.
Imam Bukhari (May Allah Ta’ala shower His mercy on him) has
recorded 22 Hadith in Sahih Bukhari in which there are only 3
links between the narrator and the Holy Prophet (Sallallahu alaihi
wa sallam). This is a great honor for him, but in 20 of these
Hadith, Hanafi Hadith-Experts are his teachers. Makki bin
Ibrahim is a Muhaddith (Hadith-Expert), a close student of Imam
A’adham Abu Hanifa (May Allah Ta’ala be well pleased with
him) from whom Imam Bukhari took 11 of these Hadith; from
Abu A’asim Zahhak An Nabeel, Imam Bukhari (May Allah
Ta’ala shower His mercy on him) took 6 of these Hadith; from
Muhammad bin Abdullah Ansari, he took 3 Hadith. These

Muhaddithin (Hadith experts) are the students of Imam A’adham
Abu Hanifa (May Allah Ta’ala be well pleased with him) and the
teachers of Imam Bukhari (May Allah Ta’ala shower His mercy
on him). If these teachers of Imam Bukhari (May Allah Ta’ala
shower His mercy on him) are not considered, then he will have
only 2 Hadith of only 3 links with the Holy Prophet (Sallallahu
alaihi wa sallam).
Once during the lecture of Hadhrat Makki bin Ibrahim (May
Allah shower His Mercy on him), he was teaching Hadith from
Imam A’adham Abu Hanifa (May Allah shower His mercy on
him). A person got up and said: Teach us the Hadith got from Ibn
Juraij instead of the Hadith of Abu Hanifa. Hadhrat Makki bin
Ibrahim got angry and said: We do not teach the fools and the
disrespectful. Leave my class at this very moment! You do not
have permission to write down the Hadith which I have taught.
When that person went away, he resumed teaching the Hadith
taught from Imam A’adham Abu Hanifa.
One of Imam A’adham’s students is the great Muhaddith Abdur
Razzaq, about whom the world of knowledge knows that he is a
master extraordinaire in the sciences of Hadith. This one student
has narrated 2496 Hadith, which are recorded in the books of
Hadith- Sahih Bukhari, Sahih Muslim, Sunan Abu Dawood,
Sunan Nasai, Jame Tirmidhi, Sunan Ibn Majah, Sunan Darmi and
Musnad Ahmed bin Hambal. He praises Imam A’adham Abu
Hanifa (May Allah Ta’ala be well pleased with him) and narrates
Hadith from him in his Musannaf. Hadhrat Yahya bin Ma’een,
holds such a great place in the sciences of Hadith that Imam
Ahmed bin Hambal (May Allah Ta’ala be well pleased with him)
used to say: If Yahya has not heard a Hadith, then that Hadith
does not exist. This great Muhaddith used to give the Islamic

legal rulings (fatwa) on the Hanafi Madhhab. Reliable and
authentic Fiqh is the Fiqh of Abu Hanifa. I have seen the
Muhaddithin of my age following it. Of special note is that
Yahya bin Ma’in is one of those Muhaddithin to whom Imam
Bukhari (May Allah Ta’ala shower His Mercy on him) showed
his book, Sahih Bukhari, after completing it. When Yahya bin
Ma’in endorsed it, only then he presented it to the world. If the
followers of Imam A’adham Abu Hanifa (May Allah Ta’ala be
well pleased with him) are called misguided and innovators
(bid’ati) then the status of Sahih Bukhari, which has been
endorsed by the students of Imam A’adham Abu Hanifa will also
be affected. Imam Bukhari (May Allah Ta’ala shower His mercy
on him) has also taken Hadith from 21 Hanafi Muhaddithin.
Hadhrat Abdul Azeez bin Maimoon (May Allah shower His
mercy on him), whose narrations are recorded in the Sihah Sittah,
Muhaddith Abdur Razzaq, Wak‘ee bin Jarrah are his students. He
says that the person who loves Imam A’adham Abu Hanifa is a
Sunni and the one who hates him is a Bida’ati (innovator in
religion).
That is why for your good we advise you not to fall prey to
sectarianism, but to trust the elders of the religion and benefit
from their research. If anyone wants to carve out a new path for
himself, then it’s their wish, but they have no right to taunt those
who follow the guidelines laid down by the elders.
*******

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      https://youtu.be/DBJF3hL27FU   Rijal Al-Ghaib or Awliy’Ulah are always praying for the ummah and the world , imama gazali rehmatuallah “said if somebody prays for their help allah will show them their help ” ” , Rijal Al-Qeyb pray for the whole Umah of prophet Muhammed . Online Article There are at any given time 124000 or over (Allah knows best ) Awliy Ulah living on earth.They are not known and recognized by the general public. You should know O the beloved of Allah All these are hidden from them and the general public too , only Allah is the one who knows them all . In the Hadith 1) The Prophet (SCW) said: “The Substitutes (Abdaal) in this Community are thirty like Ibrahim the Friend of the Merciful. Every time one of them dies, Allah substitutes another one in his place.” [Musnad Ahmad 5:322] 2) The Prophet (SCW) said: “The earth will never lack forty men similar to the Friend of the Merciful [Prophet Ibrahim], and through them people receive rain and are given help. None of

Taziyadari jayaz hai