Mujtahid is the name of a group of scholars who extract masala from the Qur’an and Sunnah, the fatwas of the Companions, the consensus of scholars on the Qur’an and Sunnah, and the reasoning behind the Qur’an and Sunnah.  Those who have sincerely laid down various principles and brought harmony between the external contradictory masalas of the Qur’an and the Sunnah.  The Qur’an has defined the observable meanings of more than one semantic word in the Sunnah.  He has come up with a solution in the light of the Shariah principles of the newly emerged masala.  At the same time, the rules will be imposed in the light of any principle of the new masala, the provisions of which are not directly stated in the Qur’an and Sunnah.  Basically the name of that research group is Mujtahid.  And in the light of their invented principles, the name of the masala is madhhab.

 And why?

 The observance of madhhabs is said to be due to the fact that the scholars are insignificant about the Qur’an and Sunnah.  Those who are there have been deprived of the command of any verse of the Qur’an, the command of any verse is in force, any verse has been revealed in any context, any verse has been revealed for whom.  What is the real meaning of a phrase?  In which principle of Arabic grammar does this sentence fall?  What rhetoric has been used in this verse or hadith?  Don’t be wise about it.  Also, which is a saheeh hadeeth and which is a weak hadeeth?  What makes a hadith weak?  What makes a hadith strong?  There are no scholars who are at the fingertips of the biographies of the narrators of Hadith.  But if the hadith is not strong, it does not prove the Shari’ah rule.

 It is difficult to find a wise person in all these matters.  Most people are not scholars.  And even a handful of scholars are not knowledgeable about all the things mentioned.  Therefore, it is impossible for us to extract the correct masala from the Qur’an and Sunnah.

 O you who believe, pray for him and greet him.  Surah Ahzab-56

 Notice in all these places – towards the word “salat”.  Salat has come in three places.  There are 4 meanings of the word salat in these three places.  In the first part, the purpose of the prayer is “prayer”, that is, Allah Ta’ala instructed us to establish the prayer.  বাক Surah Baqara-43-

 And in the second verse, Allah Ta’ala and his angels pray over the Prophet (peace and blessings of Allaah be upon him), meaning: May Allaah have mercy on the Prophet (peace and blessings of Allaah be upon him)

 How will an ordinary reader or an ordinary scholar know about this difference?  Seto will speak of mercy instead of prayer, will speak of darood instead of mercy, will speak of prayer instead of darood.  If this is done, there will be no more religion, there will be chaos.

 There are so many types it’s hard to say.  Therefore, it is logical for a wise, prudent person to take the solution of the subject according to his research.

 If you do not know, ask the wise.  Surah Nahl-43

 In the wise Fuqaha, the Qur’an has solved all the problems in terms of the Qur’an and Sunnah, the consensus of the Ummah, and logic.  The name of following all those sages is following madhhab.  The instruction to follow which Allah Ta’ala gave directly in the Holy Quran.

 Does the madhhab have any evidence of obedience to the Prophet, the Companions and the Tabi’is?

 What madhhab it is surely made clear by the previous statement.  As such, there is no need to follow any madhhab in the world of the Prophet (peace be upon him).  Because he himself is one of the law makers.  Whose interpretation will he follow?  He acted only knowing the solution from Allah Ta’ala, and instructed to act.

 What is the madhhab of the Companions?

 For the Companions who were directly with the Prophet (peace and blessings of Allaah be upon him) it was necessary to follow the Prophet’s interpretation.  Also no one’s explanation.  But all the Companions who were far away from the Prophet (peace be upon him) followed the madhhab of the wise Companions of that place.  In Yemen, for example, the madhhab was followed by Hazrat Mu’adh bin Jabal.  The people of Iraq followed Abdullah bin Masood.

 When the Prophet (peace and blessings of Allaah be upon him) decided to send Mu’adh bin Jabal to Yaman, he asked Mu’aadh, “How will you judge when you are entrusted with the task of judging?”  Then he said, “I will judge by the Book of Allah.”  The Prophet (peace and blessings of Allaah be upon him) said: What if you do not find the Book of Allaah?  He said, “Then I will judge by the Sunnah of the Messenger of Allah.”  The Prophet (peace and blessings of Allaah be upon him) said: What if you do not follow the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him)?  Then he said, “Then I will try to invent ijtihad.”  Then the Prophet (peace and blessings of Allaah be upon him) slapped him on the chest and said,  ন Sunan Abu Daud, Hadith No. 3594, Sunan Tirmidhi, Hadith No. 1327, Sunan Daremi, Hadith No. 16, Musnad Ahmad, Hadith No. 22071.

 Notice in this hadith that during the lifetime of the Prophet (peace be upon him) Hazrat Mu’adh (may Allah be pleased with him) said, “If I do not find this Qur’an and Sunnah, I will do ijtihad on my own.”  And it is also clear from the hadith that it is necessary to follow the madhhab like the Prophet Mu’adh on the people of Yemen.

 Besides, in the age of the Companions, all the Madhhabs of the Companions were to be followed.  Notable among them are-

 Hazrat Omar bin Khattab, Hazrat Ali bin Abu Talib, Hazrat Abdullah bin Masud, Hazrat Ayesha, Hazrat Zayd bin Sabet, Hazrat Abdullah bin Abbas, Hazrat Abdullah bin Omar and other Companions.

 The school of the Tabi’is

 In all the areas where the Tabi’is lived, they followed the madhhabs like the wise companions or the wise mujtahids.  Notable among them were-

 Hazrat Saeed bin Musayyib, Hazrat Abu Salma bin Abdir Rahman, Hazrat Orwa bin Zubair, Hazrat Qasim bin Muhammad, Hazrat Sulaiman bin Yasar, Hazrat Khareja bin Zayed.

 Then, among those who followed the madhhab in Madinah, the most notable are: Hazrat Imam Zuhri, Hazrat Yahya bin Saeed, Hazrat Rabia bin Abdir Rahman.

 And in Makkah Mukarramah there were Ata bin Abi Rabah, Ali bin Abi Talha, Abdul Malik bin Juraiz and others.

 And in Kufa were Hazrat Ibrahim Nakhai, Amer bin Shurahbil, Sha’bi, Alkama, Al Aswad.

 And he was in Basra – Hasan Basri Rah.  Hazrat Taus bin Qaisan in Yemen.  Hazrat Makhul Rah in the evening.

 Those whose fatwas have been narrated in the Muwatta, Musnads, and Sunanas, such as Musannaf Ibn Abi Shaybah, Musannaf Abdur Razzak, Kitabul Asar, Sharhu Mayanil Asar, etc.

 Where is the difficulty in looking at the Qur’an and Hadith?

 What are the difficulties I hope the madhhab?  Got the answer to this question.  Take a look at that answer again.

 Do the muhaddiths accept the madhhab?

 Understand this one word first.  That is, since the time of the Prophet (peace and blessings of Allaah be upon him) there have been two groups, one group which has the power of ijtihad or innovation.  They used to do ijtihad and give opinions on various issues.  And there was a group who did not have this power, they followed the opinion of the mujtahids.

 The situation was exactly the same in the age of the Companions.  One group was the Mujtahids, a list of whom has already been mentioned.  And there was a huge congregation who did not have the power of ijtihad.  They followed the madhhabs of those mujtahids.  Similarly, the Tabi’is had the same condition, one group of Mujtahids, another group of Muqallids and followers.  Thus there were two groups among the muhaddithin, one group who had the power of ijtihad, the other group who did not have the power of ijtihad.  So some of them have madhhabs and some of them do not.  Some have brought out the masala themselves, some have followed another imam.

 Just as Imam Bukhari was a mujtahid, so he did not need to follow anyone.  However, some have called him a Shafi’i madhhab.  {Al-Insaf = ৬৭, Tabaqatush Shafi’iyyah-2/2, Abjadul Uloom 610.

 Thus Imam Muslim was a follower of the Shafi’i school.  {Al-Hittah-17

 Imam Nasai, the compiler of Nasai Sharif, was a follower of the madhhab of Imam Ahmad bin Humble, Imam Abu Dawood, and a follower of the Hanbali school.  ুল Faizul Bari-1/57, Abjadul Uloom-610, Ilaul Muakkiyin-1/236.

 1.  Imam Bukhari is a follower of Shafi’i school.

 Source: Abjadul Uloom written by Nawab Siddique Hasan Khan Page No. 610, Alhitta Page No. 263.

 Al-Insaf page no. 6 written by Shah Waliullah.

 Allama Taj Uddin Subaki Rah: Written by Tbakkatush Shafei Page No. 2/2.

 72.  Imam Muslim is a follower of the Shafi’i school.

 Source: Al-Hitta page no. 228 written by Siddique H. Khan.

 63.  Imam Tirmidhi himself was a mujtahid.  However, he was attracted to the Hanafi and Hanbali sects.

 Source: Al-Insaf Page No. 69 written by Shah Waliullah.

 64.  Imam Nasai was a follower of the Shafi’i school.

 Source: Al-Hitta page no. 293 written by N.H.H.

 65.  Imam Abu Dawud Rah Shafi’i.

 Source: Al-Hitta Page No. 228.

 Allama Anwar Shah Kashmiri quotes Ibn Taymiyyah and Faizul Bari in 1/56 mentions Imam Abu Dawud as Hanbali.

 .  Imam Ibn Majah is a follower of the Shafi’i school.

 Source: Faizulbari 1/56.

 This is the madhhab of the Imams of Shihah Chitta.

 The madhhab of other Imams is from Al-Hitta of Nawab Siddiq Hasan Khan.

 .  Mishkat Sharif maker Safei, p. 135

 .  Imam Khattabi Rah Shafi’i, p. 135

 69  Imam Nawabi Rah: Shafei, p. 135

 610  Imam Bagvi Rah: Shafei, p. 136

 611  Imam Tahabi Hambli, p. 135

 612.  Bara Pir A. Kader Jilani Rah: Hambli, p. 300

 613.  Imam Ibn Taymiyyah Hambli, p

 614.  Ibn Qayyim: Hanbali, p

 615  Imam AH Bar: Maleki, p. 135

 617.  Imam AH Haq Hanafi, p. 180

 617.  Shah Waliullah Rah: Hanafi, pp. 180-173

 617.  Imam Ibn Battal Maliki, p. 213

 619.  Imam Halabi Rah: Hanafi p. 213

 720.  Imam Shamsuddin Abu Abdullah Muhammad Ibn Abdudayem (may Allah be pleased with him) Shafi’i, p. 215

 621.  Imam Badruddin Aini Rah: Hanafi, p. 216

 622.  Imam Yarkani Rah: Shafei, p. 216

 623  Imam Qaji Muhibbuddin Hambli, p. 216

 624  Imam Ibn Rajab Hanbali, p. 219

 625.  Imam Bulkini Shafei, p. 219

 628.  Imam Mardhuki Maleki p.220

 628.  Imam Jalaluddin Bakri Shafei, p. 220

 628.  Imam Kustalani Shafei, p. 222

 629.  Imam Ibn Arabi Maliki, p. 224

 Even their model Abdul Wahhab mentions Najdi and Hambli on page 18 of his Al-Hittatu Fis Sihas Sittah.

 Imam Tahabi was a follower of Hanafi.  Anyone can understand this by reading his compiled Tahabi Sharif.  Also, all the other muhaddiths may have been mujtahids or muqallids of some imam.

 Why follow a madhhab?

 In the Qur’an, Kareem has been revealed in 8 verses.  But Hazrat Uthman has introduced a Kirat.  Which was the Kirat of Abu Asem Kufi Rah.  The reason was to prevent chaos.  So that no one makes Deen a child’s play.  And it is readily available to everyone.

 Similarly, a madhhab is said to be necessary because if one was allowed to follow more than one madhhab, everyone would become his own Ripu Pujari.  He would follow the rules whenever he wanted, he would leave the rules whenever he wanted.  This was not the practice of religion, but the worship of one’s own instincts.  Therefore, in the 4th century, the ulama said that it was obligatory to follow a madhhab and closed this path of worship.  Which was the unanimous decision of the scholars of that time.  And once there is consensus among the Ummah, it becomes necessary for the later ones to accept it.  Imam Ibn Taymiyyah also declared it unlawful and illegal to follow the madhhab that he wants to think.  Fatwa of Ibn Taymiyyah – 32/26.

 See for details

 1-Safdar in Tayallia, composed by Maulana Muhammad Amin Safdar.

 2-Why Madhhab Mani?  Made by Mufti Rafiqul Islam Al Madani

 3-What is madhhab and why?  Mufti Taqi Usman.

 In writing the answer

 Lutfur Rahman Faraji

 Director-Talimul Islam Institute and Research Center Dhaka

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