المَذَاهِبُ لَيْسَتْ حَلًّا وَلَا فَرِيضَةً فِي الْإِسْلَامِ

Madhabs are Neither a Solution Nor an Obligation in Islam

الشيخ يحيى سلمي السيلاني حفظه الله
Ash-Shaykh Yahya Silmy As Saylani (May Allah preserve him)

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Ash-Shaykh Yahya Silmy as Saylani (May Allah preserve him) said:

“When deriving Islamic jurisprudence (Fiqh), you will inevitably find (Soofis, Asharis, Maturidis who claim to be Sunnath Wal Jamaat) mandating blind imitation (Taqlid) of one of the four Madhhabs. This practice did not exist among the Sahabah. It did not exist among the Tabi'un. It did not exist among the Taba Tabi'un. It did not exist among the followers of the Taba Tabi'un. It was not present with Imam Malik, nor with Imam Abu Hanifa, nor with Imam Shafi'i, nor with Imam Ahmad. It was not present among the senior students (Talamidh) of those Four Imams, nor among the generations of scholars (Tabaqat al-Ulama) who studied under them. It did not exist with Imam Al-Bukhari, Imam Muslim, Imam Al-Tirmidhi, Imam Abu Dawud, Imam Al-Nasa'i, or Imam Ibn Majah. All these Imams never made blind adherence to any single Madhhab a religious obligation upon themselves.”

Quran, Sunnah, Ijma (consensus of the salaf) and Qiyas sahih is the methodology of Ahlus Sunnah wal Jama’ah. The formation & obligation of madhabs is a da’eef analogy (weak) which has no foundation in the Quran or the Sunnah or in the Ijma.

This false anaology of madhabs came into the Islamic ummah on deviating from path of the Aimmathus Sunnah (leading scholars of sunnah) such as Imam Shafi, Imam Malik, Imam Ibn Hajar, etc.

Imam al-Shafi'i (D.204H) and the Shafi'i Madhhab (a short glimpse)

Imam Muhammad ibn Idris al-Shafi'i (رَحِمَهُ ٱللَّٰهُ) is a prominent scholar from Ahl al-Sunnah wal-Jama'ah. His Manhaj (methodology) was that the Ǫur'an and Sunnah must only be understood and derived according to the methodology of the Sahabah (Companions). However, people established a Madhhab (school of thought) in his name, and some even consider this [Madhhab] to be Ahl al-Sunnah.

People assume that the Shafi'i Madhhab expounds the creed and principles of Imam al-Shafi'i. But this is a completely mistaken view. This is because what they consider the “foundational texts” of the Shafi'i Madhhab are Al-Waseet by Abu Hamid al-Ghazali—who lived two hundred years after the passing of Imam al-Shafi'i—and the book Al-Muhadhdhab compiled by al-Shirazi.

Abu Hamid al-Ghazali was someone who engaged in dialectical theology (kalam) and philosophy. His books are filled with fabricated hadiths, baseless stories, and philosophical disputations; examples include works like Ihya 'Ulum al-Din and Al-Waseet. Similarly, al-Shirazi was an Ash'ari(deviant sect in belief) who utilized logic (mantiq) and philosophies. It is the compilation of these two works that formed the Shafi'i Madhhab.

If they had formulated the Shafi'i Madhhab based on the book Al-Umm or Al-Risalah authored by Imam al-Shafi'i (رَحِمَهُ ٱللَّٰهُ), or based on the other books he wrote, we could have accepted it.

However, when they claim that the works of al-Ghazali, al-Shirazi, and others—who lived two hundred years after Imam al-Shafi'i's death holding views directly contrary to his principles—represent the Madhhabof al-Shafi'i, how can we accept that?!

Following this, Imam an-Nawawi (رَحِمَهُ ٱللَّٰهُ) wrote a commentary on al-Shirazi's Al-Muhadhdhab. That is the book entitled Al-Majmu' Sharh al-Muhadhdhab. In it, views supporting the Shafi'i Madhhab were included, and this became the Usul (foundational principles) of the Shafi'i Madhhab, serving as a basis for issuing legal rulings (fatwas). However, before completing it, Imam an-Nawawi passed away. Later, Imam al-Subki (رَحِمَهُ ٱللَّٰهُ) attempted to complete it; he too passed away before finishing it.

Those belonging to Ahl al-Ra'y (the people of opinion) presented themselves as if they were walking in the footsteps of Imam al-Shafi'i. Consequently, the general public became confused. This is because Imam al-Shafi'i (رَحِمَهُ ٱللَّٰهُ) was indeed one of the great scholars of Ahl al-Sunnah wal-Jama'ah.

However, those who carried his Madhhab were Mu'tazilites and Ash'aris. For example, scholars such as Imam al-Suyuti, Abu Bakr al-Razi, al-Baydawi, and al-Isnawi operated upon (deviant sects in beliefs) Ash'ari or Mu'tazili Usul. The Usul of Ahl al-Sunnah wal-Jama'ah was non-existent among them.

We state conclusively: "There is no connection whatsoever between those belonging to the Shafi'i Madhhab and Ahl al-Sunnah wal-Jama'ah."

When we convey this to our people, their question is: "Are you claiming that Imam al-Shafi'i (رَحِمَهُ ٱللَّٰهُ) does not belong to Ahl al-Sunnah?" In response, they cite the words of praise that scholars have mentioned regarding Imam al-Shafi'i. We do not diminish the virtues of Imam al-Shafi'i. What we are asserting is simply that this shafi’i Madhhab does not follow the footsteps of Imam al-Shafi'i. The aforementioned counter-argument is put forward whenever we critique the Shafi'i Madhhab.

Another point we wish to state here is that those belonging to the Shafi'i Madhhab do not even accept what Imam al-Shafi'i (رَحِمَهُ ٱللَّٰهُ) stated in his Al-Risalah. Furthermore, they act contrary to it. The refutation against them lies in the very books of Imam al-Shafi'i himself. If we teach this to the people, the confusion surrounding the Shafi'i Madhhab will be dispelled.

If one were strictly bound to follow the Madhhab of Imam al-Shafi'i, we would not have had Imam Ahmad ibn Hanbal. Imam Ahmad ibn Hanbal was one of the most prominent students of Imam al-Shafi'i. Imam al-Shafi'i (رَحِمَهُ ٱللَّٰهُ) commanded us that if his words contradict the Sunnah, we must leave his words and follow the Sunnah.

كل مسألة صح فيها الخبر عن رسول ﷲ صلى ﷲ عليه وسلم عند أهل النقل بخﻼف ما قلت، فأنا راجع عنها في حياتي، وبعد موتي.

Translation:

"If the people of transmission establish an authentic narration from the Messenger of Allah ﷺ on any matter that contradicts what I have said, then I retract my statement, both during my lifetime and after my death."

إذا رايتموني أقول قوﻻ، وقد صح عن النبي صلى ﷲ عليه وسلم خﻼفه؛ فاعلموا أن عقلي قد ذهب،

Translation:

"If you see me stating an opinion while an authenticnarration from the Prophet ﷺ has been established to the contrary, then know that my intellect has departed."

(Both of the above narrations are quoted from the book Sifat Salat al-Nabi by Imam al-Albani).

To say that, going against four madhabs or shafi’i madhab is going against Islam is a very extreme ideology which has been corrupting the Islamic nation for many centuries. This is being spread by the people of innovation and desires under the influence of philosophical, logical, rational, orientalism and soofis. This extreme takfiri view is blatant lie upon the Imams (Abu Hanifa, Malik, Shafi’ and Ahmed and others), companions of our prophet (may Allah be pleased with them) and also upon Prophet (peace and blessings upon him). we remind all the muslims (scholars, duaa’ts and laymen), the statement of Imam Malik (may Allah have mercy on him) who said;

مَنِ ابْتَدَعَ فِي الْإِسْلَامِ بِدْعَةً يَرَاهَا حَسَنَةً، زَعَمَ أَنَّ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَانَ الرِّسَالَةَ، لِأَنَّ اللَّهَ يَقُولُ: {الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ}، فَمَا لَمْ يَكُنْ يَوْمَئِذٍ دِينًا، فَلَا يَكُونُ الْيَوْمَ دِينًا

Translation:

"Whoever introduces an innovation (bid'ah) into Islam, viewing it as good, has claimed that Muhammad ﷺ betrayed the message, because Allah says:

'This day I have perfected for you your religion...' [Al-Ma'idah 5:3].

Therefore, whatever was not part of the religion on that day cannot be part of the religion today."

(Recorded by Imam al-Shatibi in Al-I'tisam [1/64–65] and Ibn Hazm in Al-Ihkam fi Usul al-Ahkam [6/58]).

Hope, this short and summarised article brings clarity to our muslim brothers and sisters. May Allah unite us upon the path of the sunnah of rasoolullah salallahu alaihi wasallam and his companions and those who followed them sincerely (Ahlus Sunnah wal Jama’ah).

Note: Our Ustadh Shaykh Yahya Silmy as Saylani is a salafi scholar who studied under many salafi scholars and also benefitted from the mujadids of this era (Imam bin baz, ibn uthaymeen & Albani). He also has attended the gatherings of Shaykh Muhammad Najeeb al-Muti'i and well-understood the views of shafi’i madhab and their deviation from the leading scholars of the past (salaf).

Barakallahu feekum. Jazakhallahu khayran

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Published Under the Guidance of Ash-Shaykh Yahya Silmy (May Allah Preserve Him)

For more clarification and authentic knowledge of Ahlus sunnah/Ahlul hadees wal athar/Salaf, kindly contact:

Ustadh. Abdus Samad - +91 91599 69481

Ustadh. Meeran Ghani - +91 90472 79622

Ash-Shaykh Yahya Silmy - +94722 251277

imams

Madhabs are Neither a Solution Nor an Obligation in Islam