The Correct Method of Seeking Knowledge — The Ruling on Following a Madhhab in Furūʿ, and the Way of the Salaf and the Imāms of Tawḥīd in Taqlīd and Following the Evidence.

Statement:
Al-Mufti al-Shaykh al-ʿAllāmah ʿAbd Allāh Abā Buṭayn (d. 1282 AH) said:

So it is said: Taqlīd (blind following) is of three types:

The first: Taqlīd after the establishment of the ḥujjah (proof) and the appearance of the evidence, while opposing the saying of the one being followed.
This is not allowed as Imām al-Shāfiʿī said:

“The Muslims have agreed that whoever the Sunnah of the Messenger of Allāh ﷺ becomes clear to him, it is not permissible for him to leave it for the saying of anyone else among the people.”

The second type: Taqlīd while having the ability to derive rulings and research the evidence، meaning he is qualified for that. This too is blameworthy because he has the ability and means to know the proof.

The third type: The permissible taqlīd, and it is of two types:

One of them: The one from the general people who have no knowledge of ḥadīth or fiqh, and have no familiarity with the speech of the scholars for such people, taqlīd is allowed without difference of opinion. So if an incident happens to one of them, he asks someone he knows to be a just scholar or sees him qualified for giving fatwā and teaching.

Shaykh Taqī al-Dīn (Ibn Taymiyyah) also conditioned that he should be widely known to be qualified for giving fatwā.

The second type: The one who has studied some sciences, and has learned a madhhab from among the madhāhib, and has become familiar with some books of the later scholars of the madhhab such as al-Iqnāʿ or al-Muntahā according to the Ḥanābilah but he falls short in recognizing the proof and distinguishing the stronger view from the weaker one. Then taqlīd is also allowed for him, since he is only obliged to do what he is capable of, as Allāh says:

“Allāh does not burden a soul beyond its capacity.”
[al-Baqarah: 286]

The statements of the scholars allowing taqlīd for this type are many, based on the saying of Allāh:

“Ask the people of knowledge if you do not know.”
[al-Naḥl: 43]

And the saying of the Prophet ﷺ:

“Should they not have asked when they didn’t know? The cure for ignorance is asking.”

However, such a person should not rush to give fatwā to others. If necessity calls for him to issue a fatwā, it should only transmit the position of the Imām whose madhhab he follows not his own fatwā. This was said by a group of the scholars of the madhhab. And he should fear Allāh as much as he can.

If he has strong understanding and perception, such that when he looks into disputed issues and sees the evidence of each side, and he has sharpness and insight by which he can recognize what is stronger and what is weaker in what he sees — then he acts upon what appears stronger to him.

So if the student of knowledge follows one of the four madhāhib, then sees a proof that contradicts the madhhab of his Imām and that proof was acted upon by one of the Imāms of the madhāhib, and he does not know of any opposition to it and he opposes his madhhab and follows the Imām who acted upon the proof:

Then he is correct. In fact, this is what is required of him. And this is not considered going outside of taqlīd, for he is doing taqlīd of that other Imām. So he places an Imām against an Imām, and the proof remains without opposition.

Shaykh Taqī al-Dīn (may Allāh have mercy on him) said:

“Whoever follows an Imām, then opposes him in some issues due to the strength of the proof, or because one of them is more knowledgeable and God-fearing — then he has done well.”

Source:
Majmūʿ Fatāwā wa-Rasāʾil al-Shaykh al-ʿAllāmah ʿAbd Allāh ibn ʿAbd al-Raḥmān Abā Buṭayn, pages 221–222.

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#quotes #ulama_najd

Key Points from the Text:
⸻

1️⃣. It’s allowed make taqlīd in matters of fiqh (furu‘).
2️⃣. Following a madhhab (school of thought) is allowed — it’s neither haram nor a must.
3️⃣. A student of knowledge should study one of the known madhhabs.
4️⃣. The student may disagree with his madhhab only if he has strong proof from another Imām not just because it’s easier.
5️⃣. A student should not give fatwas based on personal opinion. He should stick to the trusted opinions of his madhhab or those of major scholars/mujtahids.
6️⃣. A lay Muslim is only obligated to ask a qualified Mufti for fatwas and follow their legal verdict.
7️⃣. We should not divide the ummah over fiqh matters, nor argue unless we’re sure it’s a real innovation not a valid difference of opinion. Even then be wise.

⸻

Two Wrong Extremes Regarding Taqlīd:

1. Those who say taqlīd is always wrong and force people to read the original texts and make rulings themselves.
• This is clear misguidance. Even many students of knowledge can’t do that so how can regular Muslims?
• The Salaf followed the fatwas of scholars they trusted like Imām Abū Dāwūd following the fiqh of Imām Aḥmad.

2. Those who say it’s wajib (a must) to always follow their madhhab and the later scholars’ opinions, refusing to listen to anyone outside their school or read their books.
• This is also extreme. It’s good to study a madhhab, but making later scholars’ opinions binding even if they went against their own Imām is wrong.

⸻

The balanced path is for the ṭālib al-ʿilm to study a madhhab, learn its uṣūl, qawāʿid, and furūʿ, and follow its rulings while always keeping two things in mind:

1. Having ṣadr wāsiʿ (an open heart) towards those who follow other valid furu ijtihād-based opinions.

2. Being ready to follow the ḥaqq when the evidence becomes clear, even if it opposes his madhhab.

• In the end, the only binding rulings are from Allah and His Messenger ﷺ.

والله اعلم.

#tawḥīd #ʿUdhr_bil_Jahl

Imām Al-Barbahārī said:

We do not expel anyone from the people of the qiblah from Islām until he rejects a verse from the Book of Allah, or rejects something from the narrations of the Messenger of Allah, or sacrifices to other than Allah, or prays to other than Allah.

If he does any of these, it becomes obligatory upon you to declare him outside of Islām. If he does none of that, he is a believing Muslim in name but not in reality.

[Sharḥ al-Sunnah by Imām Al-Barbahārī (41)]

Does the Excuse of Ignorance Mean We Call the Mushrikīn Muslims?

Shaykh Imam AbdulAziz ibn Baz (d. 1420 AH) said:

س: ما حكم من قال: إن من يدعون الأولياء الصالحين هم مسلمون؟

ج: حكمه أنه يبين له أن هذا كفر وضلال، إذا أصر صار كافراً مثلهم يبين له كفرهم وضلالهم،

Question:
What is the ruling on someone who says: “Those who call upon the righteous saints are Muslims”?

Answer:
His ruling is that it should be made clear to him that this (his claim that they are Muslims) is disbelief and misguidance. If he insists (on calling them Muslims), then he becomes a disbeliever like them.

Source:
Fatāwā Nūr ʿalā al-Darb by Ibn Bāz, Edited by: al-Shuwayʿir Vol: 2, Page: 96.
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https://binbaz.org.sa/fatwas/11560/حكم-من-قال-بان-الذين-يدعون-الاولياء-مسلمون
---
https://shamela.ws/book/107/585

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#quotes #takfeer #iman #kufr #murjiah #excuse_of_ignorance

الولاء والبراء إنما يكون في كتاب الله وسنة رسوله صلى الله عليه وسلم وعقيدة سلف الأمة ، فلا يجوز لأحد أن يوالي ويعادي في الأشخاص أيا كانوا ، والجماعات الحزبية

(الإخوان المسلمون والسرورية والتبليغ وغيرهم ) والفرق

الضالة ؛كالمرجئة والخوارج ، والطرق الصوفية المحدثة ، والقبائل ،

فكل هذا من التفريق بين الأمة وامتحانها بما لم يأمر الله به ولا رسوله ،

وإنما الواجب أن يقدم من قدمه الله ورسوله ؛ ويؤخر من أخره الله ورسوله ، ويحب ماأحبه الله ورسوله ، ويبغض ماأبغضه الله ورسوله ٠

انظر / الوصية الكبرى لابن تيمية (ص١٥٥-١٥٦) ٠

Shaykh Ayman al ‘Anqari said:

Loyalty and disavowal (al-walāʾ wa-al-barāʾ) must be based on the Book of Allāh, the Sunnah of His Messenger ﷺ, and the creed of the Salaf of this Ummah.

It is not allowed for anyone to give loyalty or show enmity based on people — whoever they are — or based on partisan groups like the Muslim Brotherhood (al-Ikhwān al-Muslimūn), the Surūrīs, the Tablīghīs, or others.

Nor is it allowed with misguided sects like the Murjiʾah, the Khawārij, the innovated Ṣūfī orders, or even tribal loyalties.

All of this is from dividing the Ummah and testing it with things Allāh and His Messenger ﷺ never commanded.

What is wajib is to give precedence to those whom Allāh and His Messenger gave precedence to, delay those whom Allāh and His Messenger delayed, love what Allāh and His Messenger love, and hate what Allāh and His Messenger hate.

See: al-Waṣiyyah al-Kubrā by Ibn Taymiyyah (p. 155–156).

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#khawarij #murjiah #bidah

Is It Obligatory to Declare the Mushrikīn Disbelievers — And What Is the Ruling on Doubting Them?

Is There Any Difference Between Jews, Christians, and Those Who Claim Islam While Committing Shirk?

Shaykh Ṣāliḥ al-Fawzān said:

Whoever doubts the kufr of the mushrikīn in general whether they are idol worshipers, Jews, Christians, or those who ascribe themselves to Islam while committing shirk with Allah you must believe in their kufr (meaning in those who have doubt its shirk).

For everyone who commits shirk with Allah and worships alongside Him anything else, such as trees, stones, idols, statues, graves, or tombs, is a mushrik kāfir, and it is obligatory to judge them as disbelievers, even if they claim Islam and say, “Lā ilāha illa Allāh, Muḥammad Rasūl Allāh.”

Because shirk nullifies the two testimonies, contradicts Islam, and corrupts tawḥīd.

So it is obligatory upon the Muslim to declare takfīr on the mushrikīn who worship other than Allah whether they are Arabs or non-Arabs, whether they are Jews, Christians, or people who claim to be Muslims.

This is a belief that is not open for compromise.

Whoever does not declare the mushrikīn disbelievers becomes an apostate kāfir like them, because he treats īmān and kufr as the same making no distinction between them and this makes him a kāfir.

The same ruling applies to whoever doubts the kufr of the mushrikīn and says, “I do not know if they are kuffār or not.”

Such a person becomes a kāfir because he is hesitant in his dīn, wavering between kufr and īmān, and does not differentiate between them.

Source:
Sharḥ Nawāqiḍ al-Islām — page 80

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#quotes #takfeer #iman #kufr #murjiah #excuse_of_ignorance #al_fawzan

Imām ‘Abdul Rahman bin Hasan [may Allah have mercy on him] said:

«And He said regarding him that he (peace be upon him) said:
“And I will leave you and those you invoke other than Allah.” (Maryam 19:48)
So it is obligatory to separate from shirk and its people by disavowing both, as He explicitly stated:
“There has already been for you an excellent pattern in Ibrāhīm and those with him, when they said to their people, ‘Indeed, we are disassociated from you and from whatever you worship other than Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone.’” (Al Mumtahanah 60:4)
And those “with him” are the Messengers, as mentioned by Ibn Jarīr.

And this verse contains everything our Shaykh (may Allah have mercy on him) mentioned: urging toward Tawhīd, negating shirk, showing allegiance to the people of Tawhīd, and declaring takfīr upon the one who abandons it by committing shirk that contradicts it. For whoever commits shirk has abandoned Tawhīd, since they are two opposites that cannot coexist, so whenever shirk is present, Tawhīd is absent.

And He the Most High said regarding the condition of the one who commits Shirk:

“And he has made for Allah equals to mislead [people] from His way. Say, ‘Enjoy your disbelief for a little; indeed, you are of the companions of the Fire.’”
(Az-Zumar 39:8)

Thus Allah declared him a disbeliever for taking equals, and they are partners in worship. And the verses like this are many. Thus one is not a monotheist except by negating shirk, disavowing it, and making takfīr of whoever commits it.»

الدرر السنية في الأجوبة النجدية جـ ٢ صـ ٢٠٤

https://t.me/salafiyyahnajd1