Salaf Saliheen were all Muqallids without any doubt

The Salaf Saaliheen
Wahabies Bring any one single hadith from all ilmul hadith which is narrated by non of Ghair-Muqallid.
The authorities on Hadith from which some of stupid wahabis like to do jirah wa tadil were by themselves A MUQALLID

See the list of Muqallids

Muhammad ibn al-hasan al-Shaybani (749 – 805) a disciple of Abu Hanifa hence Hanafi.Yaqub ibn Ibrahim al-Ansari, better known as Abu Yusuf (798) student of Abu Hanifah.

Imaam Bukhaari __ ____ who was himself a Mujtahid opted to follow the Madh’hab of Imaam Shaafi’ee __ ____. The leader of the Ghayr Muqallideen group Janaab Nawaab Siddique Hasan Khan of Bopal states in his book Al Hitta fi Dhikri Sihaahis Sitta that Imaam Abu Aasim has recorded the name of Imaam Bukhaari __ ____ in the list of those following the Shaafi’ee Madh’hab. Further in the same book, he says the following about Imaam Nasa’ee __ ____, “He was one of the landmarks of the Deen and one of the pillars of the science of Hadith. He led the scholars and Muhadditheen of his time and his critical assessment of narrators was highly rated amongst the Ulema. He followed the Shaafi’ee Madh’hab.”

About Imaam Abu Dawood __ ____, he says: “He was a Haafidh of Ahadeeth and all the remarks and comments made about them. He was also of the highest calibre in as far as Taqwa, piety, abstinence, knowledge and understanding of Deen are concerned. The only difference of opinion exits about whether which Madh’hab he followed. While some are of the opinion that he was a Hanbali, others opine that he was a Shaafi’ee.” Apart from then Muhadditheen mentioned above, the most authentic reports verify that Imaam Muslim __ ____, Imaam Tirmidhi __ ____, Imaam Bayhaqi __ ____, Imaam Daar Qutni __ ____ and Imaam Ibn Maajah __ ____ all followed the Shaafi’ee school of jurisprudence. The Muhaddith Imaam Yahya bin Ma’een __ ____, the Muhaddith Imaam Yahya bin Sa’eed Qataan __ ____, the Muhaddith Imaam Yahya bin Abi Zaa’idah __ ____, Imaam Tahaawi __ ____ and Imaam Zayla’ee __ ____ also all followed a Madha’hab and all happened to be Hanafi.

Allaama Dhahabi __ ____, Ibn Taymiyyah __ ____, Ibn Qayyim bin Jowzi __ ____ and Hadhrat Abdul Qaadir Jaylaani __ ____ were all Hanbali.

Did these eminent scholars not realise that Taqleed is Shirk, Haraam and a Bid’ah as the Ghayr uqallideen claim? Were there only a few who realised this, such as Dawood Zaahiri __ ____ and Ibn Hazam __ ____? Muhadditheen, Ulema and Mashaa’ikh throughout the ages adopted Taqleed. If one looks at the Ulema and Awliyaa of the Indian subcontinent, one will notice that they were all particular about Taqleed and were almost all followers of Imaam Abu Haneefah __ ____.

Some of the senior Muhadditheen were:

1. Sheikh Ali Muttaqi __ ____, author of Kanzul Ummaal (passed away 975 A.H.)
2. Sheikh Abdul Wahhaab Buhaanpuri __ ____ (passed away 1001 A.H.)
3. Sheikh Muhammad Taahir Patni Gujarati __ ____ , author of Majma’ul Bihaar (passed away 987 A.H.)
4. Muhaddith Mulla Jeewan Siddeeqi __ ____ (passed away 1130 A.H.)
5. Sheikh Abdul Haqq Muhaddith Dehlawi __ ____ author of Ashi’attul Lam’aat (passed away 1152 A.H.) and his son Muhaddith Nurul Haqq __ ____ author of Tayseerul Qaari, commentary of Bukhaari (passed away 1073 A.H.)

7. Hazrat Mujaddad e Ahlu Sunnat Imam Ahmed Raza Khan al Hanafi al Hindi
8. Muhaddith Sheikh Fakhrud Deen __ ____ commentator of Bukhaari and Hisnul Haseen
9. Muhaddith Sheikh Salaamullaah __ ____, commentator of Mu’atta (passed away 1229 A.H.)
10. Shah Abdur Raheem Muhaddith Dehlawi __ ____

11. Sheikh al Hadith allama Marharwi
12. Shah Wali’ullaah Muhaddith Dehlawi __ ____ (passed away 1176 A.H.)

13. Shah Abdul Azeez Muhaddith Dehlawi __ ____ (passed away 1239 A.H.)
14. Shah Abdul Qaadir Muhaddith and Mufassir Dehlawi __ ____ (passed away 1232 A.H.)
15. Shah Abdul Ghani Muhaddith Dehlawi __ ____ (passed away 1296A.H.)
16. Shah Is’haaq Muhaddith Dehlawi __ ____ (passed away 1262 A.H.)

17. Hazrat Sheikh al Hadith Allama Fazal-e-Haq Khairabadi

18. Muhadith Mufti e Azam Hind Molana Taqi ali Khan

19. Shah Muhammad Ya’qoob Muhaddith Dehlawi __ ____ (passed away 1282 A.H.)

20. Muhaddith Kabeer Qaadhi Thanaa’ullaah Paanipati __ ____ (passed away 1225 A.H.)

Some of the prominent Ulema of Sindh include:

1. Sheikh Abul Hasan Sindhi (passed away 1187 A.H.)
2. Sheikh Haashim Sindhi
3. Sheikh Abu Tayyib Sindhi (passed away 1140 A.H.)
4. Sheikh Muhammad Mu’een Sindhi (passed away 1180 A.H.)
5. Sheikh Muhammad Aabid Sindhi (passed away 1257 A.H.)
6. Sheikh Hayaat Sindhi (passed away 1163 A.H.)

These Ulema wrote commentaries and marginal notes on the Sihaah Sitta and also lectured Hadeeth in Madinah Munawwarah.

Some of the eminent Awliyaa of the Indian subcontinent were:

1. Imaam Rabbaani Hadhrat Mujaddid Alf Thaani __ ____ (passed away 971 A.H.)
2. Aarif Billaah Muhaddith Mirza Mazhar Jaanjaana __ ____ (passed away 1195 A.H.)
3. The crown of the Awliyaa of Hind Khwaja Mu’eenud Deen Chishti __ ____ (passed away 632, 633, 636 or 637 A.H.)
4. Khwaja Qutbud Deen Bakhtiyaar Kaaki __ ____ (passed away 633/634 A.H.)
5. Khwaja Fareedud Deen Ganj Shakar __ ____ (passed away 664/668 A.H.)
6. Khwaja Nizaamud Deen Awliyaa __ ____ (passed away 735 A.H.)
7. Khwaja Alaa’ud Deen Saabir Kaleri __ ____ (passed away 690 A.H.)

Other than the above, there were thousands of other Muhadditheen, Ulema, Mufassireen, Fuqahaa and Mashaa’ikh who were all followers of a Madh’hab.

Imam baghwi(ra) he is shafaai.
Imam abu alaith samarqandi(ra) he is hanafi imam and faqih
Imam jalal ud din asayouti(ra) he is shafaii
Imam sayed mahmood allousi baghdadi(ra) he is shafaii but famed as hanafi justice in baghdad.
And Hanafi scholar Al Imam Abu Saood Al ‘Amaadi.

Practically all the thousands of famous hadith scholars (muhaddithun) and jurists (fuqaha) of the Muslim Ummah for the last one thousand years followed one of the four imams, finding themselves compelled to submit to their breathtaking intellectual rigour and insight. This is a fact attested to by the most authoritative books of hadith criticism and Islamic history, such as Imam Dhahabi (rahmatullahi alaih)’s Siyar A’lam al-Nubala and the various oter biographical compilations (tabaqat and kutab al-rijal). It is startling to find giants in Islamic scholarship, such as Imams Ibn Hajar, Dhahabi, Tahawi, Razi, Jassa, Nawawi, (rahmatullahi alaihim), and the list goes on enedlessly, all adhering to one of the four schools.
Imam Waki’ ibn al Jarrah: Ibn ‘Abd al-Barr narrated: Hakam ibn al-Mundhir ibn Sa‘id narrated to us: Yusuf ibn Ahmad [ibn al-Dakhil] narrated to us in Makkah: Abu Sa‘id ibn al-A‘ rabi narrated to us: ‘Abbas al-Duri narrated to us: I heard Yahya ibn Ma‘in say: “I have not seen the like of Waki‘ [ibn al-Jarrah] (127 H – 196 H) and he would give fatwa according to the opinions of Abu Hanifah.” (Al-Intiqa’ fi Fada’il al-A’immati l-Thalathat al-Fuqahap. 211) This narration was mentioned by many of the later scholars of Rijal like al-Dhahabi and al-’Asqalani, indicating it is authentic. Waki’ ibn al-Jarrah was also from the narrators of the Six and one of the greatest narrators from the Atba’ al-Tabi’in.

Yahya ibn Ma‘in said: “And Yahya ibn Sa‘id al-Qattan would give fatwa according to the opinion of Abu Hanifah

It was said to al-Qasim ibn Ma‘n ibn ‘Abd al-Rahman ibn ‘Abd Allah ibn Mas‘ud: “You are the descendant of ‘Abd Allah ibn Mas’ud. Are you satisfied with being from the followers [literally: children] of Abu Hanifah?” He said: “Men have not sat with anyone more beneficial than the company of Abu Hanifah.” Al-Qasim said to him: “Come with me to him,” so he came and when he sat with him, he stayed with him, and he said: “I have not seen the like of such [person].” Al-Fara’idi added: Sulayman said: “And Abu Hanifah was scrupulous and generous.” (Tarikh Baghdad 15:462-3) Dr. Bashshar ‘Awwad Ma‘ruf comments on this narration, “Its narrators are trustworthy (thiqat).”
Al-Khatib al-Baghdadi narrates: ‘Abd al-Baqi ibn ‘Abd al-Karim al-Mu’addib informed me: ‘Abd al-Rahman ibn ‘Umar al-Khallal reported to us: Muhammad ibn Ahmad ibn Ya‘qub ibn Shaybah narrated to us: my grandfather narrated to us: Ya‘qub ibn Ahmad narrated to me: I heard al-Hasan ibn ‘Ali say: I heard Yazid ibn Harun when a man asked him, “O Abu Khalid! Who is the best in Fiqh from those you have seen?” say, “Abu Hanifah.” Al-Hasan said: I asked Abu ‘Asim al-Nabil, “Is Abu Hanifah a better faqih or Sufyan (al-Thawri)?” He said, “The slave of Abu Hanifah is a better faqih than Sufyan!” (Tarikh Baghdad 15:468) Dr. Bashshar ‘Awwad Ma‘ruf comments, “Its isnad is hasan.” Needless to say, Abu ‘Asim al-Nabil’s statement is not to be taken literally, but exaggarates the excellence in Fiqh of Abu Hanifah over even Sufyan al-Thawri.
For example ,the following is just a selection of unquestionable authorities in our Deen who were known to have adhered to one Madhab from the four:

Imam Abu Isa al-Tirmidhi (Shafi)
Imam Abu Jafar al-Tahavi (Hanafi)
Imam Fakr al-Din al-Razi (Shafi)
Imam Ibn abd al-Bar (Maliki)
Imam Abu Zakariyya al-Nawawi (Shafi)
Imam Abu Bakr Jassas (Hanafi)
Imam Ibn al-Hummam (Hanafi)
Imam Abu Ishaq al-Shatibi (Maliki)
Imam Ibn Hajr al-Asqalani (Shafi)
Imam Abu al-Abbas al-Qurtubi (Maliki)
Imam Badr al-Din al-Ayni (Hanafi)
Imam Jalal al-Din al-Suyuti (Shafi)

Imam Sharani, an undisputed authority in the Shafi school writes in Al-Mizan al-Kubra:

…You (O student) have no excuse left for not doing Taqlid of any Madhab you wish from the schools of the four Imams, for they are all paths to Heaven…. (p.55 vol.1)

Shaikh Salih al-Sunusi writes in Fath al-‘Alee al-Malik fil-Fatwa ‘ala Madhab al-Imam Malik:

As for the scholar who has not reached the level of Ijtihad and the non-scholar, they must do Taqlid of the Mujtahid….And the most correct view is that it is obligatory (wajib) to adhere to a particular school from the four schools… (Section on Usul al-Fiqh p.40-41)

In Tuhfa al-Muhtaj fi Sharh al-Minhaj, Shaikh al-Islam Ahmad Ibn Hajr al-Haytami writes:

The claim the layman has no Madhab is proscribed, rather it is necessary (yalzamuhu) for him to do Taqlid of a recognised school. (As for the claim: scholars did not obligate following one school), that was before the codification of the schools and their establishment. (Vol.12 p.491-Kitab al-Zakah)

In the famous 12 volume Maliki compendium of Fataawa, Al-Mi’yar al-Mu’rib an Fataawa ahl al-Ifriqiyya wa al-Andalus wa al-Maghrib, Imam Ahmad al-Wanshirisi records the Fatwa on Taqlid:

It is not permitted (laa yajoozu) for the follower of a scholar to choose the most pleasing to him of the schools and one that agrees the most with him. It is his duty to do Taqlid of the Imam whose school he believes to be right in comparison to the other schools. (vol.11 p.163-164)

The great authority in Usul Imam Aamidi writes in Al-Ihkam fi Usul al-Ahkam:

The layman and anyone who is not capable of Ijtihad, even if he has acquired mastery of some of the disciplines (Ulum) related to Ijtihad, is obligated (yalzimuh) with following the positions of the Mujtahid Imams and taking his juristic opinions and this is the view of the experts from the scholars of the principles (Al-Muhaqqiqin minnal-Usulyyin). It was the Mutazila of Baghdad who prohibited that except if the soundness of his Ijtihad becomes clear to him. (vol.4 p.278)

Imam Zahid al-Kawthari, Hanafi jurist and senior juridical advisor to the last Shaikh al-Islam of the Ottoman Empire, wrote in a impassioned article against the growing modern trend of non-Madhabism, entitled Al-Laa Madhabiyya Qantara al-Laa Deeniyya (“Non-Madhabism is a bridge to Non-religion”):

Those who call the masses to throwing away adhering to a madhab from the Madhabs of the followed Imams, whose lives we briefly mentioned in what has passed, will be of two groups; those who consider that all the derived opinions of the Mujtahid are right, such that it is permitted for the layman to follow any opinion of any Mujtahid, not restricting himself to the opinions of a single Mujtahid whom he selects to be followed, such thinking belongs to the Mutazila. The (second group) are the Sufis who consider the Mujtahids to be all right in the sense that they seek out the hardest opinions from their positions without confining themselves to following one Mujtahid. (Published in Maqalaat al-Kawthari, p.224-225)

Imam Al-Jalaal Shams al-Din al-Muhalli writes in the commentary of the Shafi text Jam’ al-Jawami,’:

And the soundest position (wal-Asahh) is that it is obligatory (yajibu) for the non-scholar/layman and other than him of those who have not reached the rank of Ijtihad, adherence of one particular school from the Madhabs of the Mujtahid Imams (iltizam Madhab Muayyan min madaahib al-Mujtahideen) that he beliefs to be preferable to another school or equal to it. (Kitab al-Ijtihad, p.93)

Imam Rashid Ahmad Gangohi, the Faqih of the 19th Century, writes in Fataawa Rashidyya:

When the corruption that comes from non-specific Taqlid is obvious, and no one will deny this provided he is fair, then when specific Taqlid is termed obligatory for other than itself (Wajib li-ghayrihi), and non-specific Taqld is termed unlawful, this will not be by mere opinion, rather it is by the command of the Messenger of Allah (peace and blessings be upon him), for he commanded that removing corruption is an obligation upon every individual. (p.205)

Imam Abd al-Hay al-Lakhnawi writes in his Majmuat al-Fataawa, after mentioning the various views of the scholars on Taqlid:

On this subject the soundest view is that the laypeople will be prevented from such (choosing) of different opinions, especially the people of this time, for whom there is no cure but the following of a particular Madhab. If these people were allowed to choose between their Madhab and another, it would give rise to great tribulations. (vol.3 p.195)

Imam Rajab al-Hanbali writes in his book: “Refutation of anyone who follows other than the four schools”:

…that is the Mujtahid, assuming his existence, his duty (Farduhu) is to follow what becomes apparent to him of the Truth. As for the non-Mujtahid his duty is Taqlid (p.6)

In the well known Maliki text Maraqi al-Saud, it is stated:

(Taqlid) is necessary (yalzimu) for other than the one who has achieved the rank of absolute ijtihad. Even if he is limited (mujtahid) who is unable (to perform absolute Ijtihad). (Point 957, p.39) He writes further on: “Every school from the schools of the (four) Mujtahids is a means that reaches one to Paradise.”

In one of the most authoritative juristic commentaries of the Holy Qur’an, Al-Jami’ li-ahkam al-Qar’an, by the scholar Imam Qurtubi, commenting on verse 7 in Sura Anbiya, he writes:

The scholars did not disagree that it is obligatory for the non-scholars (al-‘Aamah) to do Taqlid of their scholars and they are meant in the verse: Ask the people of Remembrance if you do not know. And the scholars by consensus (Ajma’oo) stated it is necessary (laa budda) for he who is unable to see to do Taqlid of someone else who will tell him of the direction of the Qiblah, if it becomes difficult for him. Similarly, one who does no possess knowledge or insight of what the Deen teaches, then it is necessary (laa budda) for him to do Taqlid of that scholar who does. (p.181 vol.11)

The internationally renowned scholar Mufti Taqi Uthmani writes in his commentary on the Book: Al-Misbah fi Rasm al-Mufti wa Manaahij al-Ifta:

The sound view, and upon which are the majority of the scholars, is that it is obligatory (Yajibu) for all those who have not reached the rank of Ijtihad to adhere to a particular school from the four well known, codified and definitively transmitted schools. This is in order to regulate a person’s actions and control his worldly dealings in a way that protects from confusion, errors and fulfils the compelling need. (vol.1, pp 251-252)

Shaikh Salih bin al-Uthaymin writes in his book Al-Usul min ‘ilm al-Usul in the chapter on Taqlid:

Taqlid takes place in two places; the first is that the person doing Taqlid be a layman, incapable of discerning the ruling by himself, so his duty (Farduhu) is to do Taqlid due to the statement of Allah (SWT):

“Ask the people of Remembrance if you know not (Sura al-Nahl:43). (p.68)

Shaikh al-Uthaymin also outlines in the chapter preceding this one what is needed for a person to be fit to deduce rulings from the Sacred texts, in other words the Pre-requisites of Ijtihad. He records six conditions, the first of which is the condition of encompassing all the verses and ahadith on the subject. This would, at the very first hurdle, lose most of us who have not learnt, let alone mastered, the Arabic language. Translations can never convey the linguistic intricacies, rhetorical devices and semantic nuances of the original Arabic, and furthermore a vast number of the hadith have yet to be translated into English.
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
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
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.


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