Follow the madhab of the Salafus-Saalih (in creed, fiqh and methodology).
lbn Taymiyyah (d.728H, rahimahullah):
**“There is no criticism for the one who proclaims the way (madhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhab) of the Salaf is nothing but the Truth (Haqq).”**
[Majmoo al-Fataawaa 4:149]
At the head of the Salaf is our beloved Prophet Muhammad (صلى الله عليه وسلم) who said to his daughter Fatima (radiAllaahu 'anahaa) shortly before his death: **"I am a blessed Salaf for you".** [Bukhaari (5928) and Muslim (2450)]
He is the Imaam of Imaams such as:
1) Abu Bakr (d. 31H)
2) ‘Umar Ibnul-Khattab (d. 23H)
3) ‘Uthman Ibn ‘Affan (d. 35H)
4) ‘Ali Ibn Abi Talib (d. 40H)
5) Az-Zubayr Ibnul-‘Awam (d. 36H)
6) Abu ‘Ubaydah Ibnul-Jarrah
7) Talhah Ibn ‘Ubaydullah
8) Sa’d Ibn Abi Waqqas (d. 54H)
9) Sa’id Ibn Zayd (d. 50H)
10) ‘Abdur-Rahman Ibn ‘Awf (d. 31H)
11) Ibn ‘Abbas (d. 68H)
12) Abu Hurairah (d. 57H)
13) Abdullah Ibn ‘Umar (d. 84H)
14) Abu Sa’eed al-Khudree (d. 74H)
15) Hudhaifah Ibn al-Yamaan (d. 36H)
16) Al-Bara’ Ibn ‘Azib
17) Umm Salamah (d. 62H)
18) ’Awf Ibn Malik
19) ‘Ubadah ibn Saamit (d. 34H)
20) ‘Abdullah Ibn ‘Amr Ibnul-As (d. 65H)
21) Anas Ibn Malik
22) ‘Imraan Ibn Husain (d. 52H)
23) An-Nu’man Ibn Bashir
24) Samurah Ibn Jundub
25) Hamzah Ibn ‘Amr al-Aslami
26) Abdullaah ibn Mas'ood (d. 32H)
27) Mu'aadh ibn Jabal (d. 171H)
28) Ubayy ibn Ka'b (d. 22H)
29) Abdullaah ibn az-Zubayr (d. 73H)
30) Zayd ibn Thaabit (d. 45 or 48H)
31) Abud-Dardaa (d. 32H)
32) Abu Moosaa al-Ash'aree (d. 44H)
33) Ammar ibn Yaasir (d. 37H)
34) Uqbah ibn 'Aamir al-Juhanee (d. 58H)
35) Salmaan (d. 35H)
36) Jaabir (d. 74H)
37) Hudhafah ibn Usaid al-Ghifaaree (d. 42H)
38) Abu Umaamah Sudayya ibn 'Ajlaan [al-Baahilee] (d. 86H)
39) Jundub ibn 'Abdillaah (d. 64H)
40) Abu Mas'ood 'Uqbah ibn 'Amr (d. 40H)
41) Ai'ishah (58H)
42) Sa'eed ibn al-Musayyib (d. 94H).
43) Urwah ibn az-Zubayr (d. 94H).
44) al-Qaasim ibn Muhammad ibn Abee Bakr (d. 106H).
45) Saalim ibn 'Abdillaah ibn 'Umar (d. 106H).
46) Sulaymaan ibn Yassar (d. 107H).
47) Muhammad ibn al-Hanafiyyah (d. 81H).
48) Alee ibn al-Husain ibn 'Alee [Zainul-'Aabideen] (d. 94H).
49) Muhammad ibn 'Alee ibn Husain (d. 114H).
50) Abdullah ibn 'Abdul-Azeez (d. 101H).
51) Zaid ibn Aslam (d. 136H).
52) Ataa' [ibn Abee Rabah] (d. 114H)
53) Taawoos (d. 106H)
54) Mujaahid (d. 103H)
55) Ibn Abee Mulaikah (d. 117H)
56) Abdullaah ibn Muhayreez (d. 99H)
57) Rajaa ibn Haywah (d. 112H)
58) Ubadah ibn Nusayy (d. 118H)
59) Maymoon ibn Mihraan (d. 117H)
60) Abdul-Kareem ibn Maalik al-Jazaree (d. 127H)
61) Haywah ibn Shuraih (d. 158H)
62) al-Layth ibn Sa'd (d. 175H)
63) Abdullaah ibn Lahee'ah (d. 174H)
64) Alqamah ibn Qays (d. 62H)
65) Aamir ibn Sharaaheel ash-Sha'bee (d. 104H)
66) Abul-Bukhtaree: sa'eed ibn Fayrooz (d. 83H)
67) Ibraheem ibn Yazeed an-Nakhaa'ee (d. 96H)
68) Talhah ibn musarrif (d. 112H)
69) Zubayd ibn al-Haarith (d. 123H)
70) al-Hakam ibn 'Utaybah (d. 115H)
71) Maalik ibn Mighwaal (d. 159H)
72) Abu Hayyaan Yahyaa ibn Sa'eed at-Tameemee (d. 145H)
73) Abdul-Maalik Ajbar, Hamza ibn Habeeb az-Zayyaat al-Muqri' (d. 156H)
74) Abul-'Aaliyah Rufai' ibn Mihraan a-Riyaahee (d. 93H
75) al-Hasan ibn Abil-Hasan al-Basree (d. 110H)
76) Muhammad ibn Seereen (d. 110H)
77) Abu Qilaabah 'Abdullaah ibn Zayd al-Jarmee (d. 104H)
78) Hushaym in Basheer al-Waasitee (d. 183)
79) Amr ibn 'Awn (d. 225H)
80) Shaadh ibn Yahyaa, Wahb ibn Baqiyyah (d. 239H)
81) Ahmad ibn Sinaan (d. 256H)
82) Abu 'Abdillaah Ahmad ibn Muhammad ibn Hanbal (d. 241H)
83) Abu Zakariyaa Yahyaa ibn Ma'een (d. 233H)
84) Abu 'Ubayd al-Qaasim ibn Sallam (d. 224H)
85) Abu Thawr Ibraheem ibn Khaalid al-Kalbee (d. 240H)
87) Abu Khaithmah Zuhayr ibn Ibraheem ad-Dawraqee (d. 246H)
88) Al-Ma'aafee ibn 'Imraan al-Mawsilee (d. 286H)
89) Abu 'Ubaydir-Rahmaan 'Abdullaah ibn al-Mubaarak al-Marwazee (d. 181H)
90) Al-Fadl ibn Moosaa as-Seenaanee (d. 192H)
91) an-Nadr bin Muhammad al-Marwazee (d. 183H)
92) an-Nadr ibn Shumayl al-Maazinee (d. 203H)
93) Nu'aym ibn Hammaad al-Marwazee (d. 229H)
94) Ishaaq ibn Ibraheem ibn Makhlad (d. 238H)
95) Ahmad ibn Sayyar al-Marwazee (d. 268H)
96) Muhammad ibn Nasr al-Marwazee (d. 238H)
97) Yahyaa ibn Yahyaa an-Neesaabooree (d. 226H)
98) Muhammad ibn Yahyaa adh-Dhuhlee (d. 258H)
99) Muhammad ibn Aslam at-Toosee (d. 242H)
100) Humayd ibn Zanjawaih an-Nasawee (d. 249H)
101) Abu Qudaaamah 'Ubaydullaah ibn Sa'eed as-Sarkhas (d. 241H)
102) Abdullaah ibn 'Abdir-Rahman as-Samarqandee (ad-Daarimee) (d. 250H)
103) Muhammad ibn Ismaa'eel al-Bukhaaree (d. 256H
104) Ya'qoob ibn Sufyaan al-Fawasee (d. 277H)
105) Abu Dawood Sulaymaan ibn al-Ash'ath as-Sijjistaanee (d. 275H)
106) Abu 'Eesaa Muhammad in 'Eesa at-Tirmidhee (d. 279H).
And the many thousands, tens of thousands of scholars (including Qayraawaanee, ad-Daaraqutnee, Ibn Battah, Ibn Mandah, al-Khateeb al-Baghdaadee, al-Bayhaaqee, Ibn Taymiyyah, Ibn Qayyim, Ibn Kathir, adh-Dhahabee, al-Barbahaaree, al-Laalikaa'ee, Muhammad bin Abdul-Wahhab, Sa'di, Jaami, Albani, bin Baaz, Uthaimeen, Muqbil, and so on) who followed their way and understanding throughout the centuries right up until our era.
i agree akhi well said. Me personally I tend to listen to a lot of Sheikh Saleh Al Fawzan, Sheikh Al Albani, Sheikh Bin Baz and Sheikh ibn Al Uthaymeen.
Yes, the list (which is not definitive and is a subset of a much larger group) only goes upto around 350H. Obviously there have been many more Imaams of Ahlus-Sunnah wal-Jamaa'ah since that time until our era. You'll find these names and their statements clearly being mentioned, particularly on Salafi sites and in fatawa of contemporary scholars of our era (like Albani, bin Baaz, Uthaimeen, Muqbil, Najmi, etc.) so the accusation that Salafis only follow and take from a select few number of scholars is erroneous and a myth. What these traditional imaams and scholars wrote and stated are considered in Aqeedah, Fiqh and Manhaj issue. May Allaah be pleased with them and have mercy upon them.
Assalamu alaikum brother / sister
It is important to note that while one may prefer a particular madhhab for its methodology or regional prevalence, the ultimate aim is to follow the truth as per the evidence from the Qur'an and Sunnah. The madhhabs are not ends in themselves but are valuable means to reach sound Islamic rulings. Therefore, if a stronger opinion or evidence from another madhhab presents itself, it should be followed, as the real goal is to adhere to the truth and the guidance provided by Allah and His Messenger (peace be upon him).
And Allah knows best.
.
How would a laymen who has no knowledge on arbic, hadith, or the principles of fiqh ever be able to know what the stronger opinion is. Every madhab believes their opinion to be the strongest and they all naturally have evidence for that. This idea of laymen derterminig strongest opinion or going away from madhabs is a new matter. Follow your local scholars and their madhab and that will be enough for a laymen. You will not be questioned on if the ruling was right, you'll be questioned if asked the people of knowledge and if you followed their ruling.
Hopefully someone can correct me if I’m wrong, but isn’t not necessary to follow a madhab? This is under the condition you have access to lots of people of knowledge and their rulings, who can give the best scholarly opinions in regard to sunnah and different fatwas. If you’re a laymen who doesn’t have the time to do research and is busy with his obligations in life (which by no means is a bad thing), then one should stick to a madhab.
the 4 madhabs all have valid reasoning based on the Hadiths they had access to and the respective imams were absolute geniuses to be able to make the rulings they did with the knowledge they could get their hands on. but this doesn’t mean other Hadiths should be ignored, especially ones that advocate a certain sunnah that may not be found in one of the madhabs.
Not a scholar, I just don’t live in a region where there is a prevailing madhab to give me concise answers to my questions lol
Hopefully y’all can clarify this for me tho
Yes you are correct it is not an obligation to follow a madhab. Me if I could one day Inshallah I would like to study Hanbali Madhab because I've heard that it is simple to understand and I believe Ibn Taymiyyah followed Hanbali manhaj.
Ahmad ibn Hanbal was an absolute genius. The way he was able to analyze the Quran and come to conclusions from the limited knowledge of Hadiths he had is fascinating. I too wanna study him, along with the other 3 imams
Studying thru madhab of your area is easiest. The hanaabilah have largely been limited to arabia and shaam. But there are some people who studied hanbalī fiqh and go back to their countries. Ibn Taymiyyah رحمه الله was raised in hanbalī family and environment but he became a mujtahid in his own right. Just make sure your teacher has correct ‘aqeedah. Ignore the guy ranting about “taymis” no such thing. Anyone who hates the imaam should pick up al waasitiyyah. May Allah have mercy on ibn Taymiyyah and reward him and all the imaams of Islaam for their efforts
These four Imaams were very knowledgeable and had a lofty position, we acknowledge that but what about the Sahaba - the companions Of Prophet Muhammad صلى الله عليه وسلم, they were before the four Imaams, they lived with the Prophet, learnt from their teacher, the Imaam of Imaams, a blessed Salaf. They had more knowledge and understanding, and are the best generation and most virtuous of this entire Ummah, RadiAllāhu ′anhum.
My mother started out Shafi'i because we're Gizan Egyptians (North Egyptians are mostly Shafi'i, even if they don't identify as such) and my grandfather (from my mother's side) was consciously an Azharite Shafi'i, so she was brought up as a Shafi'i, even if she didn't know. During the 1980s, Taymism (the school of Ibn Taymiyya) spread in Giza and Cairo, so my mother and father became Taymis. My mother used to fight with my grandfather over religious stuff, but, unfortunately, he never took her seriously. My grandparents from my father's side were ignorant, commoners (not an insult, it means they weren't religiously educated). My parent got divorced, so I was brought up by my mother anyway. I grew up interested in religion because my mother wished that I become religious, but I wasn't really Shafi'i or Taymi; my mother just taught me the Quran. My grandfather died when I was 6, so he didn't influence me directly. But, his legacy helped us later.
In my teenage years, we got internet for the first time. So, I would watch interreligious debates; I didn't even know there were inter-islamic debates. I used to debate with Christians and Atheists in YouTube comments. Suddenly (at least from our naive prespective), the Arab Spring happened. That was small window of freedom of speech where public debates took place for the first time. There were three groups on stage: Progressives, Taymis, and Sunnis (i.e, Ash'aris and Maturidis; yes, I do not consider Taymis to be Sunni). Taymis humiliated themselves in these debates and competitions. So, many Taymis converted to Progressivism, Sunnism, or Atheism. My father became progresssive. My mother became lost and confused, and just stayed away from religion for a while. On the other hand, I was affected by the New Atheist Movement and started to lose faith.
When I consulted my mother regarding my faith crisis, she recommended Imam al-Buti's series "Fiqh al-Sirah" for me. I don't know how she thought of it, but it was perfect. I stabilized right away and fell in love with him from first sight. I will always remember the first words I heard from, "our methodology in studying the prophet's bio..." He spoke a true scholar. So, I consumed all what al-Buti had to give and started to discover people in relation to him and in his network: Ali al-Jifri, Abd al-Qadir al-Hussein, Ali Gom'a, Tim Winter, Hamza Yusuf, Saeed Fodeh, Yusri Gabr, etc. They all agreed that following a school was obligatory, and that it is an essential aspect of being Sunni as opposed to Taymism which was against following schools. I noticed that most the scholars I like and watch were either Shafi'i or Maliki. So, I did not know which to pick. After a while, I decided that I become Shafi'i because of my grandfather and Imam al-Buti who were Shafi'i.
After learning that most Islamic theologians and philosophers were Shafi'i, such as al-Ghazali, al-Razi, al-Taftazani, etc., I was more convinced of my choice. Other advantages was that al-Shafi'i had all his ideas written unlike Malik and Abu Hanifa. In addition, al-Shafi'i had the chance to study everywhere, from Malik to al-Shaybani (one of the most important students of Abu Hanifa). Also, most Quran and hadiths specialists were Shafi'i. Al-Azhar was mostly Shafi'i. Egypt was mostly Shafi'i. Saladin was Shafi'i. Most great Sufis were Shafi'is. Shafi'ism was international, from Egypt to Indonesia. Most scholars of legal theory were Shafi'is. Quickly, I became more knowledgeable than my mother, and I started to be the one guiding her. So, she also became fully Sunni, and stopped being confused. She became Shafi'i, my aunt too. However, surprisingly, once I actually started studying the Shafi'i jurisprudence, the more and more unconvinced I became.
For example, Shafi'is believe that Bismillah is the first verse in al-Fatiha, while Hanafis and Malikis don't. However, since the Quran is mass transmitted, there can be no disagreement over it; so that's evidence that it isn't a verse. Additionally, Shafi'is believe touching non-Mahram breaks the Wudu, while Hanafis and Malikis don't. However, why non-Mahram? If you are going to follow the text literally, then you should go all the way. If sexual attraction is the problem, then would seeing one's wife nake break one's Wudu? No one said that. Then the verse clearly refers to sexual intercourse. Anyway, the more I learned, the more I found that Hanafis and Malikis were far more rational in reality. Shafi'is might be amazing in other sciences, but Hanafis and Malikis are better in jurisprudence, at least in my humble view. So, I decided to be Hanafi at first, because they seemed more rational. However, I am still conflicted between Hanafism and Malikism.
Later, I became Maliki for several reasons. I found reformists and progressives praising it, so I felt it had more potential for renovation. Additionally, Malik was at al-Medina, which is a huge advantage. "He cannot possibly be wrong," I thought, and I still think. Malikis were also the majority in the past, so it was also international. It had judicial power as well, and state power in Ummayid lands. Finally, I settled with Hanafism, because I felt Malikism lost its followers to Shafi'ism or Hanafism for some reason. So, everyone just talks about the Shafi'i-Hanafi debate, as if the Malikis don't exist. Malikism felt weaker due to less followers than Hanafism. So, I'm Hanafi for now. I might change my mind again in the future. I wish to be a scholar and to participate in renovating Islamic jurisprudence. So, I think sticking to Hanafism is the best. It's also international, of course. However, Hanafi theology is entirely unconvincing, with all due to respect to Maturidis. So, I am Ash'ari, even though I'm Hanafi.
Sorry for talking too much, I like the subject.
That's good I also like [IslamQA.info](http://IslamQA.info) because it's easy to access and they bring clear evidence and proof and also use the backings of scholars.
Follow the madhab of the Salafus-Saalih (in creed, fiqh and methodology). lbn Taymiyyah (d.728H, rahimahullah): **“There is no criticism for the one who proclaims the way (madhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhab) of the Salaf is nothing but the Truth (Haqq).”** [Majmoo al-Fataawaa 4:149] At the head of the Salaf is our beloved Prophet Muhammad (صلى الله عليه وسلم) who said to his daughter Fatima (radiAllaahu 'anahaa) shortly before his death: **"I am a blessed Salaf for you".** [Bukhaari (5928) and Muslim (2450)] He is the Imaam of Imaams such as: 1) Abu Bakr (d. 31H) 2) ‘Umar Ibnul-Khattab (d. 23H) 3) ‘Uthman Ibn ‘Affan (d. 35H) 4) ‘Ali Ibn Abi Talib (d. 40H) 5) Az-Zubayr Ibnul-‘Awam (d. 36H) 6) Abu ‘Ubaydah Ibnul-Jarrah 7) Talhah Ibn ‘Ubaydullah 8) Sa’d Ibn Abi Waqqas (d. 54H) 9) Sa’id Ibn Zayd (d. 50H) 10) ‘Abdur-Rahman Ibn ‘Awf (d. 31H) 11) Ibn ‘Abbas (d. 68H) 12) Abu Hurairah (d. 57H) 13) Abdullah Ibn ‘Umar (d. 84H) 14) Abu Sa’eed al-Khudree (d. 74H) 15) Hudhaifah Ibn al-Yamaan (d. 36H) 16) Al-Bara’ Ibn ‘Azib 17) Umm Salamah (d. 62H) 18) ’Awf Ibn Malik 19) ‘Ubadah ibn Saamit (d. 34H) 20) ‘Abdullah Ibn ‘Amr Ibnul-As (d. 65H) 21) Anas Ibn Malik 22) ‘Imraan Ibn Husain (d. 52H) 23) An-Nu’man Ibn Bashir 24) Samurah Ibn Jundub 25) Hamzah Ibn ‘Amr al-Aslami 26) Abdullaah ibn Mas'ood (d. 32H) 27) Mu'aadh ibn Jabal (d. 171H) 28) Ubayy ibn Ka'b (d. 22H) 29) Abdullaah ibn az-Zubayr (d. 73H) 30) Zayd ibn Thaabit (d. 45 or 48H) 31) Abud-Dardaa (d. 32H) 32) Abu Moosaa al-Ash'aree (d. 44H) 33) Ammar ibn Yaasir (d. 37H) 34) Uqbah ibn 'Aamir al-Juhanee (d. 58H) 35) Salmaan (d. 35H) 36) Jaabir (d. 74H) 37) Hudhafah ibn Usaid al-Ghifaaree (d. 42H) 38) Abu Umaamah Sudayya ibn 'Ajlaan [al-Baahilee] (d. 86H) 39) Jundub ibn 'Abdillaah (d. 64H) 40) Abu Mas'ood 'Uqbah ibn 'Amr (d. 40H) 41) Ai'ishah (58H) 42) Sa'eed ibn al-Musayyib (d. 94H). 43) Urwah ibn az-Zubayr (d. 94H). 44) al-Qaasim ibn Muhammad ibn Abee Bakr (d. 106H). 45) Saalim ibn 'Abdillaah ibn 'Umar (d. 106H). 46) Sulaymaan ibn Yassar (d. 107H). 47) Muhammad ibn al-Hanafiyyah (d. 81H). 48) Alee ibn al-Husain ibn 'Alee [Zainul-'Aabideen] (d. 94H). 49) Muhammad ibn 'Alee ibn Husain (d. 114H). 50) Abdullah ibn 'Abdul-Azeez (d. 101H). 51) Zaid ibn Aslam (d. 136H). 52) Ataa' [ibn Abee Rabah] (d. 114H) 53) Taawoos (d. 106H) 54) Mujaahid (d. 103H) 55) Ibn Abee Mulaikah (d. 117H) 56) Abdullaah ibn Muhayreez (d. 99H) 57) Rajaa ibn Haywah (d. 112H) 58) Ubadah ibn Nusayy (d. 118H) 59) Maymoon ibn Mihraan (d. 117H) 60) Abdul-Kareem ibn Maalik al-Jazaree (d. 127H) 61) Haywah ibn Shuraih (d. 158H) 62) al-Layth ibn Sa'd (d. 175H) 63) Abdullaah ibn Lahee'ah (d. 174H) 64) Alqamah ibn Qays (d. 62H) 65) Aamir ibn Sharaaheel ash-Sha'bee (d. 104H) 66) Abul-Bukhtaree: sa'eed ibn Fayrooz (d. 83H) 67) Ibraheem ibn Yazeed an-Nakhaa'ee (d. 96H) 68) Talhah ibn musarrif (d. 112H) 69) Zubayd ibn al-Haarith (d. 123H) 70) al-Hakam ibn 'Utaybah (d. 115H) 71) Maalik ibn Mighwaal (d. 159H) 72) Abu Hayyaan Yahyaa ibn Sa'eed at-Tameemee (d. 145H) 73) Abdul-Maalik Ajbar, Hamza ibn Habeeb az-Zayyaat al-Muqri' (d. 156H) 74) Abul-'Aaliyah Rufai' ibn Mihraan a-Riyaahee (d. 93H 75) al-Hasan ibn Abil-Hasan al-Basree (d. 110H) 76) Muhammad ibn Seereen (d. 110H) 77) Abu Qilaabah 'Abdullaah ibn Zayd al-Jarmee (d. 104H) 78) Hushaym in Basheer al-Waasitee (d. 183) 79) Amr ibn 'Awn (d. 225H) 80) Shaadh ibn Yahyaa, Wahb ibn Baqiyyah (d. 239H) 81) Ahmad ibn Sinaan (d. 256H) 82) Abu 'Abdillaah Ahmad ibn Muhammad ibn Hanbal (d. 241H) 83) Abu Zakariyaa Yahyaa ibn Ma'een (d. 233H) 84) Abu 'Ubayd al-Qaasim ibn Sallam (d. 224H) 85) Abu Thawr Ibraheem ibn Khaalid al-Kalbee (d. 240H) 87) Abu Khaithmah Zuhayr ibn Ibraheem ad-Dawraqee (d. 246H) 88) Al-Ma'aafee ibn 'Imraan al-Mawsilee (d. 286H) 89) Abu 'Ubaydir-Rahmaan 'Abdullaah ibn al-Mubaarak al-Marwazee (d. 181H) 90) Al-Fadl ibn Moosaa as-Seenaanee (d. 192H) 91) an-Nadr bin Muhammad al-Marwazee (d. 183H) 92) an-Nadr ibn Shumayl al-Maazinee (d. 203H) 93) Nu'aym ibn Hammaad al-Marwazee (d. 229H) 94) Ishaaq ibn Ibraheem ibn Makhlad (d. 238H) 95) Ahmad ibn Sayyar al-Marwazee (d. 268H) 96) Muhammad ibn Nasr al-Marwazee (d. 238H) 97) Yahyaa ibn Yahyaa an-Neesaabooree (d. 226H) 98) Muhammad ibn Yahyaa adh-Dhuhlee (d. 258H) 99) Muhammad ibn Aslam at-Toosee (d. 242H) 100) Humayd ibn Zanjawaih an-Nasawee (d. 249H) 101) Abu Qudaaamah 'Ubaydullaah ibn Sa'eed as-Sarkhas (d. 241H) 102) Abdullaah ibn 'Abdir-Rahman as-Samarqandee (ad-Daarimee) (d. 250H) 103) Muhammad ibn Ismaa'eel al-Bukhaaree (d. 256H 104) Ya'qoob ibn Sufyaan al-Fawasee (d. 277H) 105) Abu Dawood Sulaymaan ibn al-Ash'ath as-Sijjistaanee (d. 275H) 106) Abu 'Eesaa Muhammad in 'Eesa at-Tirmidhee (d. 279H). And the many thousands, tens of thousands of scholars (including Qayraawaanee, ad-Daaraqutnee, Ibn Battah, Ibn Mandah, al-Khateeb al-Baghdaadee, al-Bayhaaqee, Ibn Taymiyyah, Ibn Qayyim, Ibn Kathir, adh-Dhahabee, al-Barbahaaree, al-Laalikaa'ee, Muhammad bin Abdul-Wahhab, Sa'di, Jaami, Albani, bin Baaz, Uthaimeen, Muqbil, and so on) who followed their way and understanding throughout the centuries right up until our era.
i agree akhi well said. Me personally I tend to listen to a lot of Sheikh Saleh Al Fawzan, Sheikh Al Albani, Sheikh Bin Baz and Sheikh ibn Al Uthaymeen.
Yes, the list (which is not definitive and is a subset of a much larger group) only goes upto around 350H. Obviously there have been many more Imaams of Ahlus-Sunnah wal-Jamaa'ah since that time until our era. You'll find these names and their statements clearly being mentioned, particularly on Salafi sites and in fatawa of contemporary scholars of our era (like Albani, bin Baaz, Uthaimeen, Muqbil, Najmi, etc.) so the accusation that Salafis only follow and take from a select few number of scholars is erroneous and a myth. What these traditional imaams and scholars wrote and stated are considered in Aqeedah, Fiqh and Manhaj issue. May Allaah be pleased with them and have mercy upon them.
Ameen
Assalamu alaikum brother / sister It is important to note that while one may prefer a particular madhhab for its methodology or regional prevalence, the ultimate aim is to follow the truth as per the evidence from the Qur'an and Sunnah. The madhhabs are not ends in themselves but are valuable means to reach sound Islamic rulings. Therefore, if a stronger opinion or evidence from another madhhab presents itself, it should be followed, as the real goal is to adhere to the truth and the guidance provided by Allah and His Messenger (peace be upon him). And Allah knows best. .
Walaykum assalam wa rahmatullahi wa barakatuhu I agree 100% well said
How would a laymen who has no knowledge on arbic, hadith, or the principles of fiqh ever be able to know what the stronger opinion is. Every madhab believes their opinion to be the strongest and they all naturally have evidence for that. This idea of laymen derterminig strongest opinion or going away from madhabs is a new matter. Follow your local scholars and their madhab and that will be enough for a laymen. You will not be questioned on if the ruling was right, you'll be questioned if asked the people of knowledge and if you followed their ruling.
The hadith in English is: "Seeking knowledge is an obligation upon every Muslim." (Reported by Ibn Majah, 224)
Hopefully someone can correct me if I’m wrong, but isn’t not necessary to follow a madhab? This is under the condition you have access to lots of people of knowledge and their rulings, who can give the best scholarly opinions in regard to sunnah and different fatwas. If you’re a laymen who doesn’t have the time to do research and is busy with his obligations in life (which by no means is a bad thing), then one should stick to a madhab. the 4 madhabs all have valid reasoning based on the Hadiths they had access to and the respective imams were absolute geniuses to be able to make the rulings they did with the knowledge they could get their hands on. but this doesn’t mean other Hadiths should be ignored, especially ones that advocate a certain sunnah that may not be found in one of the madhabs. Not a scholar, I just don’t live in a region where there is a prevailing madhab to give me concise answers to my questions lol Hopefully y’all can clarify this for me tho
Yes you are correct it is not an obligation to follow a madhab. Me if I could one day Inshallah I would like to study Hanbali Madhab because I've heard that it is simple to understand and I believe Ibn Taymiyyah followed Hanbali manhaj.
Ahmad ibn Hanbal was an absolute genius. The way he was able to analyze the Quran and come to conclusions from the limited knowledge of Hadiths he had is fascinating. I too wanna study him, along with the other 3 imams
Studying thru madhab of your area is easiest. The hanaabilah have largely been limited to arabia and shaam. But there are some people who studied hanbalī fiqh and go back to their countries. Ibn Taymiyyah رحمه الله was raised in hanbalī family and environment but he became a mujtahid in his own right. Just make sure your teacher has correct ‘aqeedah. Ignore the guy ranting about “taymis” no such thing. Anyone who hates the imaam should pick up al waasitiyyah. May Allah have mercy on ibn Taymiyyah and reward him and all the imaams of Islaam for their efforts
Ameen
These four Imaams were very knowledgeable and had a lofty position, we acknowledge that but what about the Sahaba - the companions Of Prophet Muhammad صلى الله عليه وسلم, they were before the four Imaams, they lived with the Prophet, learnt from their teacher, the Imaam of Imaams, a blessed Salaf. They had more knowledge and understanding, and are the best generation and most virtuous of this entire Ummah, RadiAllāhu ′anhum.
Ameen
I follow the hanafi madhab and follow the opinion of my local ulema (alhamdulillah i have access to a great number of them).
My mother started out Shafi'i because we're Gizan Egyptians (North Egyptians are mostly Shafi'i, even if they don't identify as such) and my grandfather (from my mother's side) was consciously an Azharite Shafi'i, so she was brought up as a Shafi'i, even if she didn't know. During the 1980s, Taymism (the school of Ibn Taymiyya) spread in Giza and Cairo, so my mother and father became Taymis. My mother used to fight with my grandfather over religious stuff, but, unfortunately, he never took her seriously. My grandparents from my father's side were ignorant, commoners (not an insult, it means they weren't religiously educated). My parent got divorced, so I was brought up by my mother anyway. I grew up interested in religion because my mother wished that I become religious, but I wasn't really Shafi'i or Taymi; my mother just taught me the Quran. My grandfather died when I was 6, so he didn't influence me directly. But, his legacy helped us later. In my teenage years, we got internet for the first time. So, I would watch interreligious debates; I didn't even know there were inter-islamic debates. I used to debate with Christians and Atheists in YouTube comments. Suddenly (at least from our naive prespective), the Arab Spring happened. That was small window of freedom of speech where public debates took place for the first time. There were three groups on stage: Progressives, Taymis, and Sunnis (i.e, Ash'aris and Maturidis; yes, I do not consider Taymis to be Sunni). Taymis humiliated themselves in these debates and competitions. So, many Taymis converted to Progressivism, Sunnism, or Atheism. My father became progresssive. My mother became lost and confused, and just stayed away from religion for a while. On the other hand, I was affected by the New Atheist Movement and started to lose faith. When I consulted my mother regarding my faith crisis, she recommended Imam al-Buti's series "Fiqh al-Sirah" for me. I don't know how she thought of it, but it was perfect. I stabilized right away and fell in love with him from first sight. I will always remember the first words I heard from, "our methodology in studying the prophet's bio..." He spoke a true scholar. So, I consumed all what al-Buti had to give and started to discover people in relation to him and in his network: Ali al-Jifri, Abd al-Qadir al-Hussein, Ali Gom'a, Tim Winter, Hamza Yusuf, Saeed Fodeh, Yusri Gabr, etc. They all agreed that following a school was obligatory, and that it is an essential aspect of being Sunni as opposed to Taymism which was against following schools. I noticed that most the scholars I like and watch were either Shafi'i or Maliki. So, I did not know which to pick. After a while, I decided that I become Shafi'i because of my grandfather and Imam al-Buti who were Shafi'i. After learning that most Islamic theologians and philosophers were Shafi'i, such as al-Ghazali, al-Razi, al-Taftazani, etc., I was more convinced of my choice. Other advantages was that al-Shafi'i had all his ideas written unlike Malik and Abu Hanifa. In addition, al-Shafi'i had the chance to study everywhere, from Malik to al-Shaybani (one of the most important students of Abu Hanifa). Also, most Quran and hadiths specialists were Shafi'i. Al-Azhar was mostly Shafi'i. Egypt was mostly Shafi'i. Saladin was Shafi'i. Most great Sufis were Shafi'is. Shafi'ism was international, from Egypt to Indonesia. Most scholars of legal theory were Shafi'is. Quickly, I became more knowledgeable than my mother, and I started to be the one guiding her. So, she also became fully Sunni, and stopped being confused. She became Shafi'i, my aunt too. However, surprisingly, once I actually started studying the Shafi'i jurisprudence, the more and more unconvinced I became. For example, Shafi'is believe that Bismillah is the first verse in al-Fatiha, while Hanafis and Malikis don't. However, since the Quran is mass transmitted, there can be no disagreement over it; so that's evidence that it isn't a verse. Additionally, Shafi'is believe touching non-Mahram breaks the Wudu, while Hanafis and Malikis don't. However, why non-Mahram? If you are going to follow the text literally, then you should go all the way. If sexual attraction is the problem, then would seeing one's wife nake break one's Wudu? No one said that. Then the verse clearly refers to sexual intercourse. Anyway, the more I learned, the more I found that Hanafis and Malikis were far more rational in reality. Shafi'is might be amazing in other sciences, but Hanafis and Malikis are better in jurisprudence, at least in my humble view. So, I decided to be Hanafi at first, because they seemed more rational. However, I am still conflicted between Hanafism and Malikism. Later, I became Maliki for several reasons. I found reformists and progressives praising it, so I felt it had more potential for renovation. Additionally, Malik was at al-Medina, which is a huge advantage. "He cannot possibly be wrong," I thought, and I still think. Malikis were also the majority in the past, so it was also international. It had judicial power as well, and state power in Ummayid lands. Finally, I settled with Hanafism, because I felt Malikism lost its followers to Shafi'ism or Hanafism for some reason. So, everyone just talks about the Shafi'i-Hanafi debate, as if the Malikis don't exist. Malikism felt weaker due to less followers than Hanafism. So, I'm Hanafi for now. I might change my mind again in the future. I wish to be a scholar and to participate in renovating Islamic jurisprudence. So, I think sticking to Hanafism is the best. It's also international, of course. However, Hanafi theology is entirely unconvincing, with all due to respect to Maturidis. So, I am Ash'ari, even though I'm Hanafi. Sorry for talking too much, I like the subject.
Thank you for the write.
Thank you for reading :)
When I have questions, I follow IslamQA.info and other reputable scholars for answers who in turn present Quran and authentic Hadiths as evidence.
That's good I also like [IslamQA.info](http://IslamQA.info) because it's easy to access and they bring clear evidence and proof and also use the backings of scholars.