The Basis of Islam is to Act upon the Book and the Sunnah
By Shaikh Muhammad Sultan al-Ma'sumoi
Source: Hadiyyat us-Sultan ila Muslimi Bilad al-Yaban  

This is the Din of Islam in truth and its fundamental and its basis is the Book and the Sunnah. So they are the points of reference in every dispute that the Muslims fall into and he who refers back to other than them is not a believer! As Allah the most Most high says: [1]

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا
But no, by your Lord, they can have no faith, until they make you (O Muhammad صلى الله عليه وسلم ) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.
Surah (Chapter) an-Nisa" (The Women) 4:65

Not one of the scholars said, 'follow me in my opinion' rather they said, 'take from where we have taken,' besides, much has been added to these Madh-habs from the understanding of their later generations[2]. They contain many errors and matters of conjecture, which if the Imams to whom they are attributed were to see them, then they would absolve themselves of them and from those who said them.

All of the people of knowledge from the Pious predecessors clung to the manifest texts of the Book and thew Sunnah and encouraged the people to stick to them and act accordingly. This is established from the Imams from amongst them. Abu Hanifah, Malik, Ahmad, ash-
Shafa'i, the two Sufyans, ath-Tahwri and Ibn Uyaiynah, al-Hasan al-Basri, Abu Yusuf, Yaqub-the Qadi, Muhammad ibn al-Hasan ash-Shaybani, Abdur Rahman al-Awzai, 'Abdullah ibn al-Mubarak, al-Bukhari, Muslim and the rest (ra). All of them warned against innovations in the Din and against blind following of anyone except the infallible Messenger صلى الله عليه وسلم. As for other than him, then he is fallible whoever he may be, his saying which is in accordance with the Book and the Sunnah is accepted and that which goes against them is to be rejected. As Imam Malik (ra) said, "The saying of everyone may be taken or rejected except for the companion of this grave" and he pointed to the grave of the Prophet صلى الله عليه وسلم [3]

The scholars, the four Imams and the others, all followed this way,all of them warned against blind following! Since Allah, the Most High, condemned the blind followers in more than one place in His Book. Most of the earlier and later people became disbelievers due to their blind following of their priests, rabbis, old people and forefathers. It is established from Imams Abu Hanifah (ra), Malik, ash-Shafa'i, Ahmad and others (ra) -that they said:

"It is not permissible for any one to give judgement with our saying unless they know the source from which we took it" [4]

"If the Hadith is found to be authentic then it is my Madh-hab" [5]

"If I say something then compare it to the Book of Allah and the Sunnah of His Messenger صلى الله عليه وسلم and if it agrees to them,then accept it and that which goes against them, then reject it and throw my saying against the wall".[6]

These are the sayings of these prominent Imams, may Allah enter them into the Home of Peace. Unfortunately, the later blind followers and authors who wrote the books, whom the people think to be scholars and infallible Mujtahids, have made it obligatory for the people to blindly follow one of the four Imams and their well known Madh-habs. After declaring this to be obligatory, they forbade taking or acting upon anyone else's saying, it is as if they have made him (ie the Imam) Prophet to be obeyed. It would have been better had they acted upon the sayings of the Imams. However, most of them know nothing of the Imam whom they claim to follow,except his name. Further,some of the latter followers invented questions, created new Madh-habs and ascribed them to the original Imams. So those who came after them think that it is the saying of the Imam or his students and in reality it goes against what the Imam said and approved;he is free from what they ascribe to him, such as the saying of many of the later Hanafis that it is forbidden to point the forefinger in the Tashahhud in prayer [6] or that what is meant by Allah's Hand is His power,or that He is present by His Dhat (self) in every place and not above the 'Arsh because of this and its like the unity of the Muslims has been destroyed their community has seperated, the splits increased and the horizons filled with hypocrisy and disunity! Each of them declaring those who differ from them in the slightest matter to be upon misguidance, to the extent that some of them declare the others to be disbelievers and some striking the necks of the others to be disbelievers and some striking the necks of the others and have become fitting for what the truthful and trustworthy Messenger صلى الله عليه وسلم, the most nobl of us , Muhammad صلى الله عليه وسلم said,

"My Ummah will split into seventy-three sects, all of them in the fire except one" It was said, 'Who are they O Messenger of Allah صلى الله عليه وسلم? He said, "That which I and my Companions are upon" [7]  

FOOT NOTES

[1] Suratun-Nisa" (4):65

[2] The following of Madh-habs has not only led the blind followers to prefer the sayings and opinions of men to the clear texts of the Qur-an and Sunnah,it has further taken them even to forget the authentic sayings of their own Imams (ra)-preferring the sayings of the later followers,thinkinbg that they are the Madh-habs of the scholars, without discrimination or research and that is due only to the severity of their blind following. It is known that the scholars wrote down their positions in books and left what they regarded to be correct according to their own Ijtihad. Imam Malik (ra) -left his position in al-Muwatta and Imam ash-Shafiee left his position in al-Umm. If we wish to know the madhab of any of those scholars we have to refer back to his book.It is not fitting as being the saying of Imam Malik, Imam Ash-Shafa'i and Imam Abu Hanifah (ra) -which they never said or did. For example, the Malikis leave their arms at their side, during the Salah and read Qunut in fajr,whereas we find Malik-(ra) quotes in al-Muwatta: "Chapter: placing the two hands, one upon the other in Prayer."He reported narrations therein, from them: That Abdul Kareem ibn Abil Makhaariq al-basaree said, "From the sayings of prophethood is: If you feel shame, then do as you wish; placing the hands one upon the other in prayer; being early in breaking the fast; and delaying taking the predawn meal (Suhur)"

But the later Malikees use as evidence that Maalik used to pray with his hands hanging at his side, this is ignorance with regard to the Madh-hab which they follow. Since Jafar ibn Sulayman, the governor of al-Madinah lashed the Imam in the year 146H and streched out his arms until his hands became dislocated and so he was not able to place his hands one over the other in Prayer.(See al-Intiqaa, p.44). He wrote al-Muwatta two years after this happened. Imam Malik (ra) also reports in the chapter of the Qunut in Fajr prayer (1/159) that, "Ibn Umar رضي الله عنه did not read the Qunut in any of his prayers".

As for Imam ash-Shafa'i (ra) then it is ignorantly attributed to him that he holds the Salahupon the Prophet صلى الله عليه وسلم to be a sunnah whereas he says in al-Umm (1/117) that it is obligatory: "Allah, the Most high, made obligatory the Salah (Salah 'Alan Nabi) upon His Messenger صلى الله عليه وسلم saying:

"Allah and the angels send Salah (Salah 'Alan Nabi) upon the Prophet (saw): O you who believe send Salah (Salah 'Alan Nabi) upon him and greet him with respect.
Suratul-Ahzab (33:56)

There is no place which has more right for that be obligatory therein than within the Prayer. We find proof from Allah's Messenger صلى الله عليه وسلم of what I have said, that Salah upon His Messenger صلى الله عليه وسلم is obligatory in prayer, Allah, the Most High, knows best.

As for the books of later Hanafis, such as al-Khulash of al-Kaidani,they quote that amongst those things which are prohibited in prayer is making a sign with your forefinger, like Ahlul-Hadith. In the book of Prayer of al-Masudie, he states that pointing with the forefinger was a Sunnah with the older generations, then was practiced by the Shi'ah and Raffidis and so the later scholars of Ahlus-Sunnah left it and so became abrogated. Whereas we find in fath-ul Qadir of ibn ul-Hammam and he is one of the greatest of them, that the pointing is Sunnah and that he who says other than that then he has gone against what is related, rather Muhammad ibn al-Hasan ash- Shaybani, the student of Abu Hanifah reported in his Muwatta that it is Sunnah. Is there not in these examples a clear proof that blind following of Madh-hab is a calamity that has taken the Muslims away from the following the way of the beset of generations?!

[3] This excellent saying, overflowing with great wisdom, was said by the learned man of this Ummah, 'Abdullah ibn 'Abbas رضي الله عنه as quoted by Taqiyyuddin as-Subki in his Fatawa (1/148) being amazed by its beauty. It was taken from Ibn 'Abbas رضي الله عنه by Mujahid, as occurs in Jami Bayan ul-‘Ilm wa Fadlihi (1/91) and al-Ihkam fee Usul il-Ahkam (1/145). Malik took it from Mujahid and it is ascribed to Malik and became well known from him. It was taken from them by Imam Ahmad (ra) Abu Dawud says in Masa-il-ul-Imam Ahmad (p.276) "I heard Ahmad say: There is no one except that his opinion may be taken or left, except for the Prophet صلى الله عليه وسلم .

[4] From the sayings of Imam Abu Hanifah an-Nauman (ra) and it is established from him by a number of narrations. See al-Intiqa of Ibn 'Abdul-Barr (p.145) and Alam ul-Muwaqqin of Ibn ul-Qayyim (2/309).

[5] The two Imams Abu Hanifah and ash-Shafa'i (ra) stated that. See Rasm ul-Mufti from the collected Rasa'il of ibn 'Abidin (1/4) and Iqaz ul-Hamam of al-Fulani (p.62 and 107).
Imam ash-Shafa'i (ra)-said to Imam Ahmad (ra) "You know better about Hadith than us, so if an authentic Hadith comes to you, then inform me of it, that I may according to it,whether its source is the Hijaz or Kufa or Egypt" (See al-Intiqa of Ibn Abdul-Barr, p.75).

[6] This is a saying of ash-Shafa'i (ra). See al-Majmu of an-Nawawi (1/63) and Alam ul-Muwaqqin of Ibn ul-Qayyim al-Jawziyyah (2/361)

[7] You should know,O brother in Islam,may Allah grant you success by His obedience and guide you to the truth by his permission,that the truth about the matters which the author mentioned from the later Hanafis is as follows:

(i) As regards the pointing with the forefinger in Tashahhud:
The author mentioned that the later Hanafis reject pointing with the forefinger in more than one place in his treatise and that they go against the 'verfiers' within their own Madh-hab . (Amongst them) Imam at-Tahawi said in his book Sharh Maniyy ul-Athar" In it is a proof that it was at the end of prayer" and ash-Shayakh Abul Hasan as-Sindi says in his footnotes to the Sunan of an-Nasai" (2/236), "The Hadith about pointing has preceded and the majority of our scholars and others have accepted that,as for rejection of that by some of our scholars,than that deserves no attention".The Sunnah with regards to pointing, is to move the forefinger throughout the Tashahhud,in accordance with the Hadith of Wa"il ibn Hujr (ra) -which is reported by Ahmad (4/138), Abu Dawud (no.727), an-Nasai" (2/236), ad-Darimi (1/314-315),I bn ul-Jarud (no.208) and Ibn Khuzaymah (no.714) with Sahih
Isnad and there occurs in it,

"...then he closed his fingers and made a ring,then he raised his finger and I saw him moving it and making Du'a with it, then I came in a time and when it was cold and so I saw the people with cloaks upon them moving their hands beneath their clothes due to the cold".

As for the Hadith of 'Abdullah ibn az-Zubayr (ra)- where in is mentioned that the Prophet صلى الله عليه وسلم used to point with his finger when he made duaa and not move it. It is reported by Abu Dawud (no.989), its Isnad is not authentic since it contains Muhammad ibn 'Ajalah, about whom adh-Dhabi says, "of average memory," The Ahadith of the like of him are not acceptable if they contradict anyone who is more reliable than him and his narration becomes shadh and therefore Imam Muslim does not report from him except to endorse something. Even if this Hadith were established,then it is a denial and the Hadith of Wa"il ibn Hujr is affirming. That which affirms is taken over that which denies, since the one who affirms something has an increase in knowledge and what he knows is a proof against he who does not. This Sunnah is also from the sayings of Imam Malik (ra)-as occurs in the book ar-Risalah of 'Abdullah ibn Abi Zayd al-Qairwani al-Maliki (p.27) and the book al-Fiqh alal Madhahib il-Arbah (no.98). Imam Ahmad was asked, "Should a man point his finger in the Prayer?" So he said,"Yes strongly." See Masa"il ul-Imam Ahmad,the narration of Ibn Hani (1/80).

ii) Denying that Allah is above the heavens:
Perhaps the clearest proof that destroys the faslehood of those blind followers is that which occurs in al-Fiqh ul-Akbar (p.19 of the Egyptian printing) which is famous amongst the Hanafees and attributed to Abu Hanifah : That Abu Hanifah was asked about someone who says, 'I do not know if my Lord is in the heavens or the earth?' So he said, 'He has disbelieved since Allah ,the Most High says:

The Most Merciful ascended above the throne (Arsh) (Surah Ta-Ha) (20:5)

And His 'Arsh is above the heavens. "So I said,if he says, 'I say he is above the 'Arsh ,but I do not know if the 'Arsh is in the heavens or the earth? He said,"If he denies that He is above the sky,then he has disbelieved"

Imam at-Tahawi al-Hanafi,says in his Aqidah,"That Allah the Most High is above the 'Arsh and whatever is below it, encompassing everything and above it".

Like wise, Ibn Abil 'Izz al-Hanafi says in his Sharh al-Aqidatut-Tahawiyyah (p.323 of the Maktab al-Islami printing), commenting upon those later blind followers and the like, "No notice is to be taken of those who ascribe themselves to the Madh-hab if Abu Hanifah, since groups of Mutazilah and others ascribe themselves to him, who go against him in many of his beliefs."

This explanation and its like establish that Abu Hanifah and his early companions and the verifiers of the later scholars are with the (rest of the ) Salaf in believing that Allah is above His creation and that he is above the heavens. (This belief) is shown clearly by the authentic Ahadith such as the Hadith of the slave girl and it is stated in the clear Ayat such as His, the Glorious and Most High's saying:

"Do you feel secure that He is above the sky,will not cause you to be swalloed up by the earth when it shakes (as in the earh quake)? (Suratul Mulk) (67:16)

[7] Sahih: Reported by Abu Dawud, at-Tirmidhi, Ahmad, Ibn Majah and al-Hakim and others from Abu Hurayrah رضي الله عنه from the Prophet صلى الله عليه وسلم .

It is reported by Abu Dawud (2/503-504), ad-Darimi (2/241), Ahmad and al-Hakim (1/128), who declared it Sahih and adh-Dhahabi agreed from the Hadith of Mu'awiyah ibn Abi Sufyan رضي الله عنه in marfoo' form.

It is reported by Ibn Majah (2/1322) from Awf ibn Malik (ra) in Marfu form.

It is declared Sahih by our Shaykh in Silsilatul-Ahadith us-Sahihah (3/480) and declared
Sahih by a number of the scholars, such as ash-Shatibi in al-Istisam (2/189-190) and
Muhammad ibn al-Wazir in ar-Rawd-ul-Basim (2/115) and our Shaykh in Silsilatul-Ahadith us-Sahihah (no.203 and 204) and Ibn Kathir in his tafsir of the sublime Qur-an (1/390) that it was strong and al-Hafidh Ib Hajr declares it hasan in Takhrij ul-Kashhaf (p.63) saying, "And its Isnad is Hasan".

The narration which al-Masumi (ra) mentioned is reported by at-Tirmidhi (5/25) by way of Abd ur-Rahman ibn Ziyad al-Ifriqi, the judge of Africa,who is weak on account of his memory, as al-Hafidh says in at-Taqrib. However it has a supporting narration which brings it to the level of Hasan, which is reported by al-'Uqaili in ad-Du'afa and at-Tabarani in as-Saghir (no.150) by way of 'Abdullah ibn Sufyan al-Madani, from Yahya ibn Sa'id al-Ansari from Anas (ra) in marfoo form. Therefore al-Hafidh al-Iraqi indicates Hasan in al-Mughni an Hamlil-Asfar (3/199) and it is declared Hasan by Shaykh al-Albani (ha) in Sahih ul-Jami (5/80)