All Praise is due to Allaah (Azza wa Jall) who sent his Messenger (sallallaahu alaihi wasallam) with guidance and the true religion so that it may become manifest over all other religions. May the Salaat and Salaam of Allaah be upon the last and noblest of All the Prophets, Muhammad (sallallaahu alaihi wasallam), on the family of the Prophet (sallallaahu alaihi wasallam) and upon the noble companions (ra) and on all those who follow the path of righteousness until the last day.
It is the habit of the people of today that they label as anyone who calls to Tawheed and warns against all forms of shirk a Wahabbi. So since this has become prominent amongst some of the Muslims, who call themselves Sunnis then we should refer back to the Qur’aan and the Sunnah upon the understanding of the first three generations in order to ascertain what is the truth.
(1) Firstly Al-Wahabb is one of the beautiful names of Allaah (Azza Wa Jall) meaning the all-giver and so how can anyone twist this beautiful name, Aoudhoubillah.
(2) The usage of ‘Wahabbi’ comes from a scholar who lived some time ago by the name of Muhammad Bin Abdul-Wahaab, who called to Tawheed and defended it and warned against Shirk and fought its people. So if these people were truthful they would use the term ‘Muhammadi’ since Abdul-Wahaab was the name of his father.
(3) Alllaah (Azza Wa Jall) has prohibited us from insulting using nicknames as He (Azza Wa Jall) says:
“And do not insult by nicknames” Al Hujuraat 49:11
(4) The people of the past accused Imaam Shafiee of being a Rafidee and he replied with:
If Rafd is loving the Family of Muhammad (sallallaahu alaihi wasallam)
Then the humans and Jinns witness that I am a Rafidee.So we refute with what a poet said:
If the follower of the Prophet (sallallaahu alaihi wasallam) is a Wahabbi
Then I affirm that I am a Wahabbi
By Shaykh Muhammad Sultaan al-Ma’soomee al-Khajnadee, edited by Shaykh Saleem al-Hilaalee and translated by Abu Talhah Daawood Burbank
Index:
1. The Reality of Eemaan and Islaam
2. Blind-Following of a Madhhab, neither Obligatory nor Recommended
3. The Basis of the Deen of Islaam is Action according to the Book and the Sunnah
4. Blind-following of a Particular Person Made Binding by Later Followers
5. Will it be Asked in the Grave about which Madhhab one Followed?
6. The saying that it is Obligatory to Follow a Particular Madhhabs, is Based upon Matters of Politics
7. Ad-Dehlawee’s Verification that Madhhabs are an Innovation
8. He who Blindly Follows Anyone Apart from Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam) is Astray and Ignorant
9. Ibnul-Hammaam’s Verification that Sticking to a Particular Madhhab is not Obligatory
10. The Imaam who is Followed and Obeyed is the Prophet (sal-Allaahu ‘alayhe wa sallam)
11. Following of the Madhhabs has Resulted in Disunity and Disagreements
12. The Madhhab of Imaam Abu Haneefah is Acting upon the Book and the Sunnah
13. The Mujtahid may be Correct or Incorrect but the Prophet (sal-Allaahu ‘alayhe wa sallam) is Infallible
14. The Truth is not Confined within the Opinion of Anyone except Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam)
15. A Very Important Note
16. The Ummah will only be Corrected by that which Corrected its Beginning
17. The Statement of Fakhr ud-Deen ar-Raazee
18. The Greatest Imaam is Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam)
19. Allaah has Ordered us to Proceed upon the Straight Path
20. Truth Accepted only From the People of Their Own Madhhab
21. The Prophet (sal-Allaahu ‘alayhe wa sallam) did not Make it a Duty to Follow a Single Madhhab
Question: Is it permissible for one who sticks to a particular madhhab in matters of worship, to turn away from it and stick to another madhhab whenever he wants? Or is it binding upon a Muslim to stick to just one madhhab until he dies? And is there a difference in how the Prayer should be performed between the four madhhabs or not? And what has been related from the Prophet sallallaahu alayhi wa sallam concerning how the Prayer should be prayed?
Answer:
The issue of sticking to a madhhab has in it some detail. If a person has the ability to know the ruling from its proof, and to deduce the ruling from its proof, then it is not permitted for him to cling to a madhhab. rather, it is upon him to take the ruling from the evidence - if he has the ability to do so. However, this is rare amongst the people, since this is a quality of the mujtahideen from the people of knowledge; those that have reaced the levels of ijtihaad. As for one who is not like that, then he cannot take the rulings directly from the evidences. And this is the predominant case amongst the people, especially in these latter times. So [in such a case] there is no harm in adopting one of the four madhhabs and making taqleed of one of them. However, he should not make blind taqleed such that he takes all that is in the madhhab; whether it is correct or incorrect. Rather, it is upon him to take from the madhhab that which - in his view - does not clearly oppose the evidence. As for those views in the madhhab which clearly oppose the evidence, then it is not permissible for the Muslim to take it. Rather it is upon him to adopt what is established by the proof, even if it is in another madhhab. So his leaving the madhhab for another madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory; since following the evidence is an madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory; since following the evidence is an obligation.
As for adopting one madhhab sometimes and another at other times, then this moving is from the angle of following ones desires and seeking concessions, and this is not permissible. Meaning, that whatever accords with ones whims and desires, from the sayings of the people of knowledge, is taken - even if it opposes the proof; and whatever opposes ones whims and desires is left - even if it has a proof. This is the following of whims and desires, and we seek refuge in Allaah [from that]. Thus, moving from one madhhab to another, due to following ones desires, or due to ease or seeking concession; then this is not permissible. As for moving from one madhhab to another due to following an evidence, or to flee from a saying that does not have a proof, or from an erroneous view - then this is a matter that is encouraged and sought from a Muslim. And Allaah knows best.
As for the issue concerning the differences between the four madhhabs in the Prayer, then the four madhhabs - and all praise is for Allaah - are in Prayer, then the four madhhabs - and all praise is for Allaah - are in agreement about most of the rulings concerning the Prayer, in general. Their differences are in some of the details of the Prayer. From [such differences] are, for example, that [one of them] may consider something to be prescribed, whilst another may not consider it to be prescribed; one may consider something to be obligatory, whilst another may consider it to be recommended; and so on. So the differences are in the details of the Prayer. But as for the rulings of the Prayer in general, then there is no difference - and all praise is for Allaah
Shaykh Saalih al-Fawzaan. Muntaqaa min Fataawaa (5/365-366).
Shaykhul-Islaam Ibn Taymiyyah (d.728H) said,
“However, from the mercy of Allaah to His servants is that from the imaams who were with them in the Ummah, there were those who had a truthful tongue, like the four imaams and other than them.
They rejected the people of kalaam and their statements concerning the Qur’aan, eemaan, and the Attributes of the Lord. And they were in agreement about what the Salaf were upon; that Allaah will be seen in the Hereafter, and that the Qur’aan is the word of Allaah - it is not created, and that faith is undoubtedly an affirmation of the heart and the tongue.” (Kitaabul-Eemaan (p. 350-351) with the commentary of Muhammad al-Harraas)
And he (Shaykhul-Islaam Ibn Taymiyyah) said,
“Verily all of the famous four imaams affirmed the Attributes of Allaah the Exalted, and they said that the Qur`aan was the Word of Allaah, it was not created, and they said that Allaah will be seen in the Hereafter.
This is the way of the Companions and those who followed them in goodness, from the Ahlu l-Bayt (family of the Prophet) and other than them; and this is the way of the imaams who came afterwards like Maalik Ibn Anas (d.179H), ath-Thawree (d.161H), and Layth Ibn Sa’d (d.175H) and al-Awzaa’ee (d.157H), and Abee Haneefah, and ash-Shaafi’ee, and Ahmad.”
Minhaaj us-Sunnah (2/106) of Ibn Taymiyyah.
Aboo Haneefah said to Aboo Yoosuf, “Beware of speaking to the common-folk about the foundations of the Religion by way of kalaam, since they blindly follow you, so they will become pre-occupied with that.”
Manaaqib Abee Haneefah (p. 373) of al-Makkee.
