The eighth problem is that the one who does not subscribe to any of the four mazhabs and instead refers directly to the Qur’an and Hadith will after a period of time inevitably fall into confusion and doubt. The reason for this is that the one who is unqualified in Deen will at times come across situations where the purport of the Ahaadith seem to contradict each other.
Consider the Hadith of Rasulullah (Sallallahu Alayhi Wasallam) reported in Bukhari which explains that Rasulullah (Sallallahu Alayhi Wasallam) raised his hands when going into ruku’ as well as when coming up from ruku’.
كان يرفع يديه حذو منكبيه إذا افتتح الصلاة وإذا كبر للركوع وإذا رفع رأسه من الركوع
Nabi (Sallallahu Alayhi Wasallam) would raise his hands up to his shoulders when commencing Salaah, when saying the takbeer for ruku’ and when rising from ruku’. (Bukhari 1/102)
Opposed to this is the report of Nasaai Shareef which states that Nabi (Sallallahu Alayhi Wasallam) only raised his hands at the time of takbeer-e-tahreemah (i.e. at the commencement of the Salaah) and he did not raise his hands at any other time during the Salaah.
فلم يرفع يديه إلا مرة واحدة
He only raised his hands once. (Nasaai 1/126)
Similarly the Hadith of Tirmizi and Abu Dawood Shareef proves that Nabi (Sallallahu Alayhi Wasallam) also raised his hands after rising up from sajdah.
وإذا رفع رأسه من السجود أيضا رفع يديه حتى فرغ من صلاته
He raised his hands when getting up from sajdah. (Abu Dawood 1/105 – Tirmizi 1/67)
One will be surprised to find that all these Ahaadith are authentic.
Another example is those narrations which explain that Aameen should be said softly after Surah Faatiha:
كان رسول الله صلى الله عليه وسلم إذا قرأ ولا الضالين قال آمين وخفض بها صوته
Rasulullallah (Sallallahu Alayhi Wasallam) would say Aameen after reading ولا الضالين and he would lower his voice. (Tirmizi 1/58)
Other Ahaadeeth explain that the Aameen be said aloud.
كان رسول الله صلى الله عليه وسلم إذا قرأ ولا الضالين قال آمين ورفع بها صوته
Rasulullallah (Sallallahu Alayhi Wasallam) would say Aameen and he would raise his voice. (Abu Dawood 1/135)
Simirlaly, some Ahaadith explain that it is necessary under all circumstances to recite Surah Faatiha in Salaah. Otherwise, the Salaah will be invalid.
لا صلاة لمن لم يقرأ بفاتحة الكتاب
There is no Salaah for he who does not recite Surah Faatiha. (Tirmizi 1/70)
However, other Ahaadith explain that it is necessary for the one behind the Imaam to remain silent. He is not allowed to recite anything in an audible and inaudible Salaah.
إذا قرأ فأنصتوا
When the Imaam recites then remain silent. (Muslim 1/74)
من كان له إمام فقراءة الإمام له قراءة
Who has an Imaam, the recitation of his Imaam will be sufficient for him. (Hence there is no need for him to recite anything behind the Imaam.) (Ibne Majah 61 – Daaraqutni 1/323)
قال محمد : أخبرنا إسرائيل حدثني موسى بن أبي عائشة عن عبد الله بن شداد بن الهاد قال : أم رسول الله صلى الله عليه و سلم في العصر قال : فقرأ رجل خلفه فغمزه الذي يليه فلما أن صلى قال : لم غمزتني ؟ قال : كان رسول الله صلى الله عليه و سلم قدامك فكرهت أن تقرأ خلفه فسمعه النبي صلى الله عليه و سلم قال: من كان له إمام فإن قراءته له قراءة
Abdullah bin Shaddaad reports that Nabi (Sallallahu Alayhi Wasallam) lead the Asr Salaah. During the Salaah someone recited some Qiraat whilst following. Hence, a musallee besides him nudged him. After the Salaah, he asked the person, “Why did you nudge me?” He replied, “Nabi (Sallallahu Alayhi Wasallam) was standing in front of you and dislikes that you recite any qiraat whilst following him.” Nabi (Sallallahu Alayhi Wasallam) heard this and said: “Whoever follows an Imaam, his qiraat will suffice for him.” (Muwatta Imaam Muhammed Pg. 101)
It is also noteworthy that all these above mentioned Ahaadith have been authentically reported by the Muhadditheen. Hence, on what basis will one who is not a mujtahid give preference to one Hadith over the other, more so when it cannot be chronologically proven in many cases which of the laws are the former and which are the latter? What will be the basis of the judgement of such a person who is not acquainted with the various sciences of Shari’ah, viz. Qur’aan, Hadith, Fiqh, the practices of the Sahaabah, ijmaa’, etc., and he also does not have a set of rules governing his authenticating or disauthenticating the Ahaadith, nor does he understand the factors which credit or discredit the narrator or the reasons for preferring one to the other? It is obvious that he will eventually choose one narration either on the basis of personal interests or what his heart is inclined towards or what he sees people doing in a certain Arab country. This is definitely no grounds in Shari’ah for giving preference.