The tenth problem is that not being committed to one Mazhab is a very effective formula for the destruction of deen. This conclusion has been reached after a deep analysis and thorough examination of the new ‘Mazhab’ commonly known as Salafiyyat.
Salafiyyat is the latest trend in the world which has been given a deeni body and form though bereft of the spirit and soul of Deen. After a lengthy period of twelve hundred years (during which the Ummah remained committed to the four Mazhabs) this neo Mazhab made its appearance.
Most people ascribing themselves to this new Mazhab wish to lead a free and unhindered life. They do not want to be bound by any restrictions which come in the path of their worldly interests. However, at the same time their aim is to appear as Deeni committed people treading on the path of Deen, and they are greatly concerned that people do not alienate them from the rest of the Ummah nor label them as “transgressors in deen” on account of their laxity in Deen.
The purpose of Salafiyyat:
The purpose and aim of the founders of this Mazhab (as will be seen in the history of Salafiyyat below) were:
- To create internal fights and disunity in the Ummah especially amongst those who ascribe themselves to the four Imaams.
- To cause the minds of the Muslims to be stormed by suspicions and doubts in their Deen.
- To remove the confidence of the people in the A’immah and Aslaaf.
- To cause the masses to become liberal and lax in matters of Deen and to pick and choose the opinion of that Imaam which conforms to their personal reasoning.
In order to accomplish their mission, the plan of action they executed was:
- They used the differences between the four Mazaahib as a basis for creating confusion and doubts.
- They invited towards practising upon isolated opinions (Shaaz Aqwaal) which oppose the mainstream view of the Ummah.
- They allowed the masses to randomly choose from different Mazaahib and not to blindly follow one Mazhab.
- They promoted the concept of “rationalizing Deen to suit contemporary times”
- They encouraged the masses to refer directly to the Quraan and Hadeeth in finding Deeni solutions to modern day problems.
- They exhorted the masses to reinterpret the Qur’aan and Hadeeth to fit contemporary situations.
They earmarked certain Masaa’il from different Mazaahib together with highlighting the source of those Masaa’il from the relevant books of Hadeeth (e.g. Bukhaari and Muslim). Thereafter they impressed upon the Ummah that only these Masaa’il are correct and every other view is incorrect. In doing so, they deliberately ignored the other authentic narration which establish the practise adopted by the other Mazaahib in that mas’alah.
Furthermore, in situations where the four A’immah do not “apparently” practise upon certain Ahadeeth based on substantial proofs and reasons, they latched onto such Ahadeeth and accused the A’immah of abandoning the Ahadeeth of Rasulullah Sallallahu Alaihi Wa Sallam. Similarly, we notice that wherever differences in Masaa’il exist among the Imaams, they promoted independent research and study and allowed choosing whichever view one feels to be correct.
Some of the views that they have ascribed themselves to and very staunchly advocate are as follows:
- Raf’e Yadain (raising the hands when going into Ruku’ and getting up from Ruku’). This conforms to the Shafi’ee and Hanbali Mazhab. According to the Maaliki and Hanafi Mazhab, the hands are only raised at the beginning of the Salaah (Mugnil Muhtaaj 1/388 ; Mugni Libni Qudaamah 1/ 171 ; Haashiyatud-Dassuqi 1/ 396 ; Shaami 1/ 506)
- Aameen Bil Jahr (reciting the Aameem aloud). This conforms to the Shafi’ee and Hanbali Mazhab contrary to the Maaliki and Hanafi Mazhab. (Mugnil Muhtaaj 1/379 ; Mugni Libni Qudaamah 1/ 162 ; Haashiyatud-Dassuqi 1/ 398 ; Shaami 1/ 492)
- Jama’ Bainas-Salaatain (joining Salaahs during a journey). This conforms to the Maaliki, Hanbali and Shafi’ee Mazhab contrary to the Hanafi Mazhab. (Mugnil Muhtaaj 1/603 ; Mugni Libni Qudaamah 1/ 131 ; Haashiyatud-Dassuqi 1/ 584 ; Shaami 1/ 381)
- Placing the hands before the knees when going into Sajdah. This conforms to the Maaliki Mazhab contrary to the the Shafi’ee, Hanafi and Hanbali Mazhab. (Mugnil Muhtaaj 1/399 ; Mugni Libni Qudaamah 1/ 199 ; Haashiyatud-Dassuqi 1/ 401 ; Shaami 1/ 497)
- The postures of the woman’s Salaah is exactly the same as men’s Salaah which does not conform to any of the four Mazaahib. Hence, they have omitted many Ahadeeth in this regard. (Majmu’l Fatawa 3/343; Mugni Libni Qudaamah 1/ 258; Haashiyatud-Dassuqi; Shaami 1/ 504)
- Wadh’ul Yadain ‘Alas-Sadr (tying the hands during Salaah upon the chest) which does not conform to any of the four Mazaahib. (Majmu’l Fatawa 3/187; Mugni Libni Qudaamah 1/ 140; Haashiyatud-Dassuqi; Shaami 1/ 486)
- Masah upon ordinary socks which does not conform to any of the four Mazaahib. (58/59 المسح على الجوربين للشيخ زكريا ماكدا)
- Performing eight Raka’ats of Taraweeh which does not conform to any of the four Mazaahib. (خير المصابيح في عدد التراويح ص42)
- Three Talaaqs issued at once is regarded as one Talaaq which does not conform to any of the four Mazaahib. (الاعلام المرفوعة في حكم الطلقات المجموعة الشيخ المحدث حبيب الرحمن الأعظمي)
- They severed themselves from the Ahlus-Sunnah Wal-Jamaa’ah in regard to certain beliefs in Deen e.g. Istiwaa Alal-Arsh. (عقيدة أهل السنة و الجماعة للعثيمين ص11)
The essence of Salafiyyat
In essence, this Mazhab is an assortment of the four Mazaahib blended with personal opinions. Hence, wherever one is faced with differences among the A’immah, he is at liberty to hop from one Mazhab to another and choose what appeals to his reasoning. If anyone dare raise an objection against him, then he shields himself by quoting the Hadeeth of Rasullullah Sallallahu Alaihi wa Sallam out of context:
عن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم إذا حكم الحاكم فاجتهد فأصاب فله أجران وإذا حكم فأخطأ فله أجر واحد
(باب ما جاء في القاضي يصيب ويخطئ 247 سنن الترمذى)
Hazrat Abu Hurairah (Radiyallahu Anhu) reports that Rasulullah (Sallallahu Alayhi Wasallam) said, ‘If a mujtahid employs ijtihaad when issuing a verdict and he reaches the correct conclusion, he will receive a double reward. And if he employs ijtihaad and errs, he will receive one reward from Allah Ta’ala.
However in doing so, they have ignored many other Ahadeeth which prohibit individuals from tampering and interfering with the Shariah. This is the clear message given in the following Hadeeth:
مشكاة المصابيح : ص 54 : و عن جابر قال خرجنا في سفر فأصاب رجلا منا حجر فشجه في رأسه فاحتلم فسأل أصحابه هل تجدون لي رخصة في التيمم قالوا ما نجد لك رخصة و أنت تقدر على الماء فاغتسل فمات فلما قدمنا على النبي صلى الله عليه وسلم أُخبر بذلك قال قتلوه قتلهم الله ألا سألوا إذا لم يعلموا فإنما شفاء العي السوال إنما كان يكفيه أن يتيمم و يعصب على جرحه خرقة ثم يمسح عليها و يغسل سائر جسده . رواه أبو داود
Jaabir (Radiyallahu Anhu) reports that they were once on a journey when a person amongst them was struck by a rock and suffered severe head injuries. He then experienced a wet-dream (thus requiring ghusl). So he asked some of his companions if there was any concession for performing tayammum. They replied: “There is no concession for you since water is available.” Thus, this Sahaabi took a bath and passed away (as a result of making ghusl). When they returned and Nabi (Sallallahu Alayhi Wasallam) was informed of this, he said: “They killed him, may Allah kill them. Why couldn’t they enquire from those who were knowledgeable when they did not know? The cure of an ailing person (an ignorant person) is to ask. It was sufficient for him to only perform tayammum and bandage his wound. He could have then rubbed his moist hand over it and wash the rest of his body.”
The result of Salafiyyat is that a fifth Mazhab has been created in the world. The only difference between this fifth Mazhab and the four Mazaahib is that each individual will be the Imaam of his own Mazhab which will be designed and tailored to conform to his reasoning. Hence, those who tread along the path of Salafiyyat will only remain Muslims by name, but bereft of the Sunnah of Rasulullah Sallallahu Alaihi Wa Sallam. As far as their lifestyle and outlook is concerned, they will subject themselves to western cultures and traditions, thus, leading a carefree life governed by their whims and fancies.
وعن علي قال : قال رسول الله صلى الله عليه وسلم : ” يوشك أن يأتي على الناس زمان لا يبقى من الإسلام إلا اسمه ولا يبقى من القرآن إلا رسمه مساجدهم عامرة وهي خراب من الهدى علماؤهم شر من تحت أديم السماء من عندهم تخرج الفتنة وفيهم تعود – مشكاة ص 38
It is reported from Hadhrat Ali (Radiyallahu Anhu) that Rasulullah (Sallallahu Alayhi Wasallam) said: Soon a time will down upon the people that Islaam will only remain in name and nothing will remain from the Qur’an except the wording. The Masaajid will be full of people but void of people of guidance. The Ulama’ (of that time) will be the worst people on the face of the earth. They will be the cause of mischief and corruption spreading in the earth and the corruption will return to them.
عن أبي ثعلبة في حديث طويل قال: …. قال رسول الله صلى الله عليه وسلم إذا رأيت شحا مطاعا وهوى متبعا ودنيا مؤثرة وإعجاب كل ذي رأي برأيه
Abu Tha’labah Radhiyallahu Anhu reports that Rasullullah Sallallahu Alahi Wa Sallam said: ( A time will dawn upon my Ummah before Qiyaamat where)You will witness people fulfilling their greed, following their base desires, giving preference to dunya over deen and being satisfied with their own reasoning and understanding. (Mishkaat Pg. 437)
Nabi Sallallahu Alaihi Wa Sallam has forewarned us of such a time which we are presently witnessing. The preservation of the true spirit and teaching of Deen has become secondary and people have attempted to scuttle the smooth sailing ship of Islaam by creating an environment of self opinion and deviation from the firmly established path of the pious predecessors.
Twenty five years of experience
Moulana Bitaalwi (an Aalim who did not subscribe to the following of any of the four Mazaahib eventually realised the damage and harm caused by biasedly speaking against the four Imaams) says:
“Many of the masses transgressed the boundaries of justice and finally the boundary of Islaam itself.”
He further writes in Ishaa’atus-Sunnah:
“After twenty five years of experience I have come to the conclusion that those who leave out the following of an Imaam or Mujtahid eventually leave the fold of Islaam.” (Nuzhatul-Khawaatir 8/ 452)