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The Differences Of The Imams
By Shaykh al-Hadith Muhammad Zakariyya Kandhlawi Translated by Mawlana Muhammad Kadwa
If the Imams of the four schools [madhahib] established all of their rulings from the Qur'an and the Sunna, why have they differed on so many points? How can two authentic narrations from the Messenger of Allah appear to contradict one another? When is it acceptable for Muslims to differ over religious matters? What did the Messenger mean when he said, "The differences of my Umma are a source of mercy?" Using examples from the Messenger of Allah , his Companions, and their Followers, The Differences of the Imams answers these puzzling questions in a thorough and concise manner. In a clear and lucid style, the author illustrates the various ways in which different narrations seem to contradict one another and how the Companions and the Imams of jurisprudence have reconciled these apparent differences. This work is an excellent resource for anyone seeking to better understand some of the deeper issues of hadith and jurisprudence: how these two disciplines come together to form the basis of Islamic law [Shari'a], why it is necessary to follow a school of Islamic law, and what the basic principles of hadith scholarship are.
- GenresIslam
122 pages, Paperback
First published February 1, 1928
11 people are currently reading
184 people want to read
About the author
Muhammad Zakariya Kandhlawi
46 books67 followersMuḥammad Zakarīyā ibn Muḥammad Yaḥyá Ṣiddīqī Kāndhlawī Sahāranpūrī Muhājir Madanī (Urdu: محمد زکریا بن محمد يحيى صدیقی کاندھلوی سہارنپوری مہاجر مدنی Arabic: محمد زکریا بن محمد يحيى الصديقي الكاندهلوي السهارنفوري المدني, Muḥammad Zakarīyā ibn Muḥammad Yaḥyá aṣ-Ṣiddīqī al-Kāndahlawī as-Sahāranfūrī al-Madanī; 2 February 1898 – 24 May 1982) was a Sunni Hanafi Islamic scholar of the Deobandi school of Islamic thought in India, particularly known as a scholar of hadith and an influential ideologue of Tablighi Jamaat,[2][1] the missionary and reform movement founded by his uncle, Maulana Muhammad Ilyas. The writings of Zakariya constitute much of the group's basic reading material in the form of Faza'il-i A`mal. Originally composed in Urdu but translated into several languages, Faza'il-i A`mal contains several of his treatises on the virtues of different subjects, including Faza'il-i Qur'an (Virtues of the Qur'an), Faza'il-i Ramazan (Virtues of Ramadan), and Faza'il-i Namaz (Virtues of Salah). Also notable among his works, which number over one hundred, are Awjaz al-Masalik, an Arabic commentary in six volumes on Imam Malik's Muwatta, and Khasa'il-i Nabawi, an Urdu translation and commentary on Imam at-Tirmidhi's Shama'il.
Zakariya was born at Kandhla in 1898, the son of Maulana Muhammad Yahya. He spent ten years in Gangoh, where he attended his father's madrasah. In 1910, he moved to Saharanpur to study at Mazahir Uloom Saharanpur, a madrasah closely affiliated with Darul Uloom Deoband, the birthplace of the Deobandi Islamic revivalist movement in India. He learned hadith from his father and from Maulana Khalil Ahmad Saharanpuri. After graduating in 1915, he secured a position as a teacher at the school.
Zakariya was also a prominent Sufi shaykh of the Sabiri-Imdadi branch of the Chishti order. He was a khalifah (spiritual successor) of Maulana Saharanpuri, who initiated him in the Sufi path in 1915 and gave him permission to intitiate others in the four major tariqas (Chishtiyah, Naqshbandiyah, Suhrawardiyah, and Qadiriyah) in 1925.
He taught at Mazahir Uloom Saharanpur from 1916 to 1969, becoming well known by the title "Shaykh al-Hadith", a title given to him by his shaykh, Maulana Saharanpuri, for his extensive knowledge in the field of hadith. After he stopped teaching due to developing cataracts, he focused on the spiritual training of his numerous disciples. In 1973, he permanently migrated to Medina, Saudi Arabia, where he died in 1982.
From his thousands of international students and disciples, include his beloved student and disciple and khalifah (spiritual successor): The esteemed Shaykh al-Hadith Maulana Yusuf Motala who is a teacher of Hadith to many Ulama and a spiritual guide to thousands worldwide.
Zakariya was born at Kandhla in 1898, the son of Maulana Muhammad Yahya. He spent ten years in Gangoh, where he attended his father's madrasah. In 1910, he moved to Saharanpur to study at Mazahir Uloom Saharanpur, a madrasah closely affiliated with Darul Uloom Deoband, the birthplace of the Deobandi Islamic revivalist movement in India. He learned hadith from his father and from Maulana Khalil Ahmad Saharanpuri. After graduating in 1915, he secured a position as a teacher at the school.
Zakariya was also a prominent Sufi shaykh of the Sabiri-Imdadi branch of the Chishti order. He was a khalifah (spiritual successor) of Maulana Saharanpuri, who initiated him in the Sufi path in 1915 and gave him permission to intitiate others in the four major tariqas (Chishtiyah, Naqshbandiyah, Suhrawardiyah, and Qadiriyah) in 1925.
He taught at Mazahir Uloom Saharanpur from 1916 to 1969, becoming well known by the title "Shaykh al-Hadith", a title given to him by his shaykh, Maulana Saharanpuri, for his extensive knowledge in the field of hadith. After he stopped teaching due to developing cataracts, he focused on the spiritual training of his numerous disciples. In 1973, he permanently migrated to Medina, Saudi Arabia, where he died in 1982.
From his thousands of international students and disciples, include his beloved student and disciple and khalifah (spiritual successor): The esteemed Shaykh al-Hadith Maulana Yusuf Motala who is a teacher of Hadith to many Ulama and a spiritual guide to thousands worldwide.
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Displaying 1 - 20 of 20 reviews
September 10, 2012
"Chill out young one, there is more to this fiqh stuff than the 6 collections" would be a nice sub-title
February 11, 2017
Maulana Muhammad Zakariyya menjelaskan sebab-musabab berlakunya khilaf yang boleh dilihat kepada tiga zaman awalnya, iaitu zaman Rasulullah SAW sendiri, zaman sahabat RA dan tabi'ien serta zaman imam mujtahid dan penyusunan ilmu hadith dan fiqh sebagai disiplin yang mempunyai usul tertentu.
Secara keseluruhannya, perbezaan pendapat yang berlaku bukanlah sesuatu yang dikeji atau menandakan keburukan, sebaliknya sebagai satu rahmah kepada umat Nabi Muhammad SAW meskipun ia dilihat dengan pandangan aneh atau buruk oleh sebahagian modenis atau revivalis pada masa kini yang menyangka mereka lebih pintar dan berilmu.
Secara keseluruhannya, perbezaan pendapat yang berlaku bukanlah sesuatu yang dikeji atau menandakan keburukan, sebaliknya sebagai satu rahmah kepada umat Nabi Muhammad SAW meskipun ia dilihat dengan pandangan aneh atau buruk oleh sebahagian modenis atau revivalis pada masa kini yang menyangka mereka lebih pintar dan berilmu.
May 9, 2010
This was an extremely beneficial book. Shaykh Muhammad Zakariyya really goes out of his way to explain the principles of hadith scholarship. It is definitely a must read for anyone who is interested hadith and fiqh studies. May Allah reward Shaykh Muhammad Zakariyya for his efforts. Ameen.
July 10, 2011
Wish it went into more depth, but that is explained by the author. Even more important a read today than when it was written, if read and understood by everyone in the ummah, it would remove much fitna.
January 22, 2017
"It is quite bewildering to note that to determine the purity of gold, one avails himself of the services of a bullion dealer, but to practice upon the hadiths, he considers the services of an analyst as dispensable. The one who does this is quite proud of his own knowledge in spite of his ignorance. We beseech the assistance of Allah Most High alone." - page 58
This book is essentially an explanation of the differences and why they occur. Aimed towards the average reader, it does not go in to detailed analysis on issues, but sheds enough light on the topics to calm one’s curiosity. A short and concise read, easy to understand and organised thoughtfully.
About Shaykh Zakariyya Kandhlawi (1898-1982)sh-z-k
His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Ismail. He is considered, by many, one of India’s most skilled scholars of hadith during his time. Coming from a family of many notable scholars, the book mentions his lineage continues all the way back to Abu Bakr (p123) the great companion of Muhammad peace be upon him. He studied under his father (Shaykh Muhammad Yahya) and his uncle (Shaykh Muhammad Ilyas – founder of the Tablighi movement (p124). He later studied under Shaykh Khalil Ahmad, a hadith expert, from whom he received authorization in hadith. He then took a teaching post at Madrasa Mazahir Ulum in his late twenties and remained teaching at the place for several years. Shaykh Zakariyya married twice in his life. His second marriage was due to his first wife passing away. He was blessed with five daughters and three sons from his first wife and two daughters and one son from his second wife. He had always wished to die in the blessed city of Madinah, Allah Most High answered his wish and he was buried in Jannat al-Baqi in 1982. His written works amount to a great number, most of which are mentioned within the book itself. May Allah Most High be pleased with his efforts.
History of ‘The Differences of the Imams’
The Differences of the Imams is a translation of an Urdu book called Ikhtilaf al-A’imma written by Shaykh Zakariyya Kandhlawi. He had started to pen the works of Ikhtilaf al-A’imma as articles on the request of a monthly magazine Al-Mazahir launched by Madrasa Mazahir Ulum. Unfortunately, the magazine project Al-Mazahir was terminated, after approximately 14 months of publication, because of which, Shaykh Zakariyya could not continue his works on Ikhtilaf al-A’imma despite popular demand. The Shaykh mentions his regret for not being able to complete Ikhtilaf al-A’imma in more detail as he initially intended. His friends at the time suggested he publish all that he had penned so far on Ikhtilaf al-A’imma as a part one (book) on the subject. He saw no need for such efforts at the time as he intended to publish Ikhtilaf al-A’imma once he added some extra material to it. Unfortunately, the Shaykh was not able to achieve this due to sickness and age and he later gave permission to his friends to publish whatever he had written on the topic (of Ikhtilaf al-A’imma).
The book under review is White Thread Press’ edited and revised edition of Mawlana Muhammad Kadwa’s translation of Ikhtilaf al-A’imma: The Differences of the Imams.
The contents of the book
The layout of the book is simple and easy for the average reader to understand. The book is divided into 3 different parts as listed below.
Part One: The Era of the Messenger peace be upon him
Part Two: The Era of the Companions & Followers
Part Three: The Era of the Mujtahid Imams & Some Principles of Hadith & Jurisprudence
In each part, the author explains several reasons why differences have occurred regarding hadith narration and ijtihad within the three eras. He also provides practical examples for almost every reason he mentions which are quite easy for the average reader to grasp. Two examples are given below.
In part one, the era of the Messenger peace be upon him:
Under the heading ‘Reason 2 A special case is taken as a general command’ the author gives clarification on this with an example - a hadith which seems to be an apparent contradiction to the Hanafi text. In Hanafi fiqh (jurisprudence), tahiyyat al-masjid (the optional prayer for entering the masjid) is prohibited while the Friday khutbah (sermon) is in progress. Yet there is a narration which mentions: the Prophet peace be upon him was giving the Friday khutbah, a companion entered the masjid during the khutbah and Muhammad peace be upon him commanded him to pray tahiyyat al-masjid. (Muslim 2023) To the average reader this would seem as a contradiction to the Hanafi text. Why would the Hanafis contradict such a clear hadith? Shaykh Zakariyya shows that this hadith is a prime example of a special case taken as a general command. The companion mentioned in the hadith is in fact Sulayk al-Ghatafani, he was an extremely poor companion and he was asked to pray tahiyyat al-masjid so all the other companions present could witness his poverty and forced situation. The Shaykh goes on to mention that some narrations state that Muhammad peace be upon him paused his khutbah while Sulayk al-Ghatafani performed tahiyyat al-masjid. (p25)
In part two, the era of the companions & the followers:
The Shaykh mentions one of the ‘reasons for differences in narration during the era of the companions and followers was that many a time Allah’s Messenger peace be upon him would say something that would later become abrogated. However, some of the people who heard the initial injunction were probably not present to hear its abrogation and thus continued narrating what they heard (before the abrogation).’ Shaykh Zakariyya then proceeds to give an example of this, he explains, there are many narrations which permit masaha (wiping) over one’s turban (Bukhari 205 Muslim 633), but Imam Muhammad al-Shaybani proves that all these hadiths were later abrogated, thus prohibiting the masaha over one’s turban. (p55)
My thoughts on the book
The book is extremely well structured. Given the book is only about 100 pages, it covers a great number issues very effectively. It is clear the book is intended for the general masses and explains the complexities of its topic in a friendly manner.
It is evident within the book that the Shaykh regrets that he could not complete ‘The Differences of the Imams’ in greater detail. It is unfortunate that he could not do as he intended, nevertheless, whatever the book contains is immensely beneficial for today’s Muslims. One could argue, ‘The Differences of the Imams’ is even more relevant in our time than it was during the time of Shaykh Zakariyya.
From the contents of its pages I believe this book is relevant to three types of people in our time. The first type is the Muslim who is concerned or confused as to why there are so many apparent disagreements in the ummah in matters of fiqh. The second type is the Muslim who is curious on the matter of differences and needs a safe introduction to ease him into this field. The third type is the young Muslim who is eager to go the hadiths directly without proper training in the usuls (principles) of the field, this book will persuade such a Muslim that he must continue consulting experts in hadith until he is fully qualified to look at hadith directly.
It is important to remind those who want evidences from this book to "refute" others to cease such thoughts. This book is not for such purposes. To those who are genuinely curious regarding the differences of the Imams and want to gain the knowledge with good intentions, I recommend this read.
This book is essentially an explanation of the differences and why they occur. Aimed towards the average reader, it does not go in to detailed analysis on issues, but sheds enough light on the topics to calm one’s curiosity. A short and concise read, easy to understand and organised thoughtfully.
About Shaykh Zakariyya Kandhlawi (1898-1982)sh-z-k
His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Ismail. He is considered, by many, one of India’s most skilled scholars of hadith during his time. Coming from a family of many notable scholars, the book mentions his lineage continues all the way back to Abu Bakr (p123) the great companion of Muhammad peace be upon him. He studied under his father (Shaykh Muhammad Yahya) and his uncle (Shaykh Muhammad Ilyas – founder of the Tablighi movement (p124). He later studied under Shaykh Khalil Ahmad, a hadith expert, from whom he received authorization in hadith. He then took a teaching post at Madrasa Mazahir Ulum in his late twenties and remained teaching at the place for several years. Shaykh Zakariyya married twice in his life. His second marriage was due to his first wife passing away. He was blessed with five daughters and three sons from his first wife and two daughters and one son from his second wife. He had always wished to die in the blessed city of Madinah, Allah Most High answered his wish and he was buried in Jannat al-Baqi in 1982. His written works amount to a great number, most of which are mentioned within the book itself. May Allah Most High be pleased with his efforts.
History of ‘The Differences of the Imams’
The Differences of the Imams is a translation of an Urdu book called Ikhtilaf al-A’imma written by Shaykh Zakariyya Kandhlawi. He had started to pen the works of Ikhtilaf al-A’imma as articles on the request of a monthly magazine Al-Mazahir launched by Madrasa Mazahir Ulum. Unfortunately, the magazine project Al-Mazahir was terminated, after approximately 14 months of publication, because of which, Shaykh Zakariyya could not continue his works on Ikhtilaf al-A’imma despite popular demand. The Shaykh mentions his regret for not being able to complete Ikhtilaf al-A’imma in more detail as he initially intended. His friends at the time suggested he publish all that he had penned so far on Ikhtilaf al-A’imma as a part one (book) on the subject. He saw no need for such efforts at the time as he intended to publish Ikhtilaf al-A’imma once he added some extra material to it. Unfortunately, the Shaykh was not able to achieve this due to sickness and age and he later gave permission to his friends to publish whatever he had written on the topic (of Ikhtilaf al-A’imma).
The book under review is White Thread Press’ edited and revised edition of Mawlana Muhammad Kadwa’s translation of Ikhtilaf al-A’imma: The Differences of the Imams.
The contents of the book
The layout of the book is simple and easy for the average reader to understand. The book is divided into 3 different parts as listed below.
Part One: The Era of the Messenger peace be upon him
Part Two: The Era of the Companions & Followers
Part Three: The Era of the Mujtahid Imams & Some Principles of Hadith & Jurisprudence
In each part, the author explains several reasons why differences have occurred regarding hadith narration and ijtihad within the three eras. He also provides practical examples for almost every reason he mentions which are quite easy for the average reader to grasp. Two examples are given below.
In part one, the era of the Messenger peace be upon him:
Under the heading ‘Reason 2 A special case is taken as a general command’ the author gives clarification on this with an example - a hadith which seems to be an apparent contradiction to the Hanafi text. In Hanafi fiqh (jurisprudence), tahiyyat al-masjid (the optional prayer for entering the masjid) is prohibited while the Friday khutbah (sermon) is in progress. Yet there is a narration which mentions: the Prophet peace be upon him was giving the Friday khutbah, a companion entered the masjid during the khutbah and Muhammad peace be upon him commanded him to pray tahiyyat al-masjid. (Muslim 2023) To the average reader this would seem as a contradiction to the Hanafi text. Why would the Hanafis contradict such a clear hadith? Shaykh Zakariyya shows that this hadith is a prime example of a special case taken as a general command. The companion mentioned in the hadith is in fact Sulayk al-Ghatafani, he was an extremely poor companion and he was asked to pray tahiyyat al-masjid so all the other companions present could witness his poverty and forced situation. The Shaykh goes on to mention that some narrations state that Muhammad peace be upon him paused his khutbah while Sulayk al-Ghatafani performed tahiyyat al-masjid. (p25)
In part two, the era of the companions & the followers:
The Shaykh mentions one of the ‘reasons for differences in narration during the era of the companions and followers was that many a time Allah’s Messenger peace be upon him would say something that would later become abrogated. However, some of the people who heard the initial injunction were probably not present to hear its abrogation and thus continued narrating what they heard (before the abrogation).’ Shaykh Zakariyya then proceeds to give an example of this, he explains, there are many narrations which permit masaha (wiping) over one’s turban (Bukhari 205 Muslim 633), but Imam Muhammad al-Shaybani proves that all these hadiths were later abrogated, thus prohibiting the masaha over one’s turban. (p55)
My thoughts on the book
The book is extremely well structured. Given the book is only about 100 pages, it covers a great number issues very effectively. It is clear the book is intended for the general masses and explains the complexities of its topic in a friendly manner.
It is evident within the book that the Shaykh regrets that he could not complete ‘The Differences of the Imams’ in greater detail. It is unfortunate that he could not do as he intended, nevertheless, whatever the book contains is immensely beneficial for today’s Muslims. One could argue, ‘The Differences of the Imams’ is even more relevant in our time than it was during the time of Shaykh Zakariyya.
From the contents of its pages I believe this book is relevant to three types of people in our time. The first type is the Muslim who is concerned or confused as to why there are so many apparent disagreements in the ummah in matters of fiqh. The second type is the Muslim who is curious on the matter of differences and needs a safe introduction to ease him into this field. The third type is the young Muslim who is eager to go the hadiths directly without proper training in the usuls (principles) of the field, this book will persuade such a Muslim that he must continue consulting experts in hadith until he is fully qualified to look at hadith directly.
It is important to remind those who want evidences from this book to "refute" others to cease such thoughts. This book is not for such purposes. To those who are genuinely curious regarding the differences of the Imams and want to gain the knowledge with good intentions, I recommend this read.
August 12, 2022
A very interesting, concise and to-the-point book. For most readers this might be a stretch because it constantly refers to motifs, themes and terminology that one would only be acquainted with if they had more-than-elementary knowledge of Islam. It is also clear that the intended audience are the converted rather than the secular.
The largest denomination within Islam are the Sunnis, who comprise 90-92% of the religion. However, within Sunni Islam there are four main Madahib (schools of thought) - interestingly, all four Madahib recognise each other's validity i.e. there is comfort with ambiguity and difference within orthodox Islam.
Nonetheless, scholars and lay-people alike have enquired as to why there are differences between these schools of thought and also why several interpretations can be correct at the same time. This text answers both questions.
The largest denomination within Islam are the Sunnis, who comprise 90-92% of the religion. However, within Sunni Islam there are four main Madahib (schools of thought) - interestingly, all four Madahib recognise each other's validity i.e. there is comfort with ambiguity and difference within orthodox Islam.
Nonetheless, scholars and lay-people alike have enquired as to why there are differences between these schools of thought and also why several interpretations can be correct at the same time. This text answers both questions.
September 27, 2022
A very interesting, concise and to-the-point book. For most readers this might be a stretch because it constantly refers to motifs, themes and terminology that one would only be acquainted with if they had more-than-elementary knowledge of Islam. It is also clear that the intended audience are the converted rather than the secular.
The largest denomination within Islam are the Sunnis, who comprise 90-92% of the religion. However, within Sunni Islam there are four main Madahib (schools of thought) - interestingly, all four Madahib recognise each other's validity i.e. there is comfort with ambiguity and difference within orthodox Islam.
Nonetheless, scholars and lay-people alike have enquired as to why there are differences between these schools of thought and also why several interpretations can be correct at the same time. This text answers both questions.
The largest denomination within Islam are the Sunnis, who comprise 90-92% of the religion. However, within Sunni Islam there are four main Madahib (schools of thought) - interestingly, all four Madahib recognise each other's validity i.e. there is comfort with ambiguity and difference within orthodox Islam.
Nonetheless, scholars and lay-people alike have enquired as to why there are differences between these schools of thought and also why several interpretations can be correct at the same time. This text answers both questions.
April 1, 2024
The author explained his points for the differences in opinions in a very clear and succinct manner. I just wish he had gone into greater detail on the actual differences between each particular madhab. I feel he would have done an amazing job of it. He did provide a few examples of where the four imams differed but it would have been nice to see some more of this. However, it's a very easy read and anyone can pick it up and read to understand the basics of why different schools of thoughts exist.
It was also refreshing to have someone discuss this topic without insulting schools of thoughts that they don't necessarily follow themselves, avoiding an unfortunate fitnah we see around a lot now. Very respectfully done.
It was also refreshing to have someone discuss this topic without insulting schools of thoughts that they don't necessarily follow themselves, avoiding an unfortunate fitnah we see around a lot now. Very respectfully done.
April 10, 2020
Excellent book.. Love the writing style and it explains perfectly our need to follow a madhab
October 16, 2022
Great book for anyone confused about the four schools on Sunni thought.
January 8, 2016
This is a welcomed and much needed addition to the study of the Four Imāms and White Thread Press should be commended for their excellent job in revitalising this work of Muḥammad Zakariyyā Kāndhlawī (d. 1402/1982). It remains true to the original Urdu text obtained by the publishers from Dār al-ʿUlūm Deoband. They have not only brought this work to English speaking Muslims but they have added references to the work and edited it for clarity by adding headings and diacritical marks for more precise transliteration in the Arabic. I recommend reading this once you are familiar with the works, lives and to some extent the methodology of the Four Imāms. If you are not acquainted with the basics then its best to leave this work until you have some knowledge in those areas otherwise you will not benefit from this work to the same extent.
The book aims to explain why the four established schools of thought in Islam have differed on so many points in their rulings despite deriving verdicts using the same sources, the Qur’ān and the Sunna. Thus the question is asked, if they take their rulings from the same source then how can they have so many differences? This is where this work comes to life. Though I must stress it is not exhaustive in demonstrating a point, it leaves you with enough information for you to either build on the point with the foundation set or at least come away with a clearer understanding of why differences exist in the rulings of the Four Imāms. The book is divided in to three sections:
1) The era of the Messenger of Allāh (ṣallā Allāhu ʿalayhi wasallam)
2) The era of the Companions and Followers
3) The era of the Mujtahid Imāms and some principles of ḥadīth and jurisprudence
Every section seeks to demonstrate the causes during each specific era which would have contributed to the Imāms having a difference of opinion on their rulings. As an example, from the first era, there is the matter of the Messenger of Allāh (ṣallā Allāhu ʿalayhi wasallam) issuing a varying order for different people, case in point, Abū Hurayra said a Companion once asked permission to kiss his wife whilst he was fasting and it was declined whilst another Companion asked and he was granted permission. From this one can easily see that if a person was present at only one of these two scenarios then he would leave with only one view, that ether it is allowed or it is not, assuming he didn’t ask for clarification. Abū Hurayra however who was present at both scenarios saw that in the case of the rejection, it was a young Companion and in the case of the acceptance it was an old Companion i.e. it was a case of controlling your desires and the Prophet (ṣallā Allāhu ʿalayhi wasallam) knew the capability of both his Companions. Hence there is no contradiction as it may appear to the laymen and this also demonstrates why we follow the rulings given by the Imāms who are aware of both narrations and the underlying cause. There are many fascinating examples from each era; the only downside is that you are left thirsty for more. The author states many times in his book that it is outside the scope of his work to go deeper or he mentions that there are tons of such examples but he suffices with one when you want more. The book does lean towards the Ḥanafī School but this should be expected due to the author’s adoption of the Ḥanafī School. This is a short but outstanding work and I highly recommend it. If you enjoy it, then you may like Ibn Rushd’s, Bidāyat al-Mujtahīd which describes and elaborates the methodology of some of the greatest legal minds in Islam to show you how the law was derived and formulated with critical analysis of the opinions of the jurists and their methodologies.
The book aims to explain why the four established schools of thought in Islam have differed on so many points in their rulings despite deriving verdicts using the same sources, the Qur’ān and the Sunna. Thus the question is asked, if they take their rulings from the same source then how can they have so many differences? This is where this work comes to life. Though I must stress it is not exhaustive in demonstrating a point, it leaves you with enough information for you to either build on the point with the foundation set or at least come away with a clearer understanding of why differences exist in the rulings of the Four Imāms. The book is divided in to three sections:
1) The era of the Messenger of Allāh (ṣallā Allāhu ʿalayhi wasallam)
2) The era of the Companions and Followers
3) The era of the Mujtahid Imāms and some principles of ḥadīth and jurisprudence
Every section seeks to demonstrate the causes during each specific era which would have contributed to the Imāms having a difference of opinion on their rulings. As an example, from the first era, there is the matter of the Messenger of Allāh (ṣallā Allāhu ʿalayhi wasallam) issuing a varying order for different people, case in point, Abū Hurayra said a Companion once asked permission to kiss his wife whilst he was fasting and it was declined whilst another Companion asked and he was granted permission. From this one can easily see that if a person was present at only one of these two scenarios then he would leave with only one view, that ether it is allowed or it is not, assuming he didn’t ask for clarification. Abū Hurayra however who was present at both scenarios saw that in the case of the rejection, it was a young Companion and in the case of the acceptance it was an old Companion i.e. it was a case of controlling your desires and the Prophet (ṣallā Allāhu ʿalayhi wasallam) knew the capability of both his Companions. Hence there is no contradiction as it may appear to the laymen and this also demonstrates why we follow the rulings given by the Imāms who are aware of both narrations and the underlying cause. There are many fascinating examples from each era; the only downside is that you are left thirsty for more. The author states many times in his book that it is outside the scope of his work to go deeper or he mentions that there are tons of such examples but he suffices with one when you want more. The book does lean towards the Ḥanafī School but this should be expected due to the author’s adoption of the Ḥanafī School. This is a short but outstanding work and I highly recommend it. If you enjoy it, then you may like Ibn Rushd’s, Bidāyat al-Mujtahīd which describes and elaborates the methodology of some of the greatest legal minds in Islam to show you how the law was derived and formulated with critical analysis of the opinions of the jurists and their methodologies.
July 18, 2007
About the author (from the back): “Shaykh and honorable Imam; jurist and noble scholar of hadith; fragrant flower of India and Arabia; master of spiritual realities [haqiqa] and allusions [majaz]; our leader and our blessing (from Allah).” —Shaykh 'Abd al-Fattah Abu Ghudda, Halab, Syria
The original manuscript of this book was for a magazine, so it isn't written in academic style and the author at times shies (sp?) away from going too much in detail - as is appropriate. He points out that before one studies the science of hadith in detail mastery of a few sciences are required - so it would be fit to confuse the layman with more than an overview.
That being said, this book is wonderful. It's one of the best books I have read on the subject. The author is clear and gives many examples. He doesn't shy away from the human part of the formulation of our fiqh. He doesn't make it seem like a magical process but one in that highly intelligent, dedicated individuals worked hard to codify our din.
The original manuscript of this book was for a magazine, so it isn't written in academic style and the author at times shies (sp?) away from going too much in detail - as is appropriate. He points out that before one studies the science of hadith in detail mastery of a few sciences are required - so it would be fit to confuse the layman with more than an overview.
That being said, this book is wonderful. It's one of the best books I have read on the subject. The author is clear and gives many examples. He doesn't shy away from the human part of the formulation of our fiqh. He doesn't make it seem like a magical process but one in that highly intelligent, dedicated individuals worked hard to codify our din.
January 29, 2019
The book discusses how hadith can contradict one another and the reasons that is so. For example, it discusses how wording can be an issue and therefore an Imam can interpret that a specific way, the example of wudhu is given. In addition, the Prophet(SAW) may have issued two different rulings and this is very much dependent on who the individual was and the context. For the layman such as myself this type contradiction needs an explanation and this book clarified that.
The different opinions of the Imams was discussed however I felt the emphasis was on the science of hadith rather than the methodical approach of what each Imam had. Although this was discussed I felt it could have gone more in depth.
Regardless, the book was an easy read for a layman and I benefited from obtaining a stronger understanding of hadith science and its complexity.
The different opinions of the Imams was discussed however I felt the emphasis was on the science of hadith rather than the methodical approach of what each Imam had. Although this was discussed I felt it could have gone more in depth.
Regardless, the book was an easy read for a layman and I benefited from obtaining a stronger understanding of hadith science and its complexity.
September 19, 2007
This book did not address the topic of the difference of the Imams. It did however explain or give an overview of the intricacies of compiling hadiths and I gained a deep respect and admiration for those who spend their lives dedicated to this science. Nevertheless, I really was looking for "the differences of the imams" and I didnt' get that.
July 27, 2011
great overview of islamic legal theories. if one wants to see the place of reasoning/rationalism in Islam then this is a great place to start. some quotations were just fabulous. very humbling read. first 2 sections were great but the last one was a little short.
June 27, 2012
Loved this book, short, concise and brilliant. Answered a lot of doubts and questions I had about Hadith collection and how/why some hadith appear to be contradictory in nature and how these contradictions are removed. Recommend this to anyone interested in Hadith at all.
April 20, 2007
Great proofs for anyone confused about following one of the four juristic schools of Islamic jurisprudence.
April 18, 2008
A must for every student of fiqh!
May 28, 2011
A great explanation on why there are differences in Islam. The author explains how we should embrace difference, and become stronger in unity by it.
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