The importance of following the madhhab in the Shari'ah and the evil of not following the madhhab 6165176944

It is obligatory for all Muslims to takbalid any one of the four Imams, i.e. to follow one of the four Madhhabs, in the present age of Ilmi Kamyori and Prabritti Puja. At present, there is no alternative but to follow the Shariah. In fact, it has been seen that those who, without following any Imam, have tried to understand and act directly on the Qur'an and Hadith, have in the end been led in a way that is contrary to the Shari'ah by enslaving their souls or minds instead of enslaving Allah. The reason why it is important to follow the madhhab is that the Holy Qur'an is the real original book for the guidance of man. Allah has sent the Holy Prophet (peace and blessings of Allaah be upon him) to explain this. Therefore, the whole life style of the Holy Prophet (peace and blessings of Allaah be upon him) and all his words and deeds are the interpretation of the Qur'aan. Imam Shafi'i (Rah) said, "If the words and deeds of the Holy Prophet (peace and blessings of Allaah be upon him) did not exist among us, it would not have been possible for anyone to understand the Qur'aan." For example, the Qur'an commands prayer. But how many rak'ahs at a time? This is not explained in the Qur'an. It is explained in the hadith. Similarly, the instruction to pay zakat has come. But how much zakat on the goods should be paid if the goods are in hand for how long? All this is not explained in the Qur'an. It is explained in the hadith. According to his explanation, Muslims have been following. What is noteworthy here, however, is that in almost all cases there are multiple hadiths concerning the Amal Hukum, the views of which are apparently contradictory. The reason for this is that all the rules and regulations of the Shari'ah have not been revealed at once. On the contrary, in the context of the gradual conversion of people to Islam and the attainment of practical firmness, the hukum-ahkam was gradually revealed and reached its final stage. For example, in the first age of Islam, prayers were not five times. Again, he had done two rak'ahs. In addition, it was permissible to talk inside the prayer. Then the decree was revealed in stages and began to change. In the end, the previous order was revoked and it reached its present form. Therefore, when the rule of fasting was first revealed after the Hijrah, fasting was not obligatory. On the contrary, it was permissible to feed the poor twice a day instead of fasting one by one. Then the previous ruling was revoked by declaring fasting as an obligatory duty. In this way, various rules and regulations have been changed in stages, which is the first, which is the next and which hadith is more worthy of action after all consideration. It is very difficult and difficult to solve all the issues in this next age. There are many differences between the Ahl al-Ilm on the subject. In this situation, will everyone now act according to their own will, or will the Prophet (peace and blessings of Allaah be upon him) act on the basis of research based on the research of a more reliable person with special knowledge in the near future? If one acts according to one's own will, it is not the observance of the Shari'ah, but the enslavement of one's nafs. Therefore, all these differences must be acted upon. Surely, any qualified mujtahid should follow the researched path of Ahl-e-Ilm. So now we have to choose that reliable Mujtahid Ahl-e-Ilam. In this regard, the mujtahid imams of the four madhhabs have been unanimously accepted as worthy mujtahids in the eyes of Muhammad in the ulama ummah. Because, firstly, they were the contemporary personalities of the nearest tidal wave of Risalat in Zamana. Secondly, each of them had a unique deep knowledge of Kamtil in Majtahid, Holy Quran-Hadith and Ijma. In their era, from their next era to the present era, there has never been a second Mujtahid like them who is skilled in Qur'an and Hadith. Therefore, the essence of the Qur'an-Hadith determined in their research ijtihad has been observed for all subsequent Muslims. The outline of the rules and regulations of Islam that they have presented through lifelong research has been accepted by all. They have laid down a number of principles concerning the Hukum-Ahakam and Masa'il, in terms of which all the issues arising up to the Day of Resurrection can be resolved. For this reason, the Mutakakhirin ulama 'have agreed that it is obligatory for the people of the age after the fourth imam to follow the taqbalid of any of their imams (that is, to follow the Shari'ah rules on the basis of their research). .) Therefore, at present, those who reject madhhabs and try to understand and act directly on the Qur'an-Hadith, will be found to be following their own instincts. We do not understand how the so-called Ahl al-Hadith want to act only on the apparent content of the Qur'an-Hadith. The reason is that in the present modern age many things have arisen, the ruling of which is not directly mentioned anywhere in the Qur'an-Hadith. Is it possible to pray in an airplane or not? Will insurance be legal or not? There are many such issues. Therefore, is there any difference in these matters except accepting the principled and researched verdicts of the Mujtahids in Aimma? Therefore, it is obligatory to adopt one of the madhhabs without believing in the desires of the soul. Otherwise one will be enslaved in the name of obeying the Shari'ah - which is the path of misguidance which is never desirable. Because people naturally try to accept what is easy, which is in their best interest. At present the Ahl al-Hadith are doing so. They have become obligatory followers because they do not follow any of the four schools of thought, and the Ahl al-Hadith of the present day have rejected the Aqabis from Ahl as-Sunnah wal Jama'at for their blasphemy against the Muqallids. However, they will not be considered outside the boundaries of Islam. [Ahsanul Fatawa 1: 411] Recently another class of modern scholars has emerged. They have to make demands. But it is not necessary to perform Taqbalid of any one Imam. Rather, according to their research and study, they will accept whatever Imam seems to be acceptable in the masala. They are not ready to accept any particular Imam. On closer inspection, there is no difference between them and the Ahl al-Hadith. The only difference is the name. Because, in many cases, due to this opinion of theirs, there is a strong fear of being enslaved by the nafs in the name of Shariah. For example, if blood flows through someone's body after performing ablution, he said that although ablution is broken in the school of Imam Abu Hanifa (R). But the madhhab of Imam Shafi'i (R) seems reliable to me in this regard. So he did not perform ablution. After a while, for some reason, he touched a foreign woman and commented that although it destroys ablution in the school of Imam Shafi'i (R), the school of Imam Abu Hanifa (R) seems reliable to me in this regard. So in this case also he survived without performing ablution and performed the prayer. Now, if both the Imams are asked for a fatwa on the prayers of this person, then surely both the Imams will give the fatwa that the person has prayed without ablution. So his prayer was not performed. However, the person claims that he has obeyed both the Imams and prayed according to the Madhhab. Therefore, the iqtidai of a particular Imam is necessary. 8312853266