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Hadeeth, which rules different from the ruling of his Madhhab, he
still has to stick to his own Madhhab.
These conditions show that Taqleed is not the same as asking the
knowledgeable and cannot be compared to the practice of the
Sahabah and the later generations. As mentioned earlier, the
Sahabah would refer to the most knowledgeable amongst them,
because those who were the most in the company of the
Messenger had the most knowledge and understanding of the
religion. They however, did not consider it obligatory to specify
one such knowledgeable Sahabi to take every matter of the
religion from him. Hence, they were merely ‘Asking the
knowledgeable’ and were not making Taqleed. Even if one
considers that this practice of the Sahabah amounted to Taqleed as
the Deobandis argue, then it only proves the Taqleed and blind
following of a Sahabi and not of a particular Imam or scholar.
Likewise, the Deobandis also claim that the people of Yemen used
to make Taqleed of the Sahabi, Mu’adh Ibn Jabal , when he was
sent there by Allah’s Messenger . In this case, the people of
Yemen did not consider it obligatory to follow only the opinions
of Mu’adh Ibn Jabal and prohibit to take from the ruling of any
other Sahabi. Here too, the conditions of Taqleed are not fulfilled.
The people of Yemen accepted all that which reached them
authentically from the Prophet .
Now, however, the Deobandis consider it compulsory for the
people of Yemen to abandon the Taqleed (which according to
them) was prescribed by Allah’s Messenger and make the
Taqleed of the four Imams.
To add to this, they also bring the fabricated narration in support
of Taqleed that says, “My Sahabah are like stars. Whomever
among them you follow, you will attain the road of guidance” 616
So, in light of this fabrication too, people of Yemen should be
allowed to continue upon the Taqleed of Mu’adh Ibn Jabal but this
616 Irshaadul-Mulook (Eng. Trans.), p.46 and at various places in the
Fazaail-e-Aamal.
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