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“…and nowadays Hanafee jurists also… issue Fatawa as per
Imam Malik’s Madhhab for a period of four years. 629
(b) Using Zakaat money for religious Madrasas: According to
the Hanafee Madhhab, the money from Zakaat cannot be paid to
finance religious Madrasas (schools). This stems from the
prohibition in the Hanafee Madhhab for charging money for
teaching the Qur’aan. These rulings have caused a big problem
for the Hanafee-Deobandis in running their Madrasas. Whilst they
cannot abandon the Hanafee Madhhab on these issues, they have
formulated ways by which they can go around these restrictions.
They give huge sums of money as Zakaat to the poor and Zakaatdeserving
students of their Madrasas, who in turn are expected to
give this money back to the Madrasa as charity (Sadaqah).
Therefore, the restriction of their Madhhab in not using Zakaat
money for these Madrasas is upheld, whilst money collected in the
form of Zakaat is used indirectly to run these Madrasas. Mufti
Abdul Rahim Lajpuri has been asked about the permissibility of
this method and he has ruled it to be permissible provided the
poor students do not do it out of compulsion. This is mentioned
in Fatawa Rahimiyyah (vol. 2, Fatawa no. 4, p. 7).
Conclusion
The above examples shatter the myth of ‘the perfect compilation.’
Firstly, the Deobandi’s Taqleed is limited only to matters of Fiqh.
Secondly, we have seen that not only do the Deobandis accept the
rulings that are contrary to those of Imam Abu Haneefah by his
students, but also prefer to act upon them. At times, they are even
forced to follow the Madhhab of the other Imam. We have also
seen how the Deobandis play around with the Fiqh of their own
Imam to fulfill their selfish needs. Then why the same courtesy
cannot be extended to the other Imams and their students so that
this unnecessary division of the Muslims can come to an end.
(Claim 2) Taqleed of a single Imam prevents anarchy
and confusion in the Religion
629 Fatawa Rahimiyyah, Part.2, p.112 (Regulation regarding the
missing husband).
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