taqlid can be defined as acceptance of statements by a mujtahid's (fatawa) without knowing their references (evidence) [an-Nawawi, Tazeeb and Qadi Shawkani, Al-Irshad Fahul]
There is consensus among most Muslims must follow the four main magnets in the Shari'ah. These include:
• Those cases in which there is no direct meaning, unique and clear in the sources of the Sharia
• When there is a difference of opinion among the Sahaba on one issue, the magnets have tried to show
similarities they observed only taqlid on fiqh, not in our 'Aqeedah. The unity of Allah, the purpose of the Prophet Muhammad (may Allah bless him and grant him peace) and the Day of Judgement, etc. are matters of 'Aqeedah and what does not concern taqlid.
Some say it's a way around (polytheism) to observe taqlid of anyone but God. In particular, to follow a single magnet is a bid'a. Say the evidence of all magnets must be read and weighed so that only judgments based on strong evidence can be accepted and rejects the weak.
The opinion of the Ahl as-Sunna wa'l-Jama'a is that it is impossible for an ordinary Muslim to go directly to the Koran and the Sunna and the extract of religious laws. This is due to the fact these knowledge sources contain many issues that are unclear - which requires research in many other sources, together with the application of standards that help to understand the issue under study. To do this, a person must possess both a deep and broad knowledge of Islam, which is both impractical and not for every Muslim. Allah does not expect all Muslims to become researchers, rather ordering them to refer to those who have knowledge. Consider the following verse:
"And ask those who remember, if you do not know"
[Sura 16, verse 43]
Further, in Surah Nisa:
"If referred to the Messenger and those in authority among them, then those whose task is to find out would have known the matter "
[Sura 4, verse 83]
For those who have pre-requisites required, such as a teacher Ulum al-Qur'an, hadith master and its principles, 'aqa'id, principles, fiqh, tafseer and its principles, and wa ta'deel Jarh (the science of narrators of hadith). They are permitted to take Ahkam (judgments ) of the sharia. That person can be called a mujtahid. However, most great scholars who were trained to perform ijtihad, followed by the magnets. For example, Qadi Abu Yusuf, Imam Muhammad and Imam Zafar were able to perform ijtihad, but it is the opinion of Imam Abu Hanifa.
There are many categories of hadith as mutawatir (rigorously authenticated), true, that is not authentic, they are weak and are fabricated.Some mansukh, which means that some issues were admissible at first, but later made inadmissible - for example, speak during salat during the early period of Islam was allowed, but later made illegal. This is why taqlid is a necessity - the experts have taken all the above into account before issuing its verdict.
Rejectors of taqlid
Those who tried to refuse taqlid, as Hafiz Ibn Taymiyya, were unsuccessful. It was, however, is not a muqallid (one that has to do a mujtahid taqlid) as ordinary people. Least, their works of literature contain influences of the Hanbali school of thought. He always preferred his fatwas to Imam Ahmad. His supporters also argue that there is no one and is muqallid bid'a taqlid. However, always made of Hafiz Ibn Taymiyya taqlid and fatawa quote from his books. The following is an example:
Shaykh Ibn Baaz (the late scholar of popular government of Saudi Arabia) wrote a fatwa against Milad an-Nabi and the other on their journey to the grave of the Prophet (Allah bless him and grant him peace). He wrote that it is unacceptable to celebrate the Milad, as Hafiz Ibn research Taymiyya stated that this was bid'a. He noted that to visit the Prophet (Allah bless him and grant him peace) grave is inadmissible because it was the opinion of Ibn Taymiyya Hafiz [Ibn Baz, Milad an-Nabi and Roza Sharif Ziyara]
can see how the Shaykh Ibn Baaz is blind, depending on the research Hafiz Ibn Taymiyya. The Sheikh also made taqlid scholars like Ibn al-Qayyim Hafiz, Hafiz Ibn Kathir, Ibn al-Hadi, Shawkani and Albani.
This is quite amazing! They continue their shirts, but still claim they are not blind followers and supporters call the four magnets blind followers! In fact, everyone does in a way taqlid another. Some follow Imam Abu Hanifa, some still Hafiz Ibn Taymiyya. Furthermore, when told that a hadith is weak, real or manufactured, accept this without investigating for themselves. Cosequently, blindly followed Imam Al-Bukhari, Ibn Abi Hatim, Mizayy Hafiz, Hafiz al-'Asqalani, ADH-Hafiz Dhahabi and Hafiz Maqdasi. The fact is that these people do not conduct their own research, but "blind" following of their academic research.
taqlid When the label rejected a hadith as being authentic, weak or fabricated, that actually mimic the scholars of hadeeth hadith previously been categorized in the above groups. In addition, technical terms used by researchers from the classics to describe the different hadith as Mursal, mu'dal, shadhdh, mu'allal, 'Aziz, and Gharib, who is not mentioned in the Koran or the Sunna. To use these terms is also a form of taqlid.
Similarly, to accept the principles of Hadith and Tafsir, and also to interpret the Quran and Sunnah in the light of these principles is to follow the Imams who have developed these sciences. People who do not follow the magnets must discover the strength of a hadith directly without referring to any magnet. They must also find new terms to describe the hadith, rather than Mursal, etc. should shadhdh make up your own principles of Hadith and Tafsir and then study the Koran and the Sunna, in light of these new principles. Only then can be saved to "circumvent and bid'a.
Questions raised by the objection taqlid
taqlid Opponents argue that there is no need to follow a particular imam. They conduct personal research in the hope which is the magnet that has the best opinion.If think a particular view is wrong and will try to find another time to continue all aspects of the four magnets. We say that this is not possible because the magnets and have conducted a thorough investigation in Islamic sources, and used their own principles to determine the best views. Therefore, you have to follow a principle magnets. Otherwise, you are using their own principles which are more likely to be that of her wishes, as it is easy to perform.
Here are some examples: Imam ash-Shafi'i is of the opinion that if you touch a woman breaks wudu. Furthermore, Imam Abu Hanifa says that this action does not break the wudu.Furthermore, Imam ash-Shafi'i accepts no hadith Mursal, unlike Imam Abu Hanifa. If two Hadith, an explanation of the Prophet (Allah bless him and grant him peace) words and the other says the Prophet (Allah bless him and grant him peace) practice, Imam Abu Hanifa accepted the words to have more authority, whereas Imam ash-Shafi'i said that the practices are more authority.From these examples, we know we can not go two magnets. So how can we follow four or more shirts at once? Hafiz Ibn Taymiyya
says that when a person begins to follow a particular Imam, without any valid reason begins to follow other Islamic Imam - they really are following their own desires and not the other magnet and this is haram. The great sages have strongly discouraged for a person sometimes follow the fiqh of ash-Shafi'i and sometimes the fiqh of Abu Hanifa [Fatawa Ibn Taymiyya, vol. 20, Chapter taqlid]
Thus, from Hafiz Ibn Taymiyya's fatwa we understand that at some point you have to follow an Imam and taqlid is a necessity.
Some objections Objections are often raised are: 'When all four magnets have asked us to follow them, why should we? Also, 'When there is a hadith that recommends follow the four imams, why should we?
The answer to this is that the Koran is recited in the form of Qurra seven 'and yet did not say "Follow us!" nor the hadiths say that we follow. Did the Prophet (may Allah bless him and grant him peace) say they only follow Bukhari and Muslim? Is the blessed Prophet (may Allah bless him and grant him peace) say that Bukhari is the most authentic after the Qur'an?
Which of the four magnets meant by saying: "We continue to 'is' do not respect our words." We do not follow his sayings, but the fatwas that came after exert great efforts in investigating the Koran and the Sunna. In saying this we are encouraged to follow his deductions, which are guaranteed to be of the Koran and the Sunna. Even Imam Bukhari Muslim and not asking us to follow. They never told us to accept only hadith written in their books. Did
four imams present at the time of the Sahaba? The
four imams of Ahl as-Sunna were not present at the time of the Sahaba, the first generation - as Imam al-Bukhari and Imam Muslim also attended. However, in this early period of Islam, there were those who possessed a great knowledge of Islam and therefore could be called scholars or imams. Many Muslims would turn to them for advice and guidance on Islamic issues. Outstanding scholars at that time were four, as explained below. The four magnets are, however, included in the first three generations and people from among the greatest generations. The Prophet (Allah bless him and grant him peace) said: "My generation is best, then the next, then the next ....".
Hafiz Ibn Qayyim writes that there were four magnets at the time of the Sahaba:
Abbas "in Mecca there was 'Abdullah ibn' in Medina was Zayd ibn Thabit in Basra and Malik ibn Anas was in Kufa was' Abdullah Ibn Masud. After he died, among the four Tabi'un magnets, again, were famous. In Medina had Sa'id ibn Musayb; in Makkah had no Rab'a ibn Ata, in N'Djamena had Tawus, and in Kufa was Ibrahim. There were many other magnets, but these were the most famous at that time "
[Ibn al-Qayyim, Al-Alam Muwaqqieen, page 10]
is clear that magnets before the four imams of the Ahl al-Sunna, as existed in the days of the Sahaba, who were also a source of religious guidance. The details of your fatawa are written in the Kitab Musannaf of 'Abd ar-Razzaq and Ibn Abi Shayba, the Musannaf.
Hafiz Ibn al-Qayyim said that "There were many Sahaba at the time but mostly Zayd ibn Thabit, Anas ibn Malik, 'Abdullah Ibn Mas'ud and' Abdullah ibn 'Abbas was the most famous and used to give a lot of fatwas "
[A'laam al-Muwaqq'in, chapter on" Qiyas']
The same applies to the four imams of the Orthodox madhhabs (schools of thought): Imam Abu Hanifa, Imam Malik, Imam ash-Shafi'i, and Imam Ahmad. During his time there were many muhaddithin and academics, but people go to these four magnets, since they were the most famous of his time because of his extensive knowledge and reliability.
magnets four had differences between them, so why should we follow?
Even Imam Al-Bukhari and Muslim imam had differences. Imam Muslim in his book, Sahih Muslim, in part, has criticized the Imam al-Bukhari. There were also many differences among the Sahaba. So does this mean that we should not follow any of the Sahaba or Muslim or Bukhari, and there were differences between them?
Why not follow the hadith of Bukhari and Muslim, and heed the magnets?
1) Whether to ignore the magnets and depend only on the Muslim and Bukhari, why these two large magnets follow Imam ash-Shafi'i? Imam Ibn Athir written that Imam al-Bukhari and Muslim Imam Shafi'i was
[Ibn Athir, Jamee'ul-usul, biographies of Imam al-Bukhari and Imam Muslim]
Taki ad-Din has mentioned Subki Imam Bukhri name in the list of researchers from the school Shahfi'i
[Subki, Tabaqat Ash-Shafi'i]
Nawab Siddiq Hasan Khan also mentioned Imam Al-Bukhari in the list of Shafi'i scholars [Khan, N, S, H., Al-Abyad'ulüm]
When imams and al-Bukhari had to resort to taqlid and after a Madhab, then how can ordinary Muslims are expected to do otherwise!
2) Imam al-Bukhari and Imam Muslim does not meet all of the authentic hadith in Bukhari and Muslim. Many authentic ahadith have been left out. Imam Al-Bukhari, said: "I have made many authentic hadiths of Bukhari and the book would have been too large [al-'Asqalani, Muqaddima Fath al-Bari, Page 9] Hafiz Ibn Kathir
said that neither the Imam Al-Bukhari or Muslim Imam brought all the authentic ahadith. Some of the excluded accounts are found in Tirmidhi, Ibn Majah, Nasa'i, and Abu Dawud. Moreover, Imam Al-Bukhari himself said he knew of more than 200, 000 that are Musnad hadith (hadith with the chain that goes back to the Prophet, unlike marfoo 'only goes back to the Sahaba) [Ibn Kathir, 'Ulum Ta'rikh Ahadith and Ibn Kathir, Biography of Imam Al-Bukhari]
Book 3) Bukhari and Muslim are not easy to follow, as Hafiz al-'Asqalani wrote seventeen volumes of commentary on Bukhari and Imam Ayni wrote 25 volumes of Bukhari. Imam An-Nawawi wrote a commentary on Muslims. However, there were some hadiths that these great scholars Islam could not understand. So how can we encourage ordinary Muslims to pick up Muslim and Bukhari and begin to follow?
4) We must not only follow Bukhari and Muslim otherwise become blind followers of Muslim and al-Bukhari and ignore the hundreds of books of hadith that were written before Imam Muslim and Imam Bukhari had even born!
5) If it is essential to keep only Imam al-Bukhari or Muslim, why Imam al-Bukhari, he did not follow their own stories hadith? For example:
(a), Hafiz al-'Asqalani and Imam Ibn Kathir wrote that the Imam Bukhari prayed that God Almighty should have its own life during the period when it was persecuted by the people [al-'Asqalani, and Ta'rikh Tahdib Ibn Al Tahdib Khather, Biography of Imam Bukhari]
This despite the fact that the Imam Al-Bukhari also a hadith that the Prophet (may Allah bless him and grant him peace) said that a Muslim should never ask Allah to kill themselves
[Bukhari, Al-Marda,]
(b) of Imam Al- Bukhari is known for complete the complete recitation of the Quran in one night during the month of Ramadan. This is opposed to the hadith narrations he collected himself mentioned that the Koran should be completed within five to seven days
[Bukhari, Quran Fada'il]
Do the four magnets Say "If you find an authentic hadith that goes against what we say, accept the Hadith and ignore us?"
is true that if a magnet says something that is opposed to an authentic hadith, then we must reject his words and follow the hadith. But what exactly does "authentic hadith 'means? Is an authentic hadith which is written in Bukhari or Muslim? Or is a hadith, which meets the criterion of being an authentic hadith? Or is an authentic hadith that has been called authentic by the scholars of Hadith?
If we think are the authentic hadith only found in Bukhari and Muslim, then there would be more than blind followers of Al-Bukhari and Muslim imams. If we say that the authentic hadith are those that meet the requirements set by the principles of hadith, then it would not just follow blindly the researchers who have written these principles! Moreover, if we say authentic hadith are those that were claimed to be authentic by muhaddithin, just followed them "blindly."
can conclude that if we take any of the above views would still be following someone. Hafiz Ibn Taymiyya
writes that there has never been anyone among the imams who deliberately opposed to the Sunna. When we find a statement from a magnet that goes against the Sunnah, the Hadith in question does not meet the authentication requirements of the magnet. Thus, each magnet has its own set of rules that determine whether a hadith is authentic or weak - So what can be an authentic hadith to a magnet, may be recognized as authentic by another [Ibn Taymiyya, Malam Rafu'l, pages 15 to 16]
An example can be given by looking at the Hadith that Abu Hanifa received from their teachers, who were the Sahaba of the Prophet (Allah bless him and grant him peace) and students (Tabi'un). Since these hadiths come to Abu Hanifa through direct account of the Sahaba and their students, no doubt can arise as to its authenticity. But when reached the same hadith scholars of later generations, the chains of narrators may contain some unreliability. Therefore, if someone studies a hadith whose narrator is unreliable, then said that a fatwa of Abu Hanifa, which is based on this hadith is contrary to the Sunnah, it would be unfair.
Second, regardless of the four imams have said it is not necessarily final. Throughout their lives, the imams have changed their views as they get more information. Even after his death, his students check their work respective Imam and modify their views to accommodate new information. Their students, and so on, also repeated this time. This structure is known as a school of fiqh madhhab ().
If a fatwa given by a certain school seems to contradict a narration in Bukhari or Muslim, does not mean it is against the Sunna, as the following hadiths are authentic others, and therefore, are not opposed to the Sunna .
Two examples of blindly following
(1) The Sheik Albani writes:
"The Hadith, which is attributed to our Prophet (may Allah bless him and grant him peace) and says that 'Isa and the Imam Mahdi (peace be upon them) are the same person is completely false. Although Imam Ibn Majah, Imam-Hakim, Imam Ibn Abdi'l '-Barr and other scholars of Islam have been cited above in the hadith of his books. The reason this story is false because both Imam Ibn Hajar and Imam al-Bayhaqi wrote that the narrator is Muhammad ibn Khalid, who is unknown. Moreover, ADH-Dhahabi Imam also believes that this hadith is false. Sagani Imam said that this hadith is fabricated. Imam as-Suyuti said that the people have made this hadith. Imam al-Qurtubi considers this hadith weak "
[Albani, N., Silsila Da'eef Ahadith, Hadith no. 77]
may be seen from the above, what makes the views Sheikh Albani a magnet evidence.Moreover above as if ADH-Dhahabi Imam said that this hadith is true then Albani says the same. If Shawkani Qadi said that this hadith is fabricated then Albani fabricated.What also says it can be said about this research - is Albani following the Koran, the Sunna or magnets?
If one reads books Sheikh Albani Albani can see that is always following the magnets. If you must Albani taqlid then a simple Muslim definitelyneed would follow a magnet.
When Albani is magnets, such as Ibn Taymiyya, Ibn Kathir, Shawkani, ADH-Dhahabi, al-'Asqalani, and Ibn Abi Hatim, is considered a great scholar and a person.Moreover informed when Imam Abu Hanifa is someone, or any of the other three magnets then consider innovators.Therefore ignorant, having observed the evidence of this, one has to draw a conclusion that people have a set of rules for a group of people, and another set of rules for others.
(2) Sheikh Imam Albani writes that ad-Darimi wrote:
"There was a famine in Medina, the people went to Aisha (may Allah be pleased with her) to seek guidance.She told to go to make holes on the roof, up to where our Prophet (may Allah bless him and give him peace) was buried .. When it had started to rain.There was a good harvest and fattening camels; appointees this year, as the story a year "fruitful." This is false because one of the narrators is weak, which is Zahid.Imam ibn Sa'id Ibn Hajar said that this narration is authentic. ADH-Dhahabi Imam Said says the story is weak magnet Said Saadi says he is not reliable, a NASA-Imam Said i said is weak in knowledge, but the Imam Ahmed Said says is acceptable and the narrator of this story other is Muhammad ibn Fadal, who is known to be authentic.However, during the latter stages of his life suffered memory lapse.We know if ad-Imam Darimi took this story of Imam Muhammad, before or after he began to suffer out of memory, therefore we can not accept this narrative as a test and Hafiz Ibn Taymiyya has refused to accept the above narrative. He writes in his book Al-Ar rad-Bakari hole in the hall of our Prophet (may Allah bless him and grant him peace) was not present in the life of Aisha (may Allah be pleased with her). The hole came into existence during the time of Caliph Walid ibn 'Abd al-Malik, hence the above story is false. Aisha (may Allah be pleased with her) told the people to make a hole - this was his personal choice and this is not acceptable "
[Albani, N., AT-Tawassul, page 162]
In previous research can see Albani is again relying on magnets, and in particular, how it continues to blindly Hafiz Ibn Taymiyya. Now we can ask people who falsely accuse us of follow Imam Abu Hanifa and Imam ash-Shafi'i. I wonder why Sheikh Albani Dahahbi only after the Imam, Imam Al-'Asqalani, Hafiz ibn Taymiyya Shawkani and therefore can be said that if it is acceptable to keep the magnets Albani, why is it bad for anyone else to follow the magnets.
now examine the research on Albani above four points relating to the narration of Imam ad-Darimi.
The first response to Albani's research has been cited only the opinion of scholars who consider Zahid ibn Sa'id be unreliable. The reason I decided to do this is because if you had mentioned the scholars who have praised Zahid ibn Sa'id, then you should accept narrations.This opposed to his (Albani), and a magnet (Ibn Taymiyya) opinion. Let's consider the views of other scholars and Zahid ibn Sa'id.
Imam Bukhari mentions that Ibn Sa'id Zahid was truthful and a man learned hadith [al-Bukhari, Ta'rikh al-Kabir, Ibn Said Zahid Biography]
Hafiz Ibn Taymiyya and Ibn Kathir both agree Imam Al-Bukhari was the only person in the world who knew hadith, texts and narratives better anyone [Ibn Taymiyya, Fatawa Ibn Taymiyya, vol.3, page 200, also Ibn Kathir, Ibn Kathir Ta'rikh Biography of Imam Al-Bukhari] Imam Ibn Abi
Imam Abu Hatim said Zahra Zahid ibn Sa'id said is a reliable [Ibn Abi Hatim, wa Jarh ta'deel, Biography of Ibn Said Zahid]
'Asqalani Hafiz al-Yahya writes that Ibn Sa'id ibn Mu'in said Zahid was a reliable peson. Also, Ajali Imam and Imam Abu Zahra said that it was reliable. Naban Imam ibn Hilal ibn Said said Zahid was a master of hadith. But Imam Ibn Sa'id Daraqutni said Zahid was weak [al-'Asqalani at Tahdib-Tahdib, Biography of Ibn Said Zahid]
We are surprised that Albania has chosen to exclude the opinions of the experts mentioned in relation to the reliability of Ibn Sa'id Zahid. If Albani acknowledged the authenticity of Ibn Said Zahid trust the opinion of Imam al-Bukhari and Yahya Ibn Mu'in, would have no choice but to accept Zahid ibn Sa'id as a reliable narrator, and therefore accept the hadith. This would be a logical conclusion if we consider that two of the magnets Albani (Ibn Taymiyya and Ibn Kathir) have said that Imam Al-Bukhari is the hadith wisest person in the world.
Albani The second objection regarding this story is that Muhammad ibn Fadal, the narrator of this hadith, he suffered from memory loss in later stages of his life. Do not know whether ad-Imam Darimi Fadal took this story of Muhammad ibn before or after he began to suffer from lack of memory, so we do not accept this narrative.
The answer to this objection is that Fadal ibn Muhammad was a master of Imam al-Bukhari and Imam Muslim. Imam Al-Bukhari it is storytelling. We have a reliable opinion of Imam Al-Bukhari took the narration of Muhammad ibn Fadal before he began to suffer from memory lapses. Moreover, the Imam as-Darimi, as Imam Al-Bukhari was a scholar of hadith and was able to understand and judge when to accept a hadith narrator.
Albani objection can only be valid if it can be shown that the announcement of Imam al-Darimi had a habit of taking hadith from narrators who suffered from memory problems. There is no evidence to suggest this.
If Albani insists on the idea that Darimi took ad-Imam Muhammad ibn narration Fadaal, ie, having begun to suffer from lack of memory, then someone can say that the Imam Al-Bukhari also accepted narratives Fadal ibn Muhammad after he started to suffer from lack of memory, because it can not be established from historical data, just as he began to suffer from lack of memory. Hafiz al-
'Asqalani wrote in his preface to Fath al-Bari Imam Al-Bukhari Ibn narratives Muhmmad Fadal before he began to suffer from memory lapses. However, Hafiz Ibn Hajar did not specify the period when Muhammad ibn Fadal started to suffer from lack of memory or the fact of how he knew the Imam Al-Bukhari took the narration of Muhammad ibn Fadal before he began to suffer lapses memory. We are therefore perplexed as to how Albani has established its fears Darimi AD-Imam on this story. Similarly, others may suspect Imam al-Bukhari.
Albani The third objection regarding this story is that during the government of Walid ibn Malik, Aisha's room, where our Prophet (may Allah bless him and grant him peace) is buried fue reconstruida con un agujero en la sala de . De esto se puede observar que el agujero no se hizo por el orden de Aisha., Por lo tanto, la narración que indica que Aisha dio la orden para el agujero que se hará es falso. Sin embargo, cuando Walid ibn Malik reconstruido "sala de A'isha, el agujero se hizo de nuevo. Así que no podemos estar seguros de que el agujero estaba en existencia antes de la reconstrucción de la sala.
Imam Ibn al-Tabari Jarir y Hafiz Ibn Kathir escribir en su Ta'rikh que durante Walid ibn Malik
Período gubernamental a la Mezquita del Profeta (que Allah le bendiga y le conceda paz) fue ampliado y, durante esta prórroga, "sala de Aisha (donde está enterrado nuestro Profeta), was locked in the Mosque. It does not mention anything about a hole. So, how can you say that the narrative on a hole is not authentic?
Hafiz ibn Shaykh Albani says Tamiyyah never accepted this narrative. However, Hafiz ibn Taymiyya accepted this story elsewhere. Hafiz Ibn Taymiyya writes:
"During the 'A'isha time there was a famine in Medina and opened the ceiling of his room [where he is buried our Prophet]. This was because the rain is a blessing from Allah and therefore would fall on (our Prophet, may Allah bless him and grant him peace) grave "
[Ibn Taymiyya, al-Sirat Iqtida as-Mustaqim, page 338]
If this story was not true then Hafiz Ibn Taymiyya would have rejected, but has not rejected thus further supporting its validity. Albani
fourth objection is that this was "a personal opinion A'isha. This can be answered by the fact that the Sahaba were alive and had no objection to what 'Aisha did. So, she and the Sahaba agreement.This were tested for the entire Muslim Ummah. Except Albani.
In conclusion we can say that if need ADH Albani fallow Dhahabi Imam, Imam al-'Asqalani, Imam Abu Hatim, Ibn Adi Imam ', Hafiz Ibn Taymiyya and Shawkani . Therefore, ordinary Muslims must also follow the magnets is ie, Imam Abu Hanifa, Imam Malik, Imam ash-Shafi'i and Imam Ahmed.
addition, Albani research is unreliable because it has chosen to ignore the opinions with which he disagrees.
http://www.islamieducation.com/en/beliefs-of-ahle-sunnah-aqeedah/taqleed.html
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