Part Two of a detailed analysis of the errors of Quraysha Ismail Sooliman (5 years studies at Darul Uloom Pretoria, Freelance Journalist and Political Science Honour’s Student, University of Pretoria)

The writer states :

It is in the spirit of this teaching that I have compiled this paper to give all who choose to learn the opportunity to be exposed to as many an opinion as possible from some of the most renowned scholars. If I have written anything that has been a source of harm, I ask for forgiveness and the mistake is from me, and if there is any good, then the goodness is from Allah.


“Some of the most renowned scholars” is actually subject to great contention. We will later on prove that all of the “renowned scholars” are not as renowned or as authentic as the writer would have you believe.

The disclaimer “If I have written anything…” is a ridiculous attempt at displaying some sort of fake humility. You have not bothered to check up a single reference nor have you opened a single book from the very many you apparently quote and you wish to then put up this false placard of a disclaimer as a smokescreen to your ignorance. You have belittled the true knowledge of Deen by merely copying and pasting statements. THE SOURCES OF SHARIAH DO NOT START WITH “WWW”.

We find it insulting to the Shari’a that a person surfs the net and then publishes a “compilation” of unsubstantiated plagiarised “academic proof”. Logic will tell you that no person surfs medical sites and then compiles a document on operating procedure. Why? Because one runs the risk of losing one’s life with such unqualified “research”. Yet when Muslims are being put on the path to losing true knowledge & eventually even their Imaan then all & sundry are suddenly qualified to surf the net and compile “research”.

The  writer states:

The Greatness of the Four Imams can simply be seen by their sayings on Blind Following:

a. Abu Haneefah (Rahimahullaah) – The first of them is Abu Haneefah Nu’maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the Imaams which contradict it (the hadith): “When a hadeeth is found to be saheeh, then that is my madhhab.”[20] and “When I say something contradicting the Book of Allah the Exalted or what is narrated from the Messenger (sallallaahu `alaihi wa sallam), then ignore my saying.”[27]


These statements have been copied and pasted from together with the footnotes and the footnote numbers.  We urge the reader to follow the link and verify this for yourself.

In the writer’s copied footnotes, the following appears:

“20 Ibn `Aabideen in al-Haashiyah (1/63), and in his essay Rasm al-Mufti (1/4 from the Compilation of the Essays of Ibn `Aabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-Himam (p. 62) & others. Ibn `Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows: “When a hadeeth contrary to the Madhhab is found to be saheeh, one should act on the hadeeth, and make that his madhhab. Acting on the hadeeth will not invalidate the follower’s being a Hanafi, for it is authentically reported that Abu Haneefah said, `When a hadeeth is found to be saheeh, then that is my madhhab’, and this has been related by Imaam Ibn `Abdul Barr from Abu Haneefah and from other imaams.” This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole of the Sunnah, and Imaam Shaafi’i has elucidated this thoroughly (see later). It would happen that they would contradict a sunnah because they were unaware of it, so they commanded us to stick to the Sunnah and regard it as part of their Madhhab. May Allaah shower His mercy on them all.”

The writer fails to mention that the same book which she “quotes” mentions other information as well. In Haashiah Raddul Muhtar (Juz 1: Pg. 73) it is stated

ونقله أيضا الامام الشعراني عن الائمة الاربعة ولا يخفي أن ذلك لمن كان أهلا للنظر في النصوص ومعرفة محكمها من منسوخها، فإذا نظر أهل المذهب في الدليل وعملوا به صح نسبته إلى المذهب لكونه صادرا بإذن صاحب المذهب، إذ لا شك أنه لو علم ضعف دليله رجع عنه واتبع الدليل الاقوى

We provide a general translation of this excerpt hereunder. The reason for us not providing a word for word translation is due to the fact that certain terms can only be translated together with an elaborate Fiqhi explanation which does not fall within the scope of this small article

“.… And Imam Sha’raani has also narrated this statement from the 4 Imaams. It should not escape or be hidden from (the reader) that this statement refers to one who is capable of deducing laws from the sources of Shariah (The Nusoos) together with possessing the knowledge of the laws which are Muhkam and those which are subject to abrogation. If the (qualified authorities) of the Mazhab look at a proof and act upon it would still be correct for them to be attributed to the Mazhab because it is as if the proof has come from the Imaam of the mazhab himself. This is established by the fact that if the Imaam knew of any weakness in his proof, he would retract it and follow the stronger proof”

We would like to draw the reader’s attention to another excerpt from the very same book which the writer fails to provide.

عن الحافظ ابن عبد البر، والعارف الشعراني عن كل من الائمة الاربعة أنه قال: إذا صح الحديث فهو مذهبي، على أنه في فضائل الاعمال يجوز العمل بالحديث الضعيف كما مر أول كتاب الطهارة، هذا، وزاد ابن حجر في التحفة الاذان والاقامة خلف المسافر.

Haashiya ibn Abideen Juz 1,Pg. 415

We provide a general translation…

“Hafiz ibn Abdil Barr and ash Sha’raani have both narrated from all 4 Imaams, the statement:”If the Hadith is correct then that is my Mazhab” pertains to proving virtues of deeds. It is permissible to act on a weak hadith (to prove the virtue of a deed)…”

Why then has she conveniently seen it fit to omit this alternative explanation offered by the same individuals who she quotes initially? What has happened to her claim of providing as “many an opinion as possible”? Is this not unfairness?

We take great exception to the writer referring disparagingly to ardent followers of Madhaaib as “blind followers”. The writer should pause and reflect over the vast knowledge possessed by these Imaams who compiled their Madhaaib as well as various books on Fiqh and Hadith without access to the internet. It is an insult to the integrity of these upstanding scholars to insultingly refer to their followers as “blind followers”.

To the writer: It would appear from your plagiarism as well as lack of checking proofs that you are one of the most ardent blind followers we have ever come across. Why do you blindly follow posts on forums? Why do you blindly copy and paste references? Why do you blindly copy and paste translations? Why do you blindly attribute ahadeeth to those who have not narrated them?

At this point, it must be noted that we are proud to be “blind followers” of the same A’immah you misquote in order to achieve your own ends. These Ulama compiled their works of Fiqh not by copying and pasting but rather, through commitment, sincerity, dedication, effort and sheer hard work on their part.The knowledge they possessed was not merely book knowledge, rather it was a combination of textual and Divinely-bestowed true unadulterated Ilm.


The writer states:

b. As for Imaam Maalik ibn Anas, he said:  “Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it.”[28]

c. As for Imaam Shaafi’i, the quotations from him are most numerous and beautiful [31], and his followers were the best in sticking to them:. “The sunnahs of the Messenger of Allah (sallallaahu `alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allah (sallallaahu `alaihi wa sallam), then the correct view is what the Messenger of Allah (sallallaahu `alaihi wa sallam) has said, and it is my view.”[32] and,  “The Muslims are unanimously agreed that if a sunnah of the Messenger of Allah (sallallaahu `alaihi wa sallam) is made clear to someone, it is not permitted[33] for him to leave it for the saying of anyone else.”[34]

d. Imaam Ahmad was among the Imaams who collecting the Sunnah and was firm in sticking to it, and he said “ Following[45] means that a man follows what comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions;  after the Successors, he has a choice.” 46] and, “The opinion of Awzaa’i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However,  the proof is in the narrations (from the Prophet (sallallaahu `alaihi wa sallam) and his Companions).”[47] And “Whoever rejects a statement of the Messenger of Allah (sallallaahu `alaihi wa sallam) is on the brink of destruction.”[48]


The writer has copied these “references” and proofs from

Is this scholarship? Is this an academic article? We will not waste our resources on replying to regurgitated so-called “proof”. We reproduce hereunder an explanation offered by certain Ulama. The following excerpt is not our own explanation, rather it is the opinion of true Ulama.

The viewpoint on this issue as provided by Imam An Nawawi is as follows:

Imam An-Nawawi states:

“What Imam Ash-Shafi’i said does not mean that everyone who sees a Sahih hadith should say “This is the madhhab of Al-Shafi’i,” applying the purely external or apparent meaning of his statement. What he said most certainly applies only to such a person as has the rank of ijtihad in the madhhab. It is a condition for such a person that he be firmly convinced that either Imam Al-Shafi’i was unaware of this hadith or he was unaware of its authenticity. And this is possible only after having researched all the books of al-Shafi’i and other similar books of the companions of al-Shafi’i, those who took knowledge from him and others similar to them.

This is indeed a difficult condition to fulfil. Few are those who measure up to this standard in our times.”

(Al Majmoo Sharhul Muhaddab Vol 1 Pg 105;  Imaam Taqiuddeen As Subki mentions this in Ma’na Qawlil Imaam al Mutallibi Pg 93)

We do not see it fit to further provide our own comments and research on this issue as the effort and scholarship would in no way be reciprocal.

This concludes Part Two of the refutation of The Conclusion: Now each has the knowledge to decide

Read Part One, Part Three and Part Four of The True Conclusion:


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