Imomlarning o‘z shogirdlarini ko‘r-ko‘rona taqlid qilishdan ogohlantirishga bo‘lgan katta e’tiborlari tufayli, dastlabki olimlar yangi hadislar ma’lum bo‘lganda, imomlar o‘rgatgan narsalarni rad etishdan hech qachon tortinmadilar. Abu Yusuf va Muhammad ibn al-Hasan o‘z ustozi Abu Hanifaning mazhabidagi hukmlarning taxminan uchdan bir qismida unga muxolif bo‘lishgan,213 xuddi shunday, al-Muzaniy va boshqalar ham o‘z ustozi ash-Shofi’iydan ko‘plab hukmlarda farqlanganlar.

Because of the care which the great Imaams took in warning their Students away from blind initation, those early scholars never hesitated to reject what the Imaams taught when new Hadeeths became available. Abu Yoosuf and Muhammad ibn al-Hasan differed from their teacher Abu Haneefah in about one third of the rulings of their Madh-hab,213 and similarly, al-Muzanee and the others differed from their teacher rash-Shaafi’ee on many rulings.

Yuqorida keltirilgan iqtiboslar to'rt imom va ularning shogirdlarining ko'plab so'zlaridan atigi bir nechtasidir, ularda ular hadislarga qat'iy amal qilishni talab qilganlar va imomlarning fikrlarini ko'r-ko'rona taqlid qilishni man etganlar, Allohning ulardan rozi bo'lsin. Ularning bayonlari juda aniq bo'lib, noto'g'ri talqin qilish yoki uzr-bahona tarzidagi izohlar uchun hech qanday joy qoldirmaydi. Shuning uchun kim sunnatga amal qilsa, hatto o'z mazhabi imomining ba'zi fikrlari bilan ziddiyatga duch kelsa ham, "Allohning arqoniga" mahkam yopishgan holda o'sha mazhabning ruhiga qarshi chiqmagan bo'ladi. Aksincha, ba'zi ishonchli hadislarni faqat ular imomlarning ba'zi fikrlariga zid kelgani uchun rad etish, imomlarning o'zlari egallagan pozitsiyaga butunlay qarshi borish demakdir. Bundan tashqari, ishonchli hadislarni rad etish Allohga va Uning Rasuliga qarshi chiqishdir, buni Allohning Qur'ondagi Payg'ambariga (s.a.v.) qaratilgan so'zi ochiq ko'rsatib turibdi:

The above mentioned quotations were only a few of the many sayings of the Four Imaams and their students in which they demanded strict adherence to the Hadeeths and prohibited the blind imitation of their opinions, may Allaah be pleased with them. Their statements are perfectly clear and leave no room for misinterpretation or apologetic explanations. Therefore, whoever adheres to the Sunnah, even if he finds himself in conflict with some of the opinions of the Imaam of his Madh-hab will not be opposed to the spirit of that Madh-habs simultaneously with a firm grip “on the rope of Allaah”. Conversely, to discard certain reliable Hadeeths simply because they contradict some of the opinions of the Imaams, is to be in total opposition to the position taken by the Imaams themselves. Moreover, the rejection of reliable Hadeeths is in opposition to Allaah and His messenger214 as is evident in Allaah’s statement in the Qur’aan to His Prophet (s.w.),

Masalan, Imom Muhammad ibn al-Hasan Imom Molikning "al-Muvatto" kitobini rivoyat qilishda ustozi Imom Abu Hanifaga yigirmaga yaqin hukmda qarshi chiqqan. Ulardan biri shunday: Imom Muhammad aytdiki, "Abu Hanifa istisqo uchun belgilangan salot (namoz) bor deb hisoblamagan, lekin mening fikrimcha, imom xalqqa istisqo uchun ikki rakat salot o'qitishi, du'o' qilishi va ridosini teskari aylantirishi kerak". Yana bir misol: vafot etgan kishining otasi ham vafot etgan bo'lsa, bobosining merosi masalasi. Abu Yusuf va Muhammad Abu Hanifaning fikrini rad etib, boshqa uch imomning fikriga qo'shilganlar. Ularning fikricha, agar ota tirik bo'lganda olishi kerak bo'lgan merosning oltidan bir qismi bobo olishi kerak.

For example, Imaam Muhammad ibn al-Hasan in his narration of Imaam Maalik’s book, al-Muwatta, contradicted his teacher Imaam Abu Haneefah in about 20 different rulings. Among them was the following case in which Imaam Muhammad said, “Abu Haneefah did not feel that there was any ordained Salaah (prayer) for Istisqaa, 216 but in my opinion, the Imaam should lead the people in two units of Salaah, (for Istisqaa) make a Du’aa217 and reverse his cloak,”218 Another example is that of the inheritance of the grandfather if the father of the dead person is also dead. Abu Yoosuf and Muhammad both rejected Abu Haneefah’s position and joined the position of the other three Imaams, giving the grandfather a sixth of the inheritance which would have gone to the father were he alive.

ʻIsom ibn Yusuf al-Balaxiy — Imom Muhammad ibn al-Hasanning shogirdi va Abu Yusufning yaqin izdoshi bo‘lgan kishi — Abu Hanifa va uning ikki shogirdining fatvolaridan farq qiladigan ko‘plab hukmlar chiqargan, chunki ular keyinroq unga ma’lum bo‘lgan ayrim dalillardan xabardor bo‘lishmagan.219 Masalan, u namozda rukudan oldin va keyin qo‘llarini ko‘tarardi,220 buni ko‘plab sahobalardan rivoyat qilingan sahih hadislar bayon qiladi, garchi mazhabining uchta asosiy imomi boshqacha hukm chiqargan bo‘lsa ham.

‘Isaam Ibn Yoosuf al-Balakhee, who was a student of Imaam Muhammad ibn al-Hasan and a close follower of Abu Yoosuf, used to make a lot of rulings which differed from those of Abu Haneefah and his two companions, because the latter were not aware of certain evidence which later became available to him.219 For example, he used to raise his hands before and after Rukoo’ (bowing in Salaah),220as described in authentic Hadeeths by host of Sahaabah, even though the three main Imaams of his Madh-hab ruled otherwise.

Alloh ham Uning Payg‘ambarining (s.w.) Sunnatini rad etganlarni ogohlantirib, shunday degan:

Allaah also went on to warn those who reject the Sunnah of His Prophet (s.w.), saying,

Shunga qaramay, taqlidning man etilishi har bir kishi biror ish qilishdan oldin manbalarga qaytishi shart degani emas va oldingi olimlarning barcha ishlarini rad etish yoki e'tiborsiz qoldirish kerak degani ham emas, chunki bu amalga oshmaydigan va ko'p hollarda mumkin bo'lmagan narsa bo'lar edi. Biroq bu shuni anglatadiki, islom ilmlarining turli sohalaridan yetarli bilimga ega bo'lganlar, qaysi mazhabda bo'lishidan qat'i nazar, manbalarga ham, barcha olimlarning fikrlariga ham murojaat qilishdan tortinmasligi kerak. Olim ilm izlashda ochiq fikrli bo'lishi lozim, aks holda uning hukmlari xolis bo'lmay, mazhabparastlikka moyil bo'lib qolishi mumkin. Shuni ham unutmaslik kerakki, manbalarni o'rganayotganda ham u qaysidir darajada oldingi olimlarning buyuk asarlariga tayanishga majburdir. Fiqhda mutlaqo mustaqil fikrlash mumkin emas va unga erishishga urinish ham maqbul emas, chunki bu chetga og'ishga va bid'atga olib keladi. Har qanday muayyan masalada haqiqiy olim oldingi olimlardan birining hukmiga ergashishi yoki ularning xulosalaridan biridan o'z hukmini chiqarishi mumkin. Shunday qilganda u bevosita yoki bilvosita imomlardan birining yo'lidan boradi. Ammo bu ergashish taqlid (ko'r-ko'rona, qat'iy ergashish) hisoblanmaydi, uni imomlar qat'iy man etganini biz ko'rsatdik. Bu shakl ittiboa' deb ataladi, bunda ishonchli hadislar barcha fikrlardan ustun turadi. Abu Hanifa ham, ash-Shofi'iy ham: "Agar hadis sahih ekani ma'lum bo'lsa, u mening mazhabimdir", deb aytganlar.

Nevertheless, the prohibition of Taqleed does not mean that everyone must return to the sources before doing anything and it does not mean that all the work of the earlier scholars should be rejected or neglected, for that would be impractical and in most cases impossible. It does, however, mean that those who have sufficient knowledge of the various branches of Islamic sciences should not hesitate to took at the sources as well as the opinions of all the scholars, regardless of their Madh-hab. A scholar should be openminded in his search for knowledge otherwise his rulings are likely to be biased and sectarian. Let us not forget that even in searching through the sources he is obliged to rely on the great works of the earlier scholars in one way or another. In Fiqh, totally independent thought is impossible and efforts to achieve it undesirable, as it tends to lead to deviation and heresy. On any particular issue the true scholar is likely to either follow a ruling of one or another of the early scholars, or deduce his ruling from one of their deductions. In so dong, he will be following one of the early Imaams directly or indirectly. However, this form of following is not to be considered Taqleed, (blind rigid imitation), which we have shown was forbidden categorically by the Imaams. This form is called Ittibaa’ wherein reliable Hadeeths take precedence over all opinions, or as both Abu Haneefah and ash-Shaafi’ee said, “If the Hadeeth is found to be Saheeh, it is my Madh-hab”.

1. Ko'pchilik musulmonlar shu haqiqatdan bexabarki, mazhablarga ko'r-ko'rona ergashish (taqlid) mazhab asoschilarining mavqei va ta'limotiga butunlay zid keladi.

1. Most Muslims are unaware of the fact that blind following of a Madh-hab (Taqleed is diametrically opposed to the position and teachings of the founders of the Madh-habs.

2. Barcha imomlar va ularning shogirdlari o‘z fikrlarini ko‘r-ko‘rona taqlid qilishga qarshi bo‘lganliklari ma’lum. Aksincha, ular huquqiy hukmlarning asosi sifatida birlamchi manbalarga, ya’ni Qur’onga va Sunnatga murojaat qilish zarurligini qayta-qayta ta’kidlaganlar.

2. All of the Imaams and their students were on record as being opposed to the blind following of their opinions. Instead they repeatedly emphasized the importance of referring to the primary sources, the Qur’aan and the Sunnah, as the basis of legal rulings.

3. Imomlar va ularning shogirdlari o‘z hukmlarining xato bo‘lishi mumkinligini doimo ta’kidlab kelganlar.

3. The Imaams and their students continuously emphasized the fact that their rulings were subject to error.

4. Imomlar sahih hadislarni o‘zlarining shaxsiy fikrlaridan ustun qo‘yardilar. Imomlarga yetib bormagan sahih hadislarga tayanib, ularning shogirdlari keyinchalik imomlar tomonidan avval chiqarilgan bir qator hukmlarni bekor qildilar.

4. Authentic Hadeeths were given precedence by the Imaams over their own opinions. On the basis of authentic Hadeeths not available to the Imaams, their students later overruled several rulings previously made by the Imaams.

5. Mazhabning fikrini sahih hadisdan ustun qo'yish shirkka yaqinlashadi, chunki bunday afzal ko'rish Alloh va Uning tanlagan elchisiga bo'lgan sadoqatga zid keladi.

5. Giving preference to the opinion of a Madh-hab over an authentic Hadeeth borders on Shirk since preference contravenes the allegiance owed to Allaah and His chosed messenger.

6. Barcha musulmonlar Islomning Payg‘ambar ﷺ ga nozil qilingan va sahobalariga yetkazilgan sof holatini saqlash maqsadida, aql bilan ittiboa (ergashish) qilib, dastlabki olimlarning hukmlariga amal qilishlari lozim.

6. All Muslims are repaired to follow with reason (Ittibaa’) the rulings of the early scholars in order to preserve the pristine purity of Islaam as revealed to the Prophet (s.w.) and conveyed to his companions.