4 Schools of Thought in Islam

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Report: The Four Schools of Thought in Islam Summary This report aims to provide a comprehensive analysis of the four schools of thought in Islam. Each school or madhab will be discussed as well as its founders, providing details to their lives and works, and the methods they have used in attaining their legal conclusions. This report also aims to discuss each scholar s contributions to the Islamic fiqh in relation to its application in the modern-day. This is particularly important in the note that many of the Muslims today do not have sufficient knowledge about the religion and its acceptable practices; with respect to social and moral issues, trading activities and law. Secondary sources such as books, journals and readings, and the World Wide Web are used to elicit relevant information in this report. It was found that although the four schools of thought are not generally seen as distinct sects, each of the four madhhaheb reflect different opinions on some laws and obligations of the sharia. Interestingly though, all four madhhaheb have achieved consensus in thus: In light of the Prophet Mohammad (peace be upon him) s Ahadeeth, his would be obeyed and that of the imams' contradictory path would be rejected. Hence, it is not necessary for a member of the Islamic Ummah to follow a madhab in all their teachings and that there must not be any hesitation to follow the path of Prophet Mohammad (peace be upon him).
1. Introduction
Islam is the monotheistic religious system of Muslims founded in Arabia in the 7th century. Islam is based on the teachings of Muhammad as laid down in the Quran. The Quran God Allah ( which is regarded as the verbatim word of the single incomparable ) is the primary source of Islamic Law. The Quran is the divine
book in which adherents refer to for guidance in practicing the Islamic religion. Second to the hierarchy in Islamic sources that Muslims follow is the Sunnah which is a compilation of the Prophet Muhammad (peace be upon him) s
Madison Sheena Nazareno Vejerano (08B1904) MS 2232 Principles of Islamic Jurisprudence Universiti Brunei Darussalam
demonstrations and real-life acts, which includes his sayings, actions and agreements, as narrated by his companions in collections of Hadith. When the Prophet (peace be upon him) was living, fellow Muslims may seek guidance regarding daily situations and obtain solutions to problems directly from the Quran and the actual actions of the Prophet himself. Hence, the Muslim s way of life was simply derived from these two reliable sources of Islam. Even after the death of the Prophet (peace be upon him), it has been normative for Muslims to have a way of life as prescribed on the basis of the teachings and practices of the Prophet Muhammad (peace be upon him) and the interpretations of the Quran. It was common practice for scholars and individuals to refer directly to the Quran and the Sunnah to look for solutions on matters regarding people s problems and to find answers to queries. However, as time passes by and new situations arise, unprecedented dilemmas occur. Sometimes, a layman addressing his personal problems in light of the Quran and the Sunnah, which can be described as Islam s main madhhab, is not sufficient. Consequently, scholars must deliberate on the possible solutions to the new problems. After the death of the Prophet (peace be upon him), some of the Companions who had deep knowledge of the Islamic law and understanding of the Prophet s judgments, took the responsibility of finding answers to the juristic questions put forward by the members of the Ummah. In case of a new issue that has not been addressed previously, the Companions may try to draw an analogy between it and a similar issue that happened during the Prophet's life, or pass an entirely new verdict based on the general guidelines of the Quran and the Sunnah. The latter then paved the way to ijtihad which is defined as the effort expanded in inferring the rules of the Shari ah from the textual sources, or the implementing and applying of these rules towards the formulation of a legal opinion or judgment (Feisal AR, 2002). Amongst these Companions were the Four Rightly-Guided Caliphs as well as Abu Musa Al-Ashari, Abdullah ibn Masud, Ubay ibn Kab, Muadh ibn Jabal and Zayd ibn Thabit (Ibrahim IS, 2008).
In their process of ijtihad, the Companions were always in the habit of deducting the ruling from the apparent literal meaning of a text or from the reason or the wisdom behind a ruling stated in the text, and this latter one paved the way to the establishment of what was later called 'analogical deduction' or 'qiyas' (Ahmad, 2008). Later on, similar processes were applied when deliberating with unprecedented religious issues. However, as the Islamic state expanded greatly, the process began to take form of a more established discipline. The period was then called the age of recording. The Quran was never compiled into book form during the time of the Prophet Muhammad (peace be upon him). Also, in fears that the Ummah may confuse the Quran and the Sunnah, the Prophet (peace be upon him) did not allow his practices to be recorded and noted down during his lifetime. It was only during the age of recording, after his death, that the Qur an was published into a book, and the Sunnah written down. With the collections of Hadith being introduced and the new challenges facing an evolving and civilising society, it appeared that measures are needed to be taken to find an established discipline that focus on the new issues arising, considering the fact that not all individuals are able to decide a rightful solution on his own and that a rightful solution must be decided by a qualified individual, too. With the disparities over different fields and view of opinions covered by qiyas, this then lead us to the age of the establishments of great scholars who have laid down the foundations for branches in the Islamic schools of thought (madhhab).
A number of Islamic school of thoughts or madhhaheb arise because of different conclusions derived from the study of the same sources. In each school of thought, scholars with deep knowledge of the Quran and understanding of the Sunnah can be found, the only thing that differentiates them are their personal methods of construction and deduction, and their applications to problems and questions that arose in their own lifetimes. Each school also relies on its followers, by which the number insures its continuity. Sunni Islam, which is the largest denomination of
Islam, comprised more than four other schools of law. However, many are followed by only small numbers of people and are relatively unknown due to the popularity of the four major schools namely the Hanafi school, the M liki school, the Sh fi i and the Hanbali school. In this report, the four aforementioned Islamic schools of thought will be discussed.
2. Findings and Discussions
The four schools of thought, each of which will be further explained later in this section, follow the same basic belief system but differ from one another in terms of practice and execution of rituals, and in juristic interpretation of "divine principals" (or Shariah) as envisaged in Quran and Hadith (Ahmad, 2008).
2.1 The Hanafi (
) School of Thought
2.1.1 The Hanafi school of thought is the oldest existing madhhab of the four main Sunni Madhhaheb. The Hanafi , which was named after it s founder Abu Hanifa an-Nu man ibn Th bit ( now Iraq. 2.1.2 Abu HAnifa an-Nu man ibn Th bit is better known as Imam-e-Àdham' (The Greatest Imam in Theology). He was descended from the noble companion of the Prophet (peace be upon him) Salman al Farsi, and was born in the year 689 A.D (80 A.H) in the city of Kufa into a family of merchants who were of Persian origin. A hadith narrated by Abu Hurairah narrated that Allah's Messenger (peace be upon him) said: "Even if the faith were near the Pleiades , a man from amongst the Persian would have taken hold of it, or one amongst the Persian descent would surely have found it". Imam as-Suyuti a Shafi alim (rh) pointed out thus: "It has been communicated unanimously that this hadith refers to Imam Abu Hanifah". ) originated from Kufa (Feisal AR, 2002), which is
At the time of the the Imam Abu Hanifa s birth, many of the noble companions of the Prophet (peace be upon him) was residing in Kufa, which was then a great centre of knowledge and learning. Imam Abu Hanifah, began his quest for knowledge after an encounter with the Sheikh Sha bi (acclaimed "Great Scholar among the Successors"), who have initially mistook him for a student. Sha bi has since then seen signs of intelligence from the young Imam. During his study, Imam Abu Hanifah s teachers included many prestigious men of the time whose sanad went back to a number of the Prophet (peace be upon him) s companions. Moreover, Imam Abu Hanifah was very much blessed to be associated with a few of the Companions of the Prophet (peace be upon him) himself had then bestowed him the rank of a Tabi i (Successor of the Companions). By the time the Imam Hanifah was 22, he had gained much popularity as a wellknown debater under the majlis (circle) of Hammad ibn Sulayman. Upon the death of the latter, Abu Hanifah took over the majlis when he was forty years old. Later on, Imam Hanifah s quest for knowledge brought him to the Holy Sanctuaries in Makkah. During that time, Makkah was an active centre of learning; with a number of established schools of thought founded by acknowledged masters of Hadith who had access to the companions of the Prophet (peace be upon him). Among the Muhaddithin whose classes the Imam Abu Hanifah attended was Ikrimah. The Muhaddit imparted to the Imam Hanifah the authority to exercise personal judgement and rulings. Imam Abu Hanifah was the first to consider the details and discover the meanings behind the Islamic jurisprudence (fiqh), divide it into subjects, distinguish its issues and determine the range and criteria for analytical reasoning (qiyas)' (Feisal AR, 2002). Anas ibn Malik, Abdullah ibn Afwa and Sahl ibn Sa ad to mention a few. These meetings
Many well known sheikh narrated from Imam Abu Hanifah. Al Mizzi in Tahdhib alKamal names about one hundred names of those who narrated from the Madhhab Hanafi s founder.
During the time of the Ottaman Empire, the Hanafi madhab which was entitled after
the Imam Abu Hanifah, was very much established. The madhhab spread far and wide. The Great Imam died in Baghdad in 150 A.H at the age of seventy.
2.1.3. Hanafi rulings are based largely on ra'y - results of logic deduction of its scholars. Hence, it is considered to be the madhhab which is the most open to modern ideas. The Imam Abu Hanifah's approach was to further deal into the objectives and the wisdom more than the literal understanding of the Qur anic texts. This approach eliminates restrictions which do not conform to Syari ah s main objective; that is to remove hardship and difficulty. The Imam Abu Hanfiah is said to have belonged to the school of opinion.
2.1.4 The Hanafi Madhhab are followed by roughly thirty percent of the Sunni Muslims. Its followers, known as Hanafites, are concentrated mainly in Turkey, Central Asia, the Balkans, Iraq, Afghanistan, Pakistan, India, Bangladesh. The Hanafi madhhab preserves many of the older Mesopotamian traditions. 2.1.5 Among the Imam Abu HAnifah s most famous contribution is the Al-Fiqh al-Akbar. The latter is the earliest writings on Islamic creed and is one of the most studied works in the Islamic world. Al-Fiqh al-Akbar sets out precisely the main beliefs of the Hanafi madhhab. It offers a more refined approach to understanding divine oneness (tawhid) which is the focal point of Islamic belief. Al-Fiqh al-Akbar elaborates on the understanding of the Alllah Almighty and the messengers and divine communication. It also provides a clear insight into the realities of this life and the given circumstances in the hereafter. Al-Fiqh al-Akbar not only improves a devotees understanding of 'aqida , but it also earnestly intend to address questions, which, if left unanswered, could leave subtle doubt and cause communal division.
2.1.6 The following points provide some distinguishing quality between the Hanafi Madhhab and the other school of thoughts: y The Hanafi Madhhab draws a clear distinction between the fard and wajib . Although majority of the jurists consider the two as synonymous to each other, followers of the Hanafi school of thought must regard them otherwise. This is because in the Hanafi Madhhab, Fard is communicated by a clear definite text with no ambiguity or speculation while Wajib is written by a speculative text. As a consequence, the obligation emanating from a fard is of a far greater degree than that from an obligation emanating from a wajib. The omission of a fard invalidates the act, such as the unanimous view of the jurists that the omission of the stay at Àrafa (def: 5.12 (s)), which is a fard act, renders one s hajj null and void. Whilst the omission of saì (pacing) between al-Saffa and al-Marwa (def: 5.12 (t)), which is communicated by a speculative authority will not invalidate the hajj. Another distinction is that one who refuses to believe in a fard such as salah or zakah is rendered an unbeliever. However, the denial of believing in an obligation established by a speculative authority will not make one an unbeliever. (edited excerpts from Usul al-fiqh, p.23 and Usul al-Shashi, p.172) Ishaq b. Ibrahim alShashi in defining the two states, Linguistically fard means to decree, whilst in the Sharià, it denotes that which is delineated in such a manner that no increase or decrease is possible. The command of a fard is communicated by a definite (qatì) text wherein there is no ambiguity, clear and specific. To act upon it and to believe in it is binding wajib, technically means that which is established by a text of an ambiguous or speculative (zanni) authority, such as an allegorically interpreted (mu awal) verse. (Ibrahim IS, 2008)
2.2 The Maliki (
)) School of Thought
2.2.1 The Maliki school originated from Medina. Hence, Medina s practices are reflected in its jurisprudence. The Maliki Madhhab is different from the other three Sunni Madhhaheb in terms of the sources the school uses for jurisprudence. While the other madhhaheb derive rulings only from the primary sources of the QUr an,
followed by the Sunnah, the Ijma and then the Qiyas, the Maliki Madhhab relies heavily on the practices of people at Medina (known as amal ahl al-medina) in deducing legal opinions, too. The Maliki school was founded by a highly respected scholar in Islamic jurisprudence, ibn Malik ibn ' mr al-Asbahi. The Imam was born in Medinah in 711 A.D (93 A.H) shortly after the birth of the
Hanafi Madhhab s founder. Imam M lik ibn Anas family, who were originally from a tribe called al-Asbahi in Yemen, relocated to Medinah after their conversion to Islam in the second year of hijrah. Imam M lik belonged to a respectable family which held important social status in the society. Many of the members of his family were Traditionalist who coached the then young man in Traditions and other branches of knowledge. Since at those times, Medinah was the centre of learning in the great Islamic Empire, Imam M lik need not travel anywhere else in search of knowledge. His upbringing and the nature of environment around him allowed him easy encounters with many of the distinguished Companions of the Prophet (peace be upon him) and of course, access to numerous hadith.
Historians indicate that Imam Malik pursued his religious education when he ws eleven years old. Imam M lik have memorized the Qur an as a young student of Imam Abu Suhail an-Nafi; ibn Abd ar-Rahman, also known as the Rabi ah of Opinion, from whom he had also obtained his Sanad, which was a permission to instruct jurisprudence to others. Other illustrious intellectual luminaries who taught the young Imam were Imam Jafar Sadiq, Muhammad bin Shahab Az Zahri, Nafeh, Yahya bin Saeed and Rabi Rayi (Mahmassani, 2000).
Imam Malik became the most accomplished man of learning in Medinah. He was a great traditionalists, scholar and teacher with a high reputation that attracted people from everywhere of the Islamic Empire. Imam Malik never tolerated any indiscipline when he lectured on the Traditions of the Prophet Among the persons who benefited from his learning were Caliphs like Mansur, Medhi, Harun and Mamun; jurist like Imam Shafi, Sufian Suri and Qazi Muhammad Yusuf; scholars like Ibn Shahab Zahri and Yahya bin Saeed Ansari; mystics like Ibrahim bin Adham, Zunnun Misri and Muhammad bin Fazil bin Abbas.
Imam Malik continued to serve the noble cause of education for 62 years. The Imam also served as a jurist in Medinah giving fatwas. He died on 11th Rabi ul Awwal 179 A.H, at the age of 86.
2.2.2 The Imam Malik had a great impact on the field of Arabian learning. He classified hadiths in a juristic way and was the author of many famous works including the world famous al-Muwatta which occupies an outstanding place among the rare collections in the writings of Traditions. The al-Muwata is a collection of the most authentic Traditions of the Prophet (peace be upon him) selected by the Imam Malik. The Imam compiled this book after thorough verification and sifting of the Traditionals. The al-Muwatta included a thousand seven hundred and twenty Traditions. 2.2.3 The Maliki School had a great influence on the contemporary and later generations of Islam. The school of thought is based on two sources the al-
Muwatta, as mentioned above, and the Mudawana, which are notes of Ibn Qasim from his sessions of learning from his longtime teacher the Imam Malik. At the time the Maliki madhhab was established, the sunnah did not mean the practice of the Prophet (peace be upon him) yet. Hence, in this school of thought, the sunnah includes not only those that are written down in the hadiths, but also include the practices of the first three generations of Muslims that were living in Medinah the salaf. According to the Imam Malik, in as much as the Prophet (peace be upon him) had lived and died in Medinah, his righteous predecessors have preserved his practices which are considered the living sunnah . When faced with conflicting issues and dilemmas, the Maliki madhhab may derive a ruling by superseding a single reported hadith with the living sunnah
2.2.4 The Maliki Madhhab is the third-largest of the four schools. Approximately 15% of Muslims are Malikis today. Its geographical distribution is in North Africa, West Africa, and United Arab Emirates. Muslims in the western Saudi Arabia exclusively subscribe to the Maliki Madhhab.
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2.2.5 An example practice that distinguishes the Maliki madhhab from other madhhaheb is the methods of salat. The school of thought s preferred method of salat, or prayer, obligates that the hands should be placed at the sides. This is different from the more common practice of joining the hands right hand over left, beneath the chest. Also, in the Maliki madhhab, Qunut is only to be recited in the morning prayer.
2.3 The Shafi i (
) School of Thought
2.3.1 The Shafi i madhhab derive rulings based on the systematic authority of the for sources of Islamic jurisprudence, knowns as the Usul al-fiqh. The latter is made up of the Quran, the Sunnah of the Prophet (peace be upon him), the Ijma and the Qiyas. Hence, the school of thought is known as the First Among Equals . The Shafi i madhhab, which stipulates authority through the rigorous application of legal principles, was named after its founder Ab Abdu l-L h Muhammad ibn Idr s ibn al-
Abb s ibn Uthm n ibn Sh fi ibn as-Sa'ib ibn Ubayd ibn Abd al-Yaz d ibn alMuttalib ibn Abd Manaf. 2.3.2 The Imam ash-Shafi i was born in Gaza in the year 760 AD (150 AH). Based on his lineage, he is descended from the Quraish tribe. Many stories have been told of the early life of the Imam ash-Shafi i, and hence it had become quite difficult to separate the facts from the myths. It is known that the Imam ash-Shafi i have lived in Mecca, Medinah, Baghdad and Egypt. As a pupil, the Imam ash-Shafi i strived to combine the practical doctrine of the Medinah school with the contemporary demands of the Traditionalists. In his quest for knowledge, he then travelled to Baghdad to observe the environment and take into consideration the challenges that arise in the city. In Baghdad, the Imam ashShafi i successfully established his school of thought. After many years of scrutinising his own scholarly views within the realm of the Shari ah and redressing the legal interpretations whenever unprecedented situations arise, the he then moved to Egypt to further revise his views in regards to the changing environment. The Imam ash-Shafi i passed away at the age of 74 in the year 820 AD (204 AH) in Egypt.
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2.3.3 The Imam ash-Shafi i was remarkable in devising a method for systematic reasoning without relying on personal deduction. He resolved the differences of opinion that arose in the still evolving Muslim community back then, and brought them together in the most outstanding legal system known as the Usul al-Fiqh. He is best known for writing the Al-Risala. 2.3.4 The Usul al-Fiqh from the Shafi i madhhab was of genius quality that subsequently other madhhaheb have adopted it, too. It also formed the basis of logic and application to Islamic jurisprudence. The school of thought restricted the validity of other sources and placed the priority only to the Qur an, the Sunnah which contained solely the Prophet s (peace be upon him) hadith, the Ijma and the Ra y.
2.3.5 Distinctly separate from the other madhahheb, the Shafi i school of thought argues that the only authoritative sunnah were those that were both of the Prophet Muhammad (peace be upon him) and passed down from the Prophet (peace be upon him) himself. The madhhab also puts a firm purpose to the sunnah which states that it s sole purpose is to explain the Qur an, no more no less. 2.3.6 The Shafi i madhhab s notable differences from other madhhaheb can be seen for example, in prayer. Followers of the Shafi i school of thought raise their hands
parallel to their ear lobes during the doa. Also, the position of the folding of hands must be below the chest. Furthermore, Tasleem is considered obligatory by the Shafi i madhhab. Doa Qunnut is also recited after the Ruku during Witr (Ibrahim IS, 2008). 2.3.7 The shafi i madhhab is the second largest school in terms of followers. The main concentration of the Shafi madhab is in South East Asia: Indonesia, Malaysia, and Brunei. The Islamic territories in the Philippines are exclusively Shafi. There are Shafi'is in Egypt, Ethiopia, Somali, Sudan and North Yemen, too.
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2.4 The Hanbali (
) School of Thought
2.4.1 The Hanbali school of thought is the last school established of the four main Sunni madhhaheb. As its founder, Imam Ahmad ibn Hanbal was a student of the Shafi i school of thought, the Hanbali school of thought had close similarities to the Shafi i madhhab, only with far greater emphasis on the Hadith. 2.4.2 The Imam, whose full name was Ahmad bin Muhammad bin Hanbal Abu Àbd Allah al-Shaybani was born in the 780 AD (164 AH) in Merv, Khorassan. His family belonged to a an Arabic tribe Banu Shaibah, which still exists until today. The Imam Ahmad Ibn Hanbal started his education by studying jurisprudence under great scholars of the Hadith, whom he had impressed so well. This includes Sufyan ibn Uyaynah and celebrated companion of Abu HAnifah, Abu Yusuf. HE was also under the class of Imam ash-Shafi i, with whom he had a mutual respect. At the age of 15, the Imam discontinued his study to travel around the Islamic Empire in the pursuit of Hadith. His journey took him Syria, Hijaz, Yemen, Kufah and Basrah. Since the Imam Ahmad lived later than the generations of the three other madhhaheb scholars, he confronted and experienced slightly different circumstances than that face by his predecessors. This lead to the Imam Ahmad to formulate a brand new legal approach to the unprecedented issues and dilemmas arising out of the rapidly expanding urban government. Due to his persuasion and competence in learning, he became a leading scholar of hadith, and a principal specialist in jurisprudence. His quest for knowledge made enabled him to further develop upon the previous madhhaheb, hence, providing his followers with the legal bases that later became the Hanbali madhhab. The Imam Ahmad died in Baghdad in Rabi' al-Awwal, 241 AH (Friday, July 31, 855 CE) (Ibrahim IS, 2008). 2.4.3 Among the Imam Ahmad s legacy was his compilation of traditions entitled Musnad al-Imam Ahmad. The collection comprises six volumes containing more than forty thousand traditions. The school he founded was based on the scrupulous adherence to the strict text of the Qur an and the traditions. The Imam Ahmad was renowned for his aversion to opinion (ra y) and recourse to ijtihad. In case a legal opinion cannot be clearly denoted from the Qur an and the Hadith, the Hanbali
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madhhab resort to the practice of the Companions of the Prophet (peace be upon him).
2.4.4 The Hanbali school of thought has always been known for having fewer followers comparatively to the remaining schools. Hanbalis are concentrated in Saudi Arabia, Qatar, North East of Oman and the rest of the Arab Emirates. 2.4.5 In terms of methods of prayers, the Hanbali madhhab is different in ways thus: y y y In the first taknir, Hanbalis raise their hands parallel to their shoulders. Tasleem is considered obligatory by the Hanbalis. Salat-ul-Witr Hanbalis prays two Rakats consecutively, and tasleem and rak at is
performed separately. 3. Conclusion In light of the following findings and discussions, the following conclusions was found: 3.1 The religion of Islam remain as one. The practices of a Muslim believer is based on whatever Allah the Almighty has given to us, completed onto the Prophet Muhammad (peace be upon him) in the form of the Qur an and the Hadith. The following hadith says thus: Verily We: it is We, who have sent down the Dhikr and surely, We will guard it from corruption (Al-Hijr 9). Hence, the religion of Islam is intact and obviously the Qur an and the Hadith must be the only form of the faith that we must follow. 3.2 The death of the Prophet (peace be upon him) left a legacy of a new wave of the Islamic Ummah, faced with unprecedented issues and new dilemmas that require the right judgement and proper solutions. Hence, many brilliant scholars must use their rational power and reasonable judgement to derive possible solutions from the Qur an and the Sunnah itself (Ibrahim IS, 2008). 3.3 Each of the scholars who have found the four most important Sunni Madhhaheb has not added anything to the religion of Islam. Neither do they claim to be followed. The schools they have established was a result of their pursuit of knowledge in relation to their faith in Islam. Hence, this explains the differences among the school of thoughts. Each great scholar have learned the Qur an properly, and this provided them with the intelligence necessary in understanding the Islamic faith. However, what defined each scholar from another is their methods of deducing and constructing new bases and verdicts from their knowledge and understanding of the HAdith.
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3.4 The four imams did not have the same frame of knowledge available to each one of them and hence did not have similar approach in deriving legal interpretation. The difference between the schools is primarily in the various weight given to the four components of the Islamic jurisprudence, namely the Qur an, the Sunnah, the Ijma and the Qiyas. This goes to show that each of the four madhhaheb scholars, like layman, is liable to mistakes. 3.5 Hence, Muslims must not hesitate to disobey the rules provided by a given school of thought, if he realises that it does not itself follow the right path as given by the Prophet (peace be upon him). 3.6 This leads to a similarity as remarked by the four great scholars which states thus: "when there is authentic hadeeth available that is my religion" Imam ash-Shafi i " when you find a Hadeeth contradicting my mandate, throw my decision on wall - Imam Abu Hanifah This concludes that each of the Islamic school of thoughts have existed only for the benefit of the Islamic Ummah. Their difference in deeds, ethics and character, if in contradiction to the Qur an and the Sunnah, must be rejected because as stated in the QUr an: For you the best ideal is Prophet Mohammad (PBUH). Therefore, the path that can lead a Muslim to paradise is the one which is prescribed and adopted by Prophet Mohammad (PBUH) himself and his companions. One who will adopt that way would get salvation otherwise shall be doomed and death (Halakat) would be his fate.
4. References 4.1 Ibrahim Ihsan Samad, 2008, The Four Schools of Islam, 5th edition, Islamic Publications Ltd, Lahore, Pakistan. 4.2 Ahmad Rafieuddin, 2008, Islamic School of Thoughts, 12th Edition, McGraw Hill, England 4.3 S.Mahamassani, 2000, The Philosophy of Jurisprudence in Islam, The Open Press, Kuala Lumpur 4.4 Feisal Abdul Rauf, 2002, Islam: A Sacred Law, Yayasan Dakwah Islamiah Malaysia. 4.5 http://www.alislam.org/library/books/revelation/part_1_section_3.html 4.6 http://www.themodernreligion.com/basic/madhab/bio.html 4.7 http://www.basicofislam.com/Four-School-of-Thoughts.php
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4.8 http://www.islamicity.com/dialogue/Q586.HTM 4.9 http://muslim-canada.org/fiqh.htm 4.10 http://www.islamawareness.net/Madhab/Maliki/maliki.html

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2. Findings and Discussions

2.1 The Hanafi (

2.2 The Maliki (

2.3 The Shafi i (

2.4 The Hanbali (

4.8 http://www.islamicity.com/dialogue/Q586.HTM 4.9 http://muslim-canada.org/fiqh.htm 4.10 http://www.islamawareness.net/Madhab/Maliki/maliki.html

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