[31] ‘Shuf’a’ is the right or claim of pre-emption in respect of a house or land of which one is part-owner or which adjoins one’s own property. For more detail, see 39th chapter of Endless Bliss, II.
[32] Abû Hanîfa (rahmatullâhi ’alaih), seeing that this hadîth had ta’wîl (inexplicit meanings), followed another hadîth with a clear meaning. If one of the four madhhabs has followed a hadîth, we have to follow it, too.
[33] See the translation from this book in Belief and Islam, pp. 45-50.
[34] Sanâ’ullâh-i Paniputî, Tafsîr al-Mazharî, in the tafsîr of the 64th âyat of the Sûrat âl ’Imrân.
[35] It is written in the books Bahr ar-râ’iq, Hindiyya and Al-basâ’îr that it is wâjib for every non-mujtahid to follow one of the four madhhabs, that he does not belong to Ahl as-Sunna if he does not follow one of them, and that he is a heretic or a disbeliever if he does not belong to the Ahl as-Sunna. The related passages from these books have been reprinted in Istanbul.
[36] See the preface to al-Mîzân al-kubrâ for the name of many of those scholars who changed their madhhabs.
[37] ’Abd al-Wahhâb ash-Sha’rânî, Al-mîzân al-kubra, the preface.
[38] Muhammad ibn Ahmad Khalaf, Muftî of Kuwait, Jawâb as-sâ’il. p. 69.
[39] ’Abd al-Wahhâb ash-Sha’rânî, Al-mizân al-kubra, p. 68, with references added.
[40] Ibn ’Âbidîn, Radd al-muhtâr, the beginning of the salât al-witr. It is for this reason that religion reformers attack against this valuable book and Hadrat Ibn ’Âbidîn (rahmatullâhi ’alaih), who is one of the arch-stones of the Hanafî madhhab.
[41] “Mut’a” is an un-Islamic form of nikâh, explained in detail in Endless Bliss.
[42] In other words, it was not possible for the new Muslims among the Tâbi’ûn to follow the madhhab of only one Sahâbî, since the madhhabs of as-Sahâbat al-kirâm were not codified or compiled in books as great madhahbs. It was to a few persons’ lot to be in company with a Sahâbî all the time and to ask him about everything, thus to act upon what they heard. They needed to ask any Sahâbî they met and to listen and act accordingly. When there is darûra (compulsory necessity), one can follow any madhhab. The Tâbi’ûn never asked for proof.
[43] al-Mîzân al-kubrâ, p. 41.
[44] This passage from at-Tahtâwî reports openly and definitely that the Wahhâbîs, the Shî’ites and other lâ-madhhabî people are the people of bid’a, dalâla and Hell. The one-page Arabic original of this passage is appended photostatically in the book Radd al-Wahhâbî published in Istanbul in 1399 (1979). Edited first in India in 1264 (1848), this book proves with authentic references that the four madhhabs are right and that following one of them is necessary to escape Hell.
[45] Please note how Hadrat ’Abd al-Wahhâb ash-Sha’rânî, who was a Shâfi’î, censured Fakhr ad-dîn ar-Râzî, who also was a Shâfi’î, because ar-Râzî spoke ill of al-Imâm al-a’zam. We suggest that religion reformers who have tried to deceive Muslims by saying that the Hanafîs and the Shâfi’îs fought each other and caused Islam to go backwards shall read the lines above carefully and wake up from unawareness.