you would surely be idolaters. ⦗1⦘

A manifestation of this is obeying rulers and heads of state when they judge by man-made statutes that contradict the sacred rulings, declaring what Allah has forbidden to be lawful—such as permitting usury, fornication, the drinking of wine, equal inheritance for men and women, unveiling and free intermingling—or, conversely, declaring what Allah has made lawful to be forbidden, such as prohibiting polygyny. All such tampering with Allah’s judgments and replacing them with satanic laws falls under the same heading. Whoever supports, is pleased with, and deems such legislation good is a polytheist and an unbeliever—may Allah protect us.

Another example is blind imitation of jurists by following opinions that conflict with the proofs simply because they suit people’s whims and desires, as is done by some half-educated individuals who go in search of dispensations. What is obligatory is to take from the mujtahid only what is backed by evidence and to discard whatever contradicts it.

The leading imams have stated, “Every person’s words may be accepted or rejected, except those of the Messenger of Allah ﷺ.”

Imam Abū Ḥanīfah said, “When a hadith comes from the Messenger of Allah ﷺ, it is to be accepted with the utmost respect; when it comes from the Followers, they are men and we are men”—meaning scholars of his own caliber and the other great imams.

Some semi-educated people have exploited this remark, placing themselves on the same level as the mujtahid imams while they remain ignorant. There is no doubt that Imam Abū Ḥanīfah never intended to equate scholars with the unlearned.

Imam Mālik said, “Each of us has statements that may be accepted and statements that may be rejected—except the occupant of this grave,” meaning the Messenger of Allah ﷺ.

Imam al-Shāfiʿī said, “When a hadith is authentic, that is my school.” He also said, “If my view contradicts the view of the Messenger of Allah ﷺ, then discard my view against the wall.”