Classification of Scholars and public based on Knowledge

The Hierarchy of Islamic Legal Scholars and public (Seven levels)

Islamic jurisprudence serves as a comprehensive legal and ethical system that guides a Muslim’s life. Our esteemed predecessors رَحِمَهُمُ اللہُ تَعَالٰی dedicated their lives to studying, teaching, and disseminating the principles of Islamic law. Their contributions have provided practical solutions for the Ummah, making it easier to follow the sacred Shari'ah.

Islamic legal scholars have categorized those who have contributed significantly to jurisprudence into various ranks based on their level of expertise and authority in deducing and interpreting Islamic laws.

Below are the seven ranks of distinguished Islamic legal scholars:

1. Absolute Jurisprudential Authority (Mujtahid-e-Mutlaq) [مُجْتَھِدِ مُطْلَق]

This rank includes jurists who possess the highest level of independent reasoning and legal authority. They derive laws directly from the four primary sources of Islamic law: Quran, Hadith, Ijma’ (scholarly consensus), and Qiyas (analogical reasoning). These scholars establish fundamental legal principles without relying on the rulings of any preceding jurist.

Examples: Imam Abu Hanifah, Imam Malik, Imam Shafi’i, Imam Ahmad bin Hanbal رَحِمَهُمُ اللہُ تَعَالٰی

2. School-Specific Legal Experts (Mujtahid-fil-Mazhab) [مُجْتَھِد فِی الْمَذْھَب]

These scholars follow a particular legal school but have the ability to interpret and expand upon its framework. While they adhere to the foundational principles set by their respective Imams, they possess the authority to derive rulings for new issues that were not explicitly addressed by their school’s founder.

These scholars apply their reasoning only when no clear opinion exists from their Imam. However, they cannot contradict the established foundational principles of their school.

3. Issue-Specific Legal Experts (Mujtahid-fil-Masa’il) [مُجْتَھِد فِی الْمَسَائِل]

This category consists of scholars who do not introduce new fundamental principles but are highly proficient in resolving specific legal issues using the methodologies of their respective schools. They ensure that the legal framework remains relevant by addressing contemporary challenges.

4. Experts in Legal Clarification (Ashaab-e-Takhreej) [اَصْحَابِ تَخْرِیْج]

These scholars specialize in refining and clarifying legal rulings by resolving ambiguities. They do not engage in independent legal reasoning (Ijtihad) but possess a deep understanding of jurisprudential principles. They analyze legal texts and apply analogical reasoning within the existing framework.

5. Scholars of Legal Preference (Ashaab-e-Tarjeeh) [اَصْحَابِ تَرْجِیْح]

These scholars have the expertise to evaluate differing legal opinions within their school and determine which opinion holds the strongest basis. They play a crucial role in resolving contradictions between varying narrations within their legal tradition.

6. Scholars of Legal Classification (Ashaab-e-Tamyeez) [اَصْحَابِ تَمْیِیْز]

These scholars specialize in distinguishing between different levels of legal opinions. They classify narrations into strong (Aqwa), reliable (Qawee), and weak (Da’eef) categories to maintain the integrity of Islamic jurisprudence.

7. General Adherents (Muqallid-e-Mahz) [مُقَلِّدِ مَحْض]

This category includes those who do not engage in independent legal reasoning but instead follow the rulings of the established scholars. Most common Muslims fall under this category, as they rely on scholars for religious guidance and legal rulings.

Conclusion

The inclusion of Muqallid-e-Mahz in the classification of legal scholars highlights the necessity of following qualified jurists for those who lack the required expertise. The scholars of Islamic jurisprudence رَحِمَهُمُ اللہُ تَعَالٰی dedicated their lives to preserving and refining Islamic law, ensuring that the Ummah has access to comprehensive legal guidance. Their unwavering efforts continue to be a source of guidance for resolving religious, economic, social, and financial issues.

May Allah Almighty enable us to benefit from their legacy and deepen our understanding of Islamic knowledge. Ameen!

Shaykh Saalih Al-Fawzaan (may Allaah preserve him) said: People fall into four categories:

1️⃣ The first category is those who are able to made ijtihad in absolute terms, by referring directly to the Qur’aan and Sunnah and deriving rulings from them, and they do not follow any other scholars (i.e. they do not practice taqleed. This is the highest status, but this only applies to the one who fulfils the known conditions of ijtihaad, by having knowledge of the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and by having knowledge of Arabic in which the Qur’aan was revealed, and by having knowledge of al-muhkam and al-mutashaabih (clear, unambiguous texts and ambiguous texts), al-naasikh wa’l-mansookh (texts which abrogate others and texts which are abrogated), al-mutlaq wa’l-muqayyad (texts with absolute meanings and texts with limited meanings), al-khaas wa’l-‘aam (texts with specific meanings and texts with general meanings). He should also have knowledge of how to derive rulings, meaning that he should be qualified. Such a person may engage in ijtihaad. This category includes people like the four imams – Abu Haneefah, Maalik, al-Shaafa’i and Ahmad – as well as Sufyaan al-Thawri and al-Awzaa’i. To these people Allaah gave the ability to engage in ijtihaad.

2️⃣ The second category is those who cannot engage in ijtihaad in absolute terms, but they are able to weigh up the opinions of scholars and determine which is more correct, because of their knowledge of which opinions are based on evidence and which are not. Such a person must follow that for which there is evidence, and shun that which goes against the evidence. This action is called tarjeeh (weighing up what is more correct) and is also known as al-ijtihaad al-madhhabi (ijtihaad based on the study of different views).

3️⃣ The third category is those who cannot engage in tarjeeh. Such a person is regarded as one of the muqallideen (those who follow other scholars), but if he knows that some opinion has no supporting evidence then he does not follow it.But so long as he does not know and it is not clear to him that it is contrary to the evidence, there is nothing wrong with him imitating and following the opinions of the trustworthy scholars.

4️⃣ The fourth category is the one who is unable to do any of the above; neither ijtihaad in an absolute sense nor weighing what is more correct nor following a specific madhhab, such as the ordinary Muslim, for example. Such a person has to ask the people of knowledge, as Allaah says (interpretation of the meaning): “So ask of those who know the Scripture, if you know not” [al-Nahl 16:43].So he should ask the one who be believes is most trustworthy and the scholar in whom he has the greatest confidence, of those whose knowledge and actions he trusts, and follow his fatwa.

These are the categories of people with regard to this issue. What a person should do is know what level he is at, and he should not put himself in a higher position than he deserves. Indeed, the matter is more serious than that. He should fear Allaah, because it is the matter of halaal and haraam, of Paradise and Hell, so he should not indulge in matters that he does not have the knowledge and skill to deal with.”Ref: (I’aanah al-Mustafeed bi Sharh Kitaab al-Tawheed)

 

Elaborations: Based on the above classification of Sh. Fawzan (h), we elaborated the four categories as below:

Category 1: The Absolute Mujtahid (Independent Scholar)

This is the highest level of scholarship, where a person derives rulings directly from the Qur’an and Sunnah without following another scholar’s interpretation (taqleed). However, only those who meet strict qualifications can reach this level.

Qualifications for Ijtihad:

A scholar must have:

• Profound knowledge of the Qur'an and Sunnah

• Mastery of Arabic language and its grammar

• Understanding of the principles of Islamic jurisprudence (usool al-fiqh), including:

  • Al-muhkam wa’l-mutashaabih (clear and ambiguous texts)

  • Al-naasikh wa’l-mansookh (abrogating and abrogated texts)

  • Al-mutlaq wa’l-muqayyad (absolute and restricted texts)

  • Al-khaas wa’l-‘aam (specific and general texts)

• The ability to derive legal rulings correctly

Examples of Absolute Mujtahids:

• Imam Abu Haneefah (d. 767 CE) – Founder of the Hanafi school

• Imam Malik ibn Anas (d. 795 CE) – Founder of the Maliki school

• Imam Al-Shaafa’i (d. 820 CE) – Founder of the Shafi’i school

• Imam Ahmad ibn Hanbal (d. 855 CE) – Founder of the Hanbali school

• Sufyaan al-Thawri (d. 778 CE) – A great scholar of hadith and fiqh

• Al-Awzaa’i (d. 774 CE) – A prominent scholar of fiqh in the Levant

These scholars were given the ability by Allah to engage in ijtihad and establish legal rulings.

Category 2: Partial Mujtahid (Scholars Who Weigh Opinions)

These scholars had deep knowledge of Islamic jurisprudence, hadith, and tafsir, and were able to critically analyze and determine the stronger scholarly opinions.

1️⃣ Imam Al-Nawawi (1233–1277 CE) – A Shafi’i jurist and hadith scholar known for refining scholarly positions in al-Majmu‘ and Riyadh al-Saliheen.
2️⃣ Imam Al-Suyuti (1445–1505 CE) – A prolific Shafi’i scholar who authored over 600 works and analyzed opinions in hadith, tafsir, and fiqh.
3️⃣ Ibn Hajar Al-Asqalani (1372–1449 CE) – A great hadith scholar who explained contradictions in narrations and strengthened jurisprudential rulings.
4️⃣ Ibn Taymiyyah (1263–1328 CE) – A Hanbali scholar known for his independent reasoning and critique of established fiqh opinions.
5️⃣ Ibn Al-Qayyim (1292–1350 CE) – A student of Ibn Taymiyyah who contributed significantly to jurisprudence and legal methodology.
6️⃣ Imam Ibn Kathir (1301–1373 CE) – A renowned scholar of tafsir and hadith who analyzed and weighed scholarly rulings.
7️⃣ Imam Al-Qurtubi (1214–1273 CE) – A Maliki scholar known for his critical analysis of Quranic exegesis and legal rulings in Tafsir al-Qurtubi.
8️⃣ Imam Al-Subki (1284–1355 CE) – A Shafi’i judge and jurist who reviewed and classified fiqh rulings.
9️⃣ Muhammad Al-Shawkani (1760–1834 CE) – A Yemeni scholar who rejected blind following and engaged in legal analysis across schools.
🔟 Shah Waliullah Dehlawi (1703–1762 CE) – An Indian scholar who studied the four madhhabs and advocated for evidence-based jurisprudence.

​Category 3: Muqallid with Awareness (Scholars Who Follow But Verify)

These scholars followed established Islamic schools of thought but had the ability to verify opinions, reject weak rulings, and emphasize the importance of sound evidence. They relied on the works of earlier scholars while ensuring that the rulings they followed aligned with authentic Islamic teachings.

Well-Known Scholars in Category 3:

1️⃣ Shaykh Muhammad ibn Abd al-Wahhab (1703–1792 CE) – A scholar of the Hanbali school who emphasized the purification of Tawheed and the rejection of unfounded practices. He followed the teachings of earlier scholars but revived the call to adhere strictly to the Qur'an and Sunnah.

His Major Students & Offspring:

• Imam Abdullah ibn Muhammad ibn Abd al-Wahhab (1751–1829 CE) – Continued his father’s teachings and spread Islamic knowledge in Arabia.

• Imam Husayn ibn Muhammad ibn Abd al-Wahhab (d. 1826 CE) – A strong defender of his father’s dawah and an important scholar in Najd.

• Imam Sulaiman ibn Abdallah ibn Muhammad (d. 1818 CE) – A scholar and author of works on Tawheed.

2️⃣ Shaykh Abdul Aziz ibn Baz (1910–1999 CE) – The former Grand Mufti of Saudi Arabia and a strong advocate of following the Qur'an, Sunnah, and the correct interpretations of scholars. He followed Hanbali jurisprudence but emphasized authentic evidence.

3️⃣ Shaykh Muhammad ibn Salih al-Uthaymeen (1925–2001 CE) – A well-respected scholar who followed the Hanbali school but encouraged verification of rulings through Quran and Sunnah.

4️⃣ Shaykh Al-Albani (1914–1999 CE) – A great hadith scholar who revived the study of authentic and weak narrations, ensuring rulings were based on sahih hadith.

5️⃣ Shaykh Salih Al-Fawzan (b. 1933 CE) – A leading scholar of fiqh and Tawheed, known for verifying rulings within the Hanbali school and rejecting baseless fatwas.

6️⃣ Shaykh Abd al-Rahman ibn Nasir al-Sa’di (1889–1956 CE) – A renowned Hanbali scholar and commentator of the Qur’an, emphasizing clarity in fiqh rulings.

7️⃣ Shaykh Muhammad Al-Ameen Al-Shanqiti (1905–1973 CE) – A scholar known for his deep knowledge of tafsir and jurisprudence, ensuring rulings align with the Qur'an.

8️⃣ Shaykh Abdullah ibn Abdul Rahman Aal Al-Shaykh (b. 1948 CE) – A scholar from the family of Muhammad ibn Abd al-Wahhab, continuing the scholarly tradition of following evidence-based rulings.

9️⃣ Shaykh Rabi’ ibn Hadi al-Madkhali (b. 1931 CE) – A scholar known for his study of hadith and analysis of modern ideologies, ensuring alignment with authentic teachings.

🔟 Shaykh Bakr Abu Zayd (1944–2008 CE) – A scholar who studied Islamic legal principles and ensured clarity in jurisprudential rulings.

Category 4: The Common Muslim (Seeker of Religious Guidance)

This category includes ordinary Muslims who lack the knowledge to perform ijtihad or weigh opinions. They are required to seek guidance from knowledgeable scholars. Allah commands: “So ask of those who know the Scripture, if you know not.” (Surah al-Nahl 16:43) Such individuals should consult a scholar they trust and follow their guidance in matters of halal (permissible) and haram (forbidden).