Scholarly Differences Among the Four Imams (Hanafi, Maliki, Shafi‘i, Hanbali) — A Research-Based Overview
(Hāmidan wa Muṣalliyan — All praise is for Allah, and peace and blessings be upon the Messenger of Allah ﷺ)
Many Muslims ask: if the Qur’an and Sunnah are the same for everyone, why do we still find differences between Imam Abū Ḥanīfah, Imam Mālik, Imam al-Shāfiʿī, and Imam Aḥmad ibn Ḥanbal (رحمهم الله)? Is one of them “wrong”? Is this harmful for Islam? And what should an average Muslim do?
This article gives a clear, research-based answer.
Part 1: Why Do the Imams Differ? The Main Reasons
1) The Nature of Islamic Texts and How They Are Understood
Not every Qur’anic verse or hadith comes with only one possible meaning. Scholars of uṣūl explain that texts are broadly of two types:
- Definitive in meaning (قطعي الدلالة): the meaning is clear and fixed (e.g., ṣalāh is obligatory, ribā is ḥarām). There is no real room for disagreement here.
- Probabilistic in meaning (ظني الدلالة): the wording allows more than one interpretation. This is where ijtihād (legal reasoning) and scholarly differences naturally occur.
Example: the Qur’an says:
“Divorced women shall wait concerning themselves for three quroʾ.” (al-Baqarah 2:228)
The Arabic term “quroʾ” has been used for both menstruation and a period of purity, so jurists differed in calculating the ʿiddah. Each side has linguistic and legal evidence.
2) A Hadith Reaching One Imam but Not Another
The Companions (رضي الله عنهم) spread across different lands. Hadith knowledge was not always gathered in one place at the same time, so:
- Imam Mālik may not have received a narration that Imam Aḥmad did,
- or the narration may have reached them through different chains, at different times.
Imam al-Shāfiʿī is famously reported to have said:
“If the hadith is authentic, then that is my madhhab.” (IslamQA)
(Meaning: no Imam preferred personal opinion over the Sunnah—rather, they differed over what was proven authentic and how it should be applied.)
3) Differences in Grading Hadith Authenticity
Hadith scholars sometimes differed: one scholar graded a report ṣaḥīḥ, another graded it ḥasan, and another considered it weak. If scholars differ about whether a key proof is strong enough, their legal conclusions will also differ.
4) Knowledge of Abrogation (Naskh)
Some rulings were replaced by later rulings. If one Imam had access to the later narration and another did not, their legal conclusion would understandably differ. This is not “rebellion” against Sunnah; it is the reality of transmission.
5) Different Legal Methodologies (Qiyās, Istihsān, Maṣāliḥ, etc.)
When no direct text exists for a new case, jurists use accepted tools of ijtihād—like qiyās (analogical reasoning) and other principles. These tools themselves require expertise and can lead to different outcomes.
6) Differences in Reports from the Companions and Early Scholars
The Imams also relied on the legal understandings of the Companions and Tābiʿīn. If the Companions themselves held more than one view on an issue, later jurists would naturally differ as well.
Does Shariah Allow This Kind of Difference?
1) The Qur’an Commands Non-Experts to Ask Scholars
Allah says:
“So ask the people of knowledge if you do not know.” (al-Naḥl 16:43)
This is a clear basis for referring to qualified scholars rather than trying to extract all rulings independently.
2) Ijtihād Is Rewarded Even If the Result Is Not Correct
The Prophet ﷺ said:
“If a judge makes ijtihād and is correct, he will have two rewards; and if he makes ijtihād and errs, he will have one reward.” (Islamic Urdu Books)
This shows that sincere, qualified ijtihād is not sinful—even when the conclusion differs.
Did the Imams Consider Each Other Misguided?
Historically, the Imams recognized one another’s scholarship. Their disagreements were academic, not sectarian hostility. This is why classical Sunni scholarship treats the four madhhabs as legitimate within Ahl al-Sunnah.
Two Types of Differences
1) Differences of Variety (Ikhtilāf al-Tanawwuʿ)
Both ways are acceptable, like certain variations in ṣalāh that are all reported in Sunnah.
2) Differences of Contradiction (Ikhtilāf al-Taḍādd)
Where two opposites cannot both be correct at the same time—this is unacceptable in core beliefs (ʿaqīdah), but in fiqh it is handled through ijtihād rules and scholarly discipline.
Most madhhab differences fall under fiqh-based ijtihād, not ʿaqīdah disputes.
Is One Madhhab Always “More Correct”?
Across different issues, different proofs may be stronger. No school claims every single position is perfect beyond ijtihād. Sunni scholarship generally holds that the four madhhabs are within truth and guidance, and disagreement is part of scholarly reasoning.
What Should an Average Muslim Do? (Taqleed / Following a Madhhab)
What Is Taqleed?
For a non-specialist, taqleed means following a qualified juristic school through reliable scholars—without personally being able to evaluate every chain of hadith and every uṣūl discussion.
This is consistent with the Qur’anic command to ask experts (16:43).
Why Following One Madhhab Matters
Most scholars advise the average Muslim to follow one recognized madhhab consistently to avoid:
- shopping for easy opinions (tatabbuʿ al-rukhaṣ),
- mixing rulings in a way that creates invalid “patchwork” practice,
- confusion in worship, marriage, business, and daily life.
Ibn Qudāmah (رحمه الله) discusses that when multiple mujtahids exist, a non-mujtahid may ask any of them; the framework assumes legitimate diversity among scholars. (shamela.ws)
Practical Advice: Which Madhhab Should You Follow?
- Follow the madhhab widely practiced in your region (it’s easier and supported by local scholarship).
- If you learned from scholars of a particular madhhab, sticking with it keeps your practice consistent.
- Avoid switching views issue-by-issue just to find the easiest option.
Final Takeaway: اختلافِ آئمہ Is Not a Crisis — It Is a Scholarly Reality
You should not feel anxious about “what the other Imams say” in ijtihādi matters, because Sunni scholarship recognizes the legitimacy of qualified juristic reasoning. Once you trust a reliable scholarly path and learn Islam through it, remain consistent, and practice your dīn with confidence.
