Reality of KNM (Mujahid) of Kerala

The Rise and Evolution of KNM: A Critical Analysis from the Perspective of Islamic Scholarship

Introduction

The Kerala Nadvathul Mujahideen (KNM) movement emerged as a significant religious reform movement in Kerala, India. Unlike traditional Islamic scholarly circles that were led by Imams, Mujtahids, or recognized scholars, KNM was largely formed by local peers—individuals known for their influence within the community rather than their scholarly credentials. The movement gained momentum due to its alignment with anti-madhab ideologies inspired by the Islahiyya movement of Egypt, which sought to reform Islamic thought by rejecting established jurisprudential schools (madhabs), opposing grave worship, and challenging blind adherence (taqlid) to traditional scholarship.

While KNM initially found rapid public acceptance, especially through government educational institutions, its theological foundations and interpretative methodologies have been subjects of intense debate and criticism. This article critically examines the KNM movement from the principles of the four Imams (Imam Abu Hanifa, Imam Malik, Imam Shafi'i, and Imam Ahmad), as well as the perspectives of Ibn Taymiyyah, Ibn Qayyim, Muhammad ibn Abdul Wahhab, and modern scholars like Ibn Baz and the Lajnah ad-Daimah.

The Theological Foundations of KNM and Its Deviation from Traditional Islamic Scholarship.

1. The Anti-Madhab Position and Its Consequences

KNM’s rejection of madhabs mirrors the Islahiyya movement’s ideology, which was influenced by modernist interpretations that sought to dismantle the traditional Islamic legal system. Classical scholars, however, have warned against the dangers of abandoning the madhabs without proper knowledge.

Four Imams—Imam Abu Hanifa, Imam Malik, Imam al-Shafi’i, and Imam Ahmad ibn Hanbal—where they emphasize following authentic Hadith over their personal opinions if a contradiction arises.

1. Imam Abu Hanifa (d. 150 AH / 767 CE)

📜 Quote: "If a hadith is found to be authentic, then that is my madhab."
📝 (Ibn Abidin, Radd al-Muhtar, vol. 1, p. 63)

🔹 Analysis: Imam Abu Hanifa acknowledges that authentic Hadith takes precedence over any opinion attributed to him.

2. Imam Malik (d. 179 AH / 795 CE)

📜 Quote: "Indeed, I am only a human being. I make mistakes and I am correct. So, look into my opinions: whatever agrees with the Book and the Sunnah, accept it; and whatever does not agree with the Book and the Sunnah, reject it."
📝 (Ibn Abd al-Barr, Jami’ Bayan al-‘Ilm, vol. 2, p. 32)

🔹 Analysis: Imam Malik instructs his students to compare his rulings with Qur’an and Hadith and to reject whatever contradicts them.

3. Imam al-Shafi’i (d. 204 AH / 820 CE)

📜 Quote: "If you find in my book something that contradicts the Sunnah of the Messenger of Allah (ﷺ), then take the Sunnah and leave what I have said."
📝 (al-Nawawi, Al-Majmu', vol. 1, p. 63)

🔹 Analysis: Imam al-Shafi’i makes it clear that his rulings must be corrected in light of authentic Hadith.

4. Imam Ahmad ibn Hanbal (d. 241 AH / 855 CE)

📜 Quote: "Do not blindly follow me, nor Malik, nor al-Shafi’i, nor al-Awza’i, nor al-Thawri. Rather, take from where they took (i.e., Qur’an and Sunnah)."
📝 (Ibn al-Qayyim, I’lam al-Muwaqqi’in, vol. 2, p. 302)

🔹 Analysis: Imam Ahmad warns against blind following (taqlid) and encourages direct reliance on the sources of Islam.

🔍 Conclusion: The Four Imams Rejected Blind Taqlid

All four Imams emphasized following authentic Hadith even if it contradicted their own opinions. Their madhabs were based on ijtihad (scholarly reasoning), but they never claimed their opinions were infallible.

Did Ibn Taymiyyah, Ibn Qayyim, Ibn Abdul Wahhab, Ibn Baz, Ibn Uthaymeen, and the Lajnah Oppose Madhabs or Only Blind Taqlid?

A widespread misunderstanding is that scholars such as Ibn Taymiyyah, Ibn Qayyim, Muhammad Ibn Abdul Wahhab, Ibn Baz, Ibn Uthaymeen, and the Lajnah ad-Daimah rejected the four Sunni madhabs. In reality, they respected the madhabs but strongly opposed blind taqlid (unquestioning adherence to a madhab without considering evidence from Qur’an and Sunnah). Below is a breakdown of their stance with direct references from their works.

1. Ibn Taymiyyah’s View on Madhabs and Taqlid

Ibn Taymiyyah (d. 728 AH / 1328 CE) affirmed the value of the four madhabs but condemned blind adherence when stronger evidence from Qur’an and Sunnah was available.

📜 Evidence from Ibn Taymiyyah

He states in Majmu' al-Fatawa: "Whoever blindly follows an imam (of a madhab) while knowing that the truth is contrary to his view, then he has contradicted the consensus of the scholars and followed his desires. But if one follows an imam due to inability to independently derive rulings, then he is excused." (Majmu’ al-Fatawa, vol. 20, p. 208)

🔹 Analysis: Ibn Taymiyyah acknowledges that non-scholars may follow a madhab when necessary, but scholars must follow the strongest evidence, not just their madhab’s position.

2. Ibn Qayyim’s View on Taqlid vs. Ijtihad

Ibn Qayyim (d. 751 AH / 1350 CE), a student of Ibn Taymiyyah, emphasized avoiding blind adherence and instead following evidence-based reasoning in fiqh.

📜 Evidence from Ibn Qayyim

He states in I'lam al-Muwaqqi'in: "The scholars of Islam are unanimously agreed that it is not permissible for anyone to issue fatwas based solely on the books of a madhab without understanding the evidence. The obligation is to follow the evidence of Qur’an and Sunnah." (I'lam al-Muwaqqi'in, vol. 2, p. 186)

🔹 Analysis: Ibn Qayyim clarifies that following a madhab without understanding its basis is incorrect. Instead, rulings should be derived from authentic sources.

3. Muhammad Ibn Abdul Wahhab’s Position on Madhabs

Muhammad Ibn Abdul Wahhab (d. 1206 AH / 1792 CE) did not reject the four madhabs but criticized those who followed them blindly without questioning their authenticity in light of Qur’an and Hadith.

📜 Evidence from Ibn Abdul Wahhab

He states in Ad-Durar as-Saniyyah: "The four Imams—Abu Hanifa, Malik, Shafi’i, and Ahmad—never told anyone to blindly follow them. Rather, they commanded that if a hadith contradicts their view, then the hadith must be followed." (Ad-Durar as-Saniyyah, vol. 4, p. 148)

🔹 Analysis: He confirms that the Imams of the madhabs themselves rejected blind taqlid, reinforcing the idea that their opinions must be cross-checked with Qur’an and Sunnah.

4. Shaykh Ibn Baz’s View on Madhabs

Shaykh Abdul Aziz Ibn Baz (d. 1420 AH / 1999 CE) encouraged studying a madhab but not adhering blindly when clear evidence contradicted it.

📜 Evidence from Ibn Baz

He states: "It is permissible for a Muslim to follow a madhab in learning religious rulings, but when it becomes clear that a ruling contradicts authentic hadith, then it is obligatory to follow the hadith and abandon the incorrect view." (Majmu' Fatawa Ibn Baz, vol. 5, p. 36)

🔹 Analysis: Ibn Baz supports madhab learning but rejects its absolute authority over authentic hadith.

5. Shaykh Ibn Uthaymeen’s Position on Taqlid

Shaykh Ibn Uthaymeen (d. 1421 AH / 2001 CE) also warned against strict adherence to a madhab without considering evidence from Qur’an and Sunnah.

📜 Evidence from Ibn Uthaymeen

He states in Sharh al-Usool min Ilm al-Usool: "Taqlid (blind following) is not permissible when one has access to authentic evidence. The scholars of the past never encouraged blind imitation; they encouraged seeking truth from the sources." (Sharh al-Usool min Ilm al-Usool, p. 459)

🔹 Analysis: He clarifies that taqlid is allowed for non-scholars, but scholars must seek evidence-based conclusions rather than blindly following a school of thought.

6. The Lajnah ad-Daimah’s Ruling on Following Madhabs

The Lajnah ad-Daimah (The Permanent Committee for Islamic Research and Ifta) in Saudi Arabia issued fatwas on the issue of madhabs and taqlid.

📜 Official Fatwa from Lajnah ad-Daimah: "It is not obligatory to follow a specific madhab. Rather, a Muslim must follow the ruling that is supported by the strongest evidence from Qur’an and Sunnah, even if it contradicts his madhab." (Fatwa no. 159, issued by Lajnah ad-Daimah)

📜 "There is no need for dividing people by madhabs in the Haramain (Two Holy Mosques), as Islam is based on unity. When an authentic hadith contradicts an opinion of a madhab, the hadith takes precedence." (Fatwas of Lajnah ad-Daimah, vol. 5, p. 28)

🔹 Analysis: The Lajnah confirms that one should prioritize Qur’an and Sunnah over strict madhab adherence.

7. Did These Scholars Reject the Madhabs?

❌ No, they did NOT reject the four madhabs.

✔ They respected and studied the madhabs but emphasized the importance of evidence-based rulings.
✔ They opposed blind following when Qur’an and Sunnah provided stronger guidance.
✔ They allowed non-scholars to follow a madhab as a means of learning Islam.

8. The Misinterpretation by KNM and Similar Movements

The KNM movement and other groups misunderstood these scholars and wrongly assumed that they called for complete rejection of the madhabs.
This led to self-proclaimed mujtahids issuing fatwas without qualification.
It also led to fragmentation in religious teachings, leading to controversial rulings such as:
- Claiming that madhabs must be abandoned entirely
- Untrained individuals issuing independent rulings
- Confusing the public on fiqh matters

In contrast, Ibn Taymiyyah, Ibn Qayyim, Ibn Abdul Wahhab, Ibn Baz, Ibn Uthaymeen, and the Lajnah advocated for a balanced approach:

Respect for madhabs
Flexibility to adopt the strongest evidence
Avoidance of blind taqlid

Thus, the KNM approach of disregarding madhabs entirely is a misinterpretation of these scholars’ teachings.

2. The Problematic Foundations of Islahiyya and Its Impact on KNM

The Islahiyya movement, which inspired KNM, advocated that Islamic texts should be reinterpreted in light of modern scientific explanations. While this approach may seem progressive, it led to severe theological distortions:

Rejection of Fundamental Islamic Beliefs: KNM scholars dismissed belief in demonic possession, the effects of black magic, and the evil eye, arguing that such matters were mere superstitions. However, classical scholars, including Imam Ibn Taymiyyah and Ibn Qayyim, extensively documented the reality of these phenomena, backed by Qur'anic and Hadith evidence.
Scientific Rationalization of Islamic Texts: The attempt to reinterpret every Islamic teaching in light of modern science led to a weakening of spiritual belief in the unseen (ghaib), contradicting core Islamic tenets upheld by the four Imams.

3. The Tafsir of Amani Mowlavi: A Violation of Tafsir Methodology

One of KNM’s major intellectual contributions was the Tafsir of Amani Mowlavi, a commentary on the Qur'an that was collectively compiled by Amani Moulavi, Moosa Moulavi, and Alavi Moulavi, along with several anonymous contributors. However, this method of tafsir compilation contradicts the established principles of Qur'anic exegesis as outlined by traditional scholars:

Tafsir Must Be Written by a Qualified Mufassir

The methodology of tafsir requires expertise in Arabic linguistics, Hadith sciences, and jurisprudence. Imam ash-Shafi’i (d. 820 CE) explicitly stated that tafsir should only be undertaken by those deeply rooted in Islamic sciences.

Reliance on Many Less Authentic Tafsir Works:
In preparing this tafsir, KNM scholars relied on problematic sources, including:
- Tafsir al-Razi, which Shaykh Khudhair remarked about: “It contains everything except tafsir.”
- Tafsir al-Manar by Muhammad Abduh and Rashid Rida, which heavily promoted modernist and rationalist interpretations.
- Tafsir of Sayyid Qutb, which is known for its political rather than scholarly approach to tafsir.

Since classical tafsir methodology emphasizes reliance on authentic sources, the Amani Tafsir violates traditional scholarly principles.

4. The Influence of Al-Albani and the Decline of Traditional Scholarship

Despite his father's discouragement against Hadith studies, Nasiruddin al-Albani became interested in Hadith at about twenty years of age, influenced by Muhammad Rashid Rida. The similar thoughts of Rashid Rida and Al-Albani together influenced KNM significantly, reinforcing their anti-madhab stance.

The early acceptance of Al-Albani’s work by Saudi scholars like Ibn Baz and Ibn Uthaymeen encouraged KNM members to abandon madhabs and engage in Hadith research without scholarly training. This led to:

The Emergence of Local “Muhaddith” and “Mufassir” Figures:
Many KNM scholars self-proclaimed themselves as Hadith experts without formal ijazah (scholarly authorization), violating traditional scholarly protocols.
Misinterpretation of Returning to the Qur'an and Sunnah:
Instead of consulting qualified scholars, KNM members misunderstood the command to return to Kitab wa Sunnah, interpreting it as an individualistic right rather than a scholarly responsibility.

5. The Rise of Unqualified Scholars and the Spread of Extremist Ideas

As bachelor’s degree holders from secular universities began assuming religious leadership roles, they started learning Islam from scholars like:

Yahya al-Najmi
Rabee' ibn Hadi al-Madkhali
Hasan al-Halabi

This diversified the ideological spectrum within KNM, leading to a rise in strange and extreme teachings, including:

Education in co-ed institutions is haram.
Worldly education is haram.
Wearing a wristwatch is haram.
One must migrate to the forest to preserve their faith, citing the Hadith of Hudhaifa (RA).
Thobe (long robe) is the only permissible dress code.
Migration from India is wajib.
Living under democracy is kufr, as democracy itself is disbelief.

These radical ideas have led to a new wave of extremism among younger KNM followers, pushing them towards rigid Salafism and even affiliations with the Shiddah group of Damaj, Yemen.

Conclusion: The Need for a Return to Authentic Islamic Scholarship

The KNM movement’s initial rejection of madhabs, its problematic approach to tafsir, and its eventual alignment with controversial and radical figures have led to a gradual intellectual decline among its followers. Instead of following the well-established methodologies of the four Imams and the recognized scholars of Ahlus Sunnah, the movement has embraced modernist and extremist interpretations that have weakened their theological and jurisprudential credibility.

Recommendations for Reform:

Return to Traditional Islamic Scholarship
Reject Extremist Tendencies
Follow Recognized Scholars
Revise Educational Curriculums.

Spiritual Coaching: About Me