 الحمد لله رب العالمين، له الحمد الحسن، والثناء الجميل، وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق، وهو يهد السبيل، وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد إن شاء الله تعالى، سنبقى المساعدة إلى فق، وإنها تحديث حصولاً اليوم إن شاء الله تعالى، سنتحدث عن المساعدة التمدهب مع مدهب اليوم سنتحدث عن التمدهب مع مدهب ماذا مباركbelievable في تتبع أمدهب؟ are you allowed to follow a medhab? are you not allowed to follow a medhab? are you not allowed to follow a medhab? if you follow a medhab which one should you follow etc. the questions that people may ask I hope to answer it insha'Allah تعالى in this session the first thing we have to all agree upon is our religion, it stands on حسناً على الصليني عظيميني ، يحصل على تلقائبين ، أصدقائبنا يحصل على تلقائبين جيداً ، without it your religion goes . أول من them is تجرير التوحيد للله تعالى to single Allah in oneness ، to single Allah in عبادة ، and the second foundation in which it stands on is الاتباع للنبي صلى الله عليه وسلم and following the prophet صلى الله عليه وسلم so our religion it stands on those two foundations the first one is that you only worship Allah عز وجل you don't associate partners with him and the second thing is الاتباع to follow the messenger عليه الصلاة عليه الصلاة وسلم that is what the religion revolves around and the textual evidences meaning the quran and the sunnah because of these two it divided the people into two because of those two foundations the people broke into two أهل السنة والجماعة those who hold on to the the two principles that we mentioned and so they are the guided people they are referred to as what as أهل السنة والجماعة and the opposite of them is the people of innovation who didn't come with those two fundamental principles that our religion stands on so أهل السنة والجماعة became what they became the ones known to do what they became the ones who was found in them to sing Allah in worship and to follow the prophet عليه الصلاة وسلم and so because of that أهل السنة they gave presidents to the kitab and the sunnah over every speech every opinion every analogy every political stance every sentence senses and every rational observation they gave the quran and the sunnah presidents over that and the evidence in which they followed in this regard is the statement of الله عز وجل يا أيها الذين آمنوا أطيع الله وأطيع الرسولة وأولي الأمر منكم فإن تنازعت في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر ذلك خير وحسن تأويلة they follow that verse where الله سبحانه وتعالى he says oh those of you who believe obey الله and obey the messenger وأولي الأمر منكم and obey those who have authority over you if you look at that verse الله سبحانه وتعالى he said يا أيها الذين آمنوا those of you who believe أطيع الله أبي الله وأطيع الرسولة and obey the messenger أباية الله and obey the what why was the obedience repeated twice أبي الله and obey the prophet but when he came to the أولي الأمر the word obedience didn't come because الله and his messenger are obeyed unrestrictedly whereas أولي الأمر منكم they are only obeyed as long as they are in what in line with الله and his messenger and أولي الأمر منكم here are those who have authority over you as the leaders and the scholars and the scholars so the scholars are obeyed when they are what when they in line with الله and his الله and his messenger and then الله says فإن تنازعتم if you dispute one another difference of opinion occurs between any one of you what should you do فردوه إلى الله bring it back to Allah how do you bring it back to Allah bring it back to the Qur'an and how do you bring it back to the Prophet فردوه إلى الله والرسول how do you bring it to the Prophet after he died you bring it back to his you bring it back to his sunnah as ابن القيم رحمه الله mentioned الله سبحانه وتعالى also said in the ayah اتبع ما أنزل إليكم من ربكم ولا تتبع من دونه أولياء قليلا ما تذكرون الله سبحانه وتعالى he said اتبعوا follow ما أنزل إليكم من ربكم that which has come to you from your Lord ولا تتبعوا and do not follow من دونه besides الله أولياء righteous people don't follow them follow Allah and his messenger meaning if they go against that which Allah and his messenger say الله سبحانه وتعالى also said وتقوا الله إن الله سميع وعليم الله سبحانه وتعالى he says those of you who believe don't put anyone's speech before Allah and his messenger لا تقدموا بين يدي الله ورسوله تقدموا what does it mean don't put anything before Allah and his messenger and then Allah says وتقوا الله be conscious of Allah and fear Him in doing this also Allah سبحانه وتعالى he said let those be cautious those who are opposing الله and his messenger way let them be cautious what should they be cautious of and تصيبهم فتنة or يصيبهم عذاب قليم they will they will go through fitna or they will go through what a severe punishment later إن شاء الله وتعالى we will see what is meant by fitna and what the scholars explained to be fitna those آيات what does it show us and what does it benefit us to follow the quran and the the sunnah الامام البخاري and muslim narrated من حديث أبي وهريرا the حديث of أبي وهريرا اقتتلت مرأة تاني two women two women one fought one another and they were from the tribe of Hudayl they were from the tribe of Hudayl meaning they threw something at each other a rock and one of the women died and that woman was pregnant and when she died so did the child in her womb die as well so the prophet صلى الله عليه وسلم he commanded I mean he judged that the woman of course there's blood money and also for the child there's a blood money so a companion he said to the prophet he said his name was حمل بل نابغة after the prophet gave a judgment he said how am I going to give blood money to a child that hasn't drunk he hasn't drunk he hasn't had any water nor has he eaten food nor has it spoken it's more appropriate that that child is thrown and I don't have to pay pay blood money for it then the prophet صلى الله عليه وسلم he said this man is from the brothers of the soothsayers soothsayers and the reason why he said that is because because of how he tried to make his speech rhyme in opposing the prophet صلى الله عليه وسلم so the prophet didn't allow anyone to oppose his speech عليه الصلاة والسلام and the صحابة they took that on board they took that on board عبدولي بن عباس he commanded the people بِتَّمَتُعِفِ الْحَجِ he commanded the people حَجُتْتَمَتُعُ حَجِ has types and one of the types of حج is called حجُتْتَمَتُعُ عبدولي بن عباس he commanded the people to do حجُتْتَمَتُعُ so a person stood up and he opposed عبدولي بن عباس he went against عبدولي بن عباس and he said to him he said to ابن عباس إن أبابا كرن وعمارا أبو بكر and عمر كنا ينهياني they used to prohibit both of them and حجتْتَمَتُعُ both of them were against حجُتْتَمَتُعُ فقال عبدولي بن عباس and then he said أرى هم سيهلكون I see these people are going to be destroyed ابن عباس is saying this I see that you people will be destroyed أقولوا I say to you قال رسول الله I say to you the prophet said ويقولوا and then one of you would say to me نها أبو بكرن وعمار أبو بكرن وعمار prohibited meaning are you going to a go against that which the prophet said with the statement of who الشيخان the best of this umma after the prophet عليه عليه الصلاة والسلام أبو بكر and عمر عبدولي بن عمر the same thing he would command حجُتْتَمَتُعُ and they came up to him and they said to him your father عمر رضي الله عنه he doesn't allow it and then he said to them أف كتاب الله عز وجل أحق أن يتبع أم عمر is my father more deserving to be followed or the كتاب الله عز وجل because in the Qur'an ودل الله سي فمن تمتع بالعمرتي إلى الحج فما استيصر من الهدي so are we going to follow my father عمر or are we going to follow the book of Allah عز وجل الامام البيهاقي narrated in the sunan الخبراء عبادة من الصامة رضي الله و تعالى عنه he prohibited based on the prophet صلى الله عليه وسلم his prohibition دير هميني بديرهم two dirhams to be exchanged for one dirham because that is money that you cannot do that for you can't this is عين الربع it becomes riba right gold you cannot change silver the same so he said أن النبيع عبادة من الصامة and he said that the prophet prohibited دير هميني بديرهم two dirhams to be given for one dirham the prophet prohibited this فقال رجل and a man stood up and then he said ما أرى بهذا بأسا i don't see a problem in this what's the problem if two parties are both happy with it what is the problem and then عبادة من الصامة and he said أقول قال النبي صلى الله عليه وسلم i am saying to you the prophet said و تقول and then you come and you respond to me by saying لا أرى به بأسا i see no problem with it والله لا يذلني و إياك سقف أبدا والله me and you will never come under the shame roof again get out of my face والله no roof will shade both of us together get out of my face ألمام الداريمي narrated this in his sunan so the salaf were like that صحابة و رسول الله when it came to تعظيم النصص venerating glorifying the text over everybody و لذلك أبي سلمه he narrated that أبو هريرا رضي الله تعالى عنه he said that the prophet صلى الله عليه وسلم said الوضوء منما مستت النار that the prophet صلى الله عليه وسلم he said to do وضوء from the thing that the fire that went through the fire to do وضوء from whatever is cooked on the fire he mentioned this حديث عبد الله بن عباس رضي الله تعالى عنه أي نوب الكامبانيين he said يا أبا هريرا عبد الله بن عباس he said to أبو هريرا أنا توضأ من الدهني أنا توضأ من الحميمي should we do وضوء from هووطه because you said anything that goes through وووطه we have to do وضوء from this is not me we have to do وضوء from وووطه هووطه trying to oppose what the prophet said right so he أبو هريرا دان ستهم يبنى أخي إذا سمعت حديثا من رسول الله ابن عباس if you hear a حديث from the prophet of الله صلى الله عليه وسلم فلا تضربوا لله الأمثال don't give الله a parable don't give الله an example ألمام التينميبيا الإبنو ماجه generated this وشيخ ناصر authenticated إن صحيحه من ماجه إبنو سيرين قتاد generated he said حدث ابنو سيرين محمد ابنو سيرين he narrated from the prophet صلى الله عليه وسلم فقال رجل any man stood up and he said قال فلان كذا وكذا after he narrated what the prophet said a man stood up and said but so and so said this and so and so said this and ابنو سيرين said أحدثك عن النبي صلى الله عليه وسلم I am telling what the prophet said وتقول قال فلان وفلان and you're telling me what so and so said لا أكلموا كأبدا I'm never going to speak to you and محمد ابنو سيرين from that day on was never spoke to a man شغل إسامي ابنو تيميا he then said in his مجموع الفتاة he said من أعظم ما أنعم الله one of the greatest things الله blessed من أهل سنة is إعتصام بالكتاب والسنة how they hold onto the كتاب النسنة فكان من الأصول المتفق عليها بين الصحابة والتابعين لهم بإحسان one of the things that the companions and the students of the companions all agreed upon which was اللى يقبلوا that it's not accepted أنه لا يقبلوا من أحد قطوا أن يعارض القرآن لا برأيه ولا ذوقي ولا معقوله ولا قياسه ولا وجده that anyone can go against the قرآن and the sunnah with his logic with whatever he thinks his opinions with his analogy and etc this is something they all agreed upon here the question is can i oppose the قرآن and the sunnah based on a statement of an Imam i follow a مدهب so my مدهب says this can i let's look at the سلفوا in regards to this issue and how they saw it الإمام الترميدي in his sunnah الإمام الترميدي he mentions in his sunnah he says وسمع to abasai bin i had أبو سائي بن سي he mentions this يقولوا سيين كنا عند وكيع we were with وكيع ابن جرح الرؤاسي فقال لرجل عنده ممن ينظر إلى الرأي أم ممن ينظر في الرأي وكيع ست أيمان who used to look into opinions and أهل الرأي was a madrasad which we will speak about later when we speak about the مدهب of الإمام وابو حنيف and others anyways وكيع مانشند the permissibility of إشعار البدن to place a mark on the بدن بدن is the animal that's going to be slotted for the هدي in Hajj to place a mark on it so when he mentioned that this is a sunnah from the prophet of the the prophet of Allah نبي الله محمد وكيع a man stood up and he said إبراهيم النخعي who's a تابعي جليل النوب تابعي he said الإشعار مثلة to make a mark on an animal is mutilation and mutilation for the animal is not allowed you can't cut an animal's nose and ears you can't mutilate an animal so placing a mark on it is it falls on the mutilation is not permissible وكيع فراعي بسائب فراعي وكيع غضب غضب شديدا وكيع became excessively angry and then he said أقول لك I am saying to you قال رسول الله the messenger said والتقول قال إبراهيم أن يتنمي إبراهيم النخع he said ما أحقاك your rights what you deserve right now is بأن تحبس that you get present you get put behind bars ثم لا تخرج and then you do not come out from prison حتى ينزع عن قولك unless you come back from what you just said that's how harsh they were listen to this this is the most shocking thing that you come across ابن أبيضي بن something he said about ألمان مالك who is ألمان مالك ألمان مالك is أمام أدار الهجرة ألمان مالك صاحب الموطع ألمان مالك is أن نجمه he's a star in سنة صحيح ألمان مالك when it came مجلس الخيار the hadith of the prophet صلى الله عليه وسلم he said ألبية يعاني that the two transactions of the two people is based upon بالخياري ما لم يتفرق as long as they don't depart from one another صح when two people buy from one another they have time which they can come back from their view and say you know what give me back my money I don't want the product the person has a what that medjilis إمام أمالك this hadith he didn't accept it of course he has his own interpretation and his own reasons okay like إبن أبي ذيبن said something very powerful when he was told an Imam with ذهب he mentioned نصير على منه بلا لأني read it قال أحمد إبن حنبلين بلا غا إبن أبي ذيبن it reached إبن أبي ذيبن a great imam who is equivalent to إمام مالك or close to إمام مالك أن مالك لم يأخذ بحديثي that إمام مالك did not take the hadith البيعاني بالخيار he didn't take this hadith إمام مالك فقال إبن أبي ذيبن he said يستطاب مالك is told to repent فإن تابه if he repents then that's good وإلا ضرب عنقه except or else إمام مالك is killed or else إمام مالك is killed for us for going against the Prophet's hadith ما سيمه مالك look what إمام مو أحمد straight after that إمام مدهب mentions نصير على منبلاع he said أحمد بن حنبل he said هو أروع وأقوال بالحق من مالك إبن أبي ذيبن is right in this issue he has more ورع and he's more safer in this issue than إمام مالك but إمام مدهب he didn't like that and he said لو كان ورع إبن أبي ذيبن هد ورع كما ينبغي as it was لما قل لما قال هذا الكلام القبيخ في حق إمام عظيم he would never have said something filthy like that regarding a great إمام such as you know إمام ذهب when you read السير على منبلاع sometimes he gets angry of some people statements that they say and he gives a تعقيب he says if إبن أبي ذيبن is a person who is righteous and he has ورع in his statement then he wouldn't have said this about إمام مالك على كل حال the point I want to get from this story is how they were strong and harsh and tough in the issue of following the نصوص الوحيين and the fact that you're not allowed to go against the kitab and the sunnah for whatever opinion that you think it's out there if it goes against the Qur'an and the sunnah here the question is brothers now this is the golden question which is some people it seems as though when they look at all of those statements and when they look at those evidences that I wrote that he only refers to the people of knowledge and not the ignorant ones that the I that I mentioned فاليحذر فاليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم أما the آية اتبع ما أنزل إليكم من ربكم ولا تتبع من دوني أو لياء قليلا ما تذكرون يوياي الذين آمن لا تقدم بين يدي إليه ورسولي واتقوا الله إِنَّ اللَّهَ سَمِعٌ عَلِيمًا بآية ياء الذين آمنوا أطيع الله وأطيع الرسول وأولي الأمر منكم فإن تنازعتون في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله باليوم الآخر ذلك خير وأحسن وتأويلها those verses and many other verses they look at it as though it's only for the scholars and that عامة للناس they are not being spoken to here and that's incorrect everybody should follow the Qur'an and the sunnah كائنة من كان whoever that person may be whether he's a person who has no knowledge or whether he's a person who has great knowledge everybody has to follow the Qur'an and the sunnah but the way that everyone has to follow it is different لا شك and that needs تفصيل which will come to you here there's an important another second question which is some people when it comes to those evidences that I bought they look at it as though it's only referring to issues which are عقيدة مسائل which are قطعي clicker issues and that it's not referring to fiqh issues meaning the Qur'an and the sunnah is not really followed in fiqh issues you can follow the qul of a مدهب an imam and what he said and that دليل has to only be followed in issues of what عقيدة that's as though some people's statement or that's how they come across what they say صحيح correct and that's not true because all of those evidences is referring to what المسائل العلمية and also المسائل العملية عقيدة and fiqh both and the if you really look at them you actually find when it comes to these issues to follow in the qul of the sunnah the overwhelming majority of times they were referring to people who went against the fiqh issue not actually an عقيدة issue are we all together brothers if you go and read the great noble book علام الموقعين written by ابن القيم you actually find that the majority of the times the things that were spoken about were fiqh issues which they were staunch and tough on not necessarily عقيدة issues here i want to mention some statements of the self in this issue and إمامه أحمد رحمه الله he said something very powerful he said عجيب تولي قوم i am fascinated with the people who is saying this الإمامه أحمد is saying عجيب تولي قوم i am fascinated with the people عرف الإسنادة they know the chain وصيحةه and they know its authenticity whether it's صحيح or ضعيف they know it يذهبون and then they go إلى رأي صفيان then they go and they take this view of the sofiana theory they know the chain they know the hadith they know its authenticity they know it and they leave that and they go to whose view they go to sofiana theory وحمه الله and then he recited the ayah فاليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم أنا الإمام أحمد رحمه وليسد أتدريم الفتنة do you know what the fitna is الفتنة الشرق the fitna here is الشرق how is it شرق because لعله إذا رد بعض قوله أن يقع في قلبه because remember when you reject one issue one delil if you reject it you're going to reject 10 20 30 40 50 100 and you're going to go and then you're going to come out with a view that we should only take the Quran and then after that you just walk away from the religion and that's how it starts reject in one evidence the turning away from one evidence so don't believe don't believe in one delil ولي ذلك the person who wants to hack he will take one evidence if it's brought to him and that's enough for him one evidence is enough for him the same way he won't go against one evidence here another point that we want to go into these مذاهب الفقية that we see مذاهب الإمام أبي حنيفة مذاهب الإمام مالك رحمه الله الإمام الشافعي and الإمام أحمد من حمبل رحمه الله these مذاهب and if we add a fifth one which we're going to mention إن شاء الله إتعالى مذاهب الظاهرية I'm going to speak about these four five مذاهب and we do believe that there are five مذاهب some scholars don't believe that and it's a خلاف whether this fifth one can be counted or not but that's a side point these five مذاهب they came about but they came off القرون الأول المفضلة they came after that they spread after this is where these مذاهب came the students of these imams spread their مذاهب and they're the ones who combined it and they're the ones who collected it they're the ones who then looked into it and brought principles out of it وما إلى ذلك and then they became the four مذاهب I'm at the five مذاهب and then I followed they were other مذاهب they were other مذاهب such as سفيان الثور رحمه الله يهد مذاهب and the imam الأوزاع he had a mudhab اللي ثم نسعد had a mudhab إسحاق إبن راهوية had a mudhab أبو ثور had a mudhab he's a mudahib that existed but in Darasa it perished and it went ولم يمتدى and it didn't spread like these four mudhabs spread these four mudhabs they spread until today we see them but the question is just because these four mudhabs are present till today from that time till now does it mean that the حق is in these four mudhabs does it mean that because the other mudhabs went that's an indication and an evidence that the حق is restricted to these four imams الامام أبو حنيفة and الامام مارك وشافعي أحمد and that the حق is not outside this is that what it means does it mean that these mudhabs are a proof that we should follow does it show that we have to follow these mudhabs and does it also show any other mudhab other than these four are weak is that what it shows no it doesn't and there's something I want you to all memorize إن شاء الله و تعالى which is these mudhabs spreading and staying till today is it's a universal issue and it's not a legislational issue it's a universal thing it's from Allah's way of doing things الله has a sunnah a way that He does things سبحانه و تعالى a path in which He does things سبحانه و تعالى and so these four mudhabs spreading is a universal issue and you're not allowed to use a universal issue to make it a legislational matter احفظوا memorize this point you are not allowed to use a universal issue and say that because universally this happened it must be this give you an example somebody can say I went to the grave so-and-so and I asked him for a child I've been asking you for 10 years and Allah gave me a child so that means it's permissible for me to ask the dead what did He use He used the universe He's something happened for Him and so this universal thing is making Him say what the permissibility of this issue and that's something we should stay away from yes you can use a universal sign to prove a textual evidence to strengthen a textual evidence there's a delirious issue and then you're trying to prove a universal sign to support it are we all together such as الله تبارك وتعالى He destroys oppressors and then you bring an example and you say look at these oppressors Allah destroyed them وما إلى ذلك that's permissible but to make the ruling for something which has no textual evidence but your evidence here is a universal evidence this is not correct does that does that make sense does everyone understand that point that's very important that we understand it so the question here is why did these four Medhab spread and not the rest the reason why these four Medhab spread is because they venerated and glorified the textual evidence the Quran and the sunnah that doesn't mean the other ever imams didn't but these four imams they stuck by the textual evidence the Quran and the sunnah and they honored it and they glorified it and because of that الله تبارك وتعالى allowed their statements and their views to spread not because they are infallible and they are free from mistakes that's not why it spread and that's not why it continued that is not why it continued let me give you some examples of how they respected and honored and venerating the textual evidences ابن القيم said وقد نهل أئمة الأربعة عن تقليديم the four imams أبو حريفة مالك شافعي and أحمد four of the imams all of them prohibited to be blind followed all four of them said no one should bind for us وذن مو and they rebuked من أخذ أقوالهم بغير حجام and all four of them rebuked anyone who took their statements without any proof they rebuked that how dare you do that the four imams did that ابن حزم يسالنس كتاب الإحكام في أصول الإحكام وقد ذكرنا أن مالكن وأبا حنيفة والشافعية لم يقلد لم يقلدوا sorry ولا أجازوا لأحد أن يقلدوهم ولا أن يقلد غيرهم مالك أبو حنيفة شافعي they did not blind follow anyone ولا أجازوا no did they allow anyone to blind follow them and they also didn't allow anyone to blind follow anyone else ولذلك they said it is not permissible for anyone أن يأخذ بقولنا to take our statements ما لم يعلم من أين أخذناه if he doesn't know where we took it from no one should take our statements if he doesn't know where we took it from ابن عبدالبر mentions in this كتاب الإنتقاء that they said it is not permissible for anybody to give a fatwa from my book until he knows where I took it from and why I said it and what was my reason behind it الإمام مالك and he said إنما أنا بشر الإمام مالك he said this I am a human being أخطئوا I get it wrong وأصيبوا and I get it right فنظرو في رأي look at my opinion فكل ما وافق الكتاب والسنان everything that is in line with the كتاب والسنان فخوضوه take it وكل ما لم يوافق and everything that is not in line with the كتاب والسنان and it's not in agreement with the كتاب والسنان فتركوه leave it abandon it إمنا عبدالبر mentions that إنه كتاب جامع بيان العلم وفضلي and إمام المشافعي he said a statement that deserves to be written in ink of gold he said the Muslims are unanimously in agreement على أن من استمانت له سنة عال رسول الله صلى الله عليه وسلم that anyone who the quran of the sunnah becomes clear to him this is the إجبع there's no خلاف anyone who the quran of the sunnah becomes clear to him and من استمانت له سنة عال رسول الله لم يكن له it is not permissible for him after the quran has become clear to you and the sunnah became clear to you after that it is not permissible for you and يدعها لقولي أحد من الناس you could not leave it for the speech of anyone كائنة من كانة whoever that person is however high he is even if it's أبو بكر and عمر if the quran and the sunnah said something and it becomes clear to you you can't leave it for the statement the statement of every anyone they also said إذا صح الحديث عال رسول الله فخدوا به ودعوا قولي if a hadith is authentically transmitted from the prophet then take it and leave our speech and our statement ابن حزم he mentioned بسنة دي with his chain عن المازيني that الامام الشافعي he prohibited أنه نها عن تقليده و تقليد غيره شافعي said to his students don't blind follow me and don't blind follow anyone else don't و لذلك الامام الصيوطي has a kitab called الرد على من أخلده إلى الأرضي he has a book which he refutes a people who said that the the chapter of each dihad independent reasoning is closed you can't look at the quran and the sunnah all you have to do is blind follow he refuted them and he brought the statement of أبو شامه أبو شامه he said نها إمامنا أو إمان prohibited us أو إمام he prohibited us يعني شافعي الإمام الشافعي أن تقليدي to blind follow him و تقليد غيره and to blind follow other than him and many other statements الأمام أحمد he said لا تقليدوني ولا تقليد ماليكن ولا الثوري ولا الأوزاعي خذ من حيث أخذوا و لا و أرئوسه said من قلة فِق الرجلي to show you a person's فِق is very little they don't have good فِق is أن يقليد في دينه الرجالة that he blind follows men and then he said لا تقليد دينك أحد and don't ever blind follow anyone and because of that الإمام أحمد never wrote his madhab and he never allowed his madhab to be written الإمام أحمد إمان القيام الكوري he said he said و لأجل هذا لم يؤل في الإمام أحمد and because of that الإمام أحمد did not author فِق he didn't author الإمام أحمد did not write كتابا فِل فِق a book in فِق وإنما دوّن أصحابه his students came and they authored it they authored his madhab من أقواله و أفعاله from his speeches and his actions و أجوبته and his verdicts the answers he gave و غير ذلك and other than that الإمام أحمد didn't even do it and if you look at الإمام أحمد madhab the scholars they bake it into three طبقة which are known as طبقة المتقدمين the early generation and that starts from الإمام أحمد up to القاذي أبي علا and طبقة المتوسطة is from القاذي أبي علا up to ابن مفلح الحفيد and from the third one is طبقة المتأخيرين of the last generation it starts from على أدين حداري 885 up to الإمام منصور إبن و إدريس البهوتي رحمه الله و درنا شرح of the كتاب المنتهى منتهى الإرادات so even if you look at مدهة الإمام أحمد today that many people are studying today well it has to be الشديد just to show you something today the مدهة الإمام أحمد that you're studying it goes back to طبقة المتأخيرين no one really goes to the level high they stick with the last level which is the level of who على أدين الإبن و سليمان they stick with his أقوال and then الإمن و نجارنا حجاً they really go back to the كلام of even حتى موافق دين من قدامه أوث ده كتاب المغني أنا عمده أنا الكافي أنا المقنع so the point I'm trying to come to brothers here right now is that was a side point is all of those أئمة were very staunch and they were very tough when it came to what following the قرآن سنة and venerating the قرآن سنة أم what over the speech of anybody the قرآن and the سنة should be given presidents now I want to mention something because all of that looks like I'm against مدهب right doesn't it look it does let me come back to a point now and this is very important because those who teach مدهب and this is something I would say it's necessary that they nurture the people with the veneration of the قرآن and the سنة and the honoring of the قرآن and the سنة and the importance of following the قرآن and the سنة and that the person doesn't straight away will open a book in فق and say قال الامام first حلق before before you start the book he should teach the people the importance of the قرآن and the سنة and how it should be followed and that this is something that everyone should follow he should build and place that in the hearts of the people and then إن شاء الله تعالى if he wants to teach it then no problem he and I I want to mention something كتب المدهب the books of مدهب whether it be مدهب المدهب المدهب المدهب المدهب المدهب المدهب المدهب المدهب المدهب المدهب المدهب is it is a path which is easy كتب المدهب is an easy way to gain فق without a doubt that is the issue لا ينتظح فيه كبشان two goats will not head but one another one it's a Muslim that كتب المدهب and كتب المدهب it's an easy way أسهل طريق وإيسرها it's the easiest and the most simplest of way gain فق but the question is is it the only way to gain فق no so please distinguish these two things from one another those who say that you have to study a فق and that's the only way to understand the Quran and the sunnah and those who say no that's not the only way there are other ways but the best and the easiest is to study through فق do you see the difference some are saying السبيل الوحيد لطلب العلم to gain knowledge و التفق and to have understanding it's through مدهب there's no other way and another group is saying no there are other ways and we're going to show other ways that there are okay there are other ways but the easiest the simplest is without a doubt no one can deny that it is through following a مدهب and going through a مدهب that is the easiest way that is the easiest way but here the question is and it's a common question that is asked following the مدهب is it wajib is it wajib to follow the مدهب isn't that common question that's asked no no it's not obligatory why because anyone who says it's obligatory he's talking about شرعي حكم شرعي which is تكليفي he's given a jurisprudence ruling and the wujib the obligation goes back to where القرآن والسنة و إجماع الأمة the quran and the sunnah and the إجماع can only make something obligatory so here following the four أئمة الأرباع you have to be upon a مدهب the person have to be from the quran or the sunnah or they have to be as a consense they have to be I say consense will they be able to be a quran in this issue can they who came first the four imams or the quran and the sunnah so the quran and the sunnah cannot support that صح and as for إجماع then it can't be the إجماع of the صحابه because they were after the صحابه and we all together so here the question is the following of مدهب is not obligatory at all but it's permissible it's a وسيلة it's a means it's a path you can take but it's not obligatory it's not واجب and those who have said that it's واجب are the متأسيبين of the أصولين they are people who are فناتك from the أصولين who say that لكن you will never come across a scholar who is a محقق who will say such a speech never a scholar who is a محقق مدقق will never say something like that will never say something like that another question now is the truth restricted to these four it's another question right which is a miss alla the scholar speak about which is إن حصار الحق is the truth restricted to these four meaning it doesn't leave any of those four if أحمد didn't say شافيع السري if شافيع didn't say أبو حريفة سري if أبو حريفة didn't say مالك سري it's with one of them to the extent that if these to the extent that they say if these four agree with each other on an issue it has to be a consensus and we have to follow it are we all together here the question is this issue would need a delil from the Quran and the Sunnah and the إجماع and of course that cannot be found from the Quran or the Sunnah or the إجماع so what can they use those who say that the truth is restricted to the four imams the only thing that they could use that's left for them is universal the universal signs what do I mean by the universal signs that they say scholars have come generations after generations and they've been following these four مدهب not any other مدهب and here it takes us back to something we mentioned before which was what can you use a universal sign for a شرعي ruling can you are you allowed to there's the تتابع العلمة because the scholars have followed on this issue and that they studied these books does it show that the truth is restricted to this no rather opposite is true which we'll come to later إن شاء الله I'm going to prove it even more later in the evening الليل كريم another group of people will come and they will say these books مدهب books that we have in front of us they have been worked on its principles its foundations have been worked on centuries decades and it has gone through the test of time صح so they say we will say all that has proven is not that it's obligatory to follow it it hasn't proven that nor did it prove that the truth is restricted in those four it hasn't proven that but the thing that it has proved for us is that these مدهب are متكامل that Mashallah it's complete it's been really served it's been taken care of the Allah has protected this Imam's speech that's all that can be said about it but it doesn't prove that the hack is restricted with these four nor does it prove that it's obligatory to follow those four the only thing that it does prove for us is that it's easier to follow it and also and that it's also a مدهب that has a Imam whose works have been worked on and it has been completed okay but it doesn't show that you have to follow it and sometimes these are the things that they use for you they'll say to you actually look at these مدهب this book started from this place and it went through this and then this and these scholars are at least a decade 1000 years ago before us or they've been these many years before us and look at these books we'll say that these books are good and they're easy to read or to go on and to benefit from but it doesn't show that it's obligatory to follow it nor does it show that the truth is restricted restricted in it another point that I want to prove is if you look at today you actually find some of the مجامع الفقية and you look at the مؤسسات العلمية and the دور الإفتاء so in some Muslim countries they actually give fatwa other than the four أئمة الاربع what they believe outside it some of the big like ashar like some of them give fatwas in issues that are in opposition to the four مدهب to all of them example طلاق with ثلاث the three طلاق that it happens as one even if the person intended three this is against the four إمام and this is the fatwa given by some of the مجامع الفقية so that they don't believe that the truth is restricted with the four are we all together brothers this مدهب is a مدهب that's عمر رضي الله and who believed it and before him and شكولي سام تيميب pushed it are we all together لكن إمامه أبو حريفة أمالك and شافي and أحمد all four of them don't believe that are we all together brothers and this is one of the issues that شكولي سام يمنو تيميب because of it he went behind prison he went to prison for it also the issue of مسابقة الخيل والإبن the racing of the course and the camel without having to bring a third one which is known as the محلل you don't bring a محلل without it the racing of the horses the permissibility or not the permissibility of the horse racing and the camel racing without a محلل this is not a madhab of the آئمة الأربعة this is the view of أبو عبيده and also إبن القيم in this كتاب الفروسية he wrote a whole book on it are we all together سام مجامع الفقير give this fatwa are we all together brothers and many other issues and many other issues like that another question that i want to answer before we go into these because we're going to study إلمام مو أبو حريف and great details إن شاء الله in his madhab and how it came about and إلمام ماليك and شارفه and أحمد but first of all we have to understand these points is it obligatory of us on a student of knowledge a student of knowledge if he wants to study فق that he goes through the madhab way i said study through a madhab way and that he's prohibited from going to any other books that are not madhabs is that the case no where we have to understand is it's whatever allows you to understand the kitab and the sunnah this is a means if there's any other means that will allow you to understand the Quran and the sunnah and have thick of it it's permissible and you allow to study it you are allowed to study it like for example the kitab الإقناع لمن المنذر and the kitab الدرار البهية في المسائل الفقية ريتما محمد من عريش شوكاني with his own شرح الدرار المضية and also the الشرح of صديق حسن خان which is روض الندية can a person study those books with those books and no madhabs and even منهج السهريكين بعدما ناصر السعدي that's not كتب المدهب these books are not كتب المدهب question here is can a person say I just want to do درار البهية I'm going to study this book and I don't want to go through this whole madhab process what do we say in this situation it's permissible if you're going to understand the Quran and the sunnah through it you don't have to necessarily go through a madhab but is it easier to go through a مدهب it's easier it's easier to get to your goal it's easier to attain great understanding it's easier but to say it's obligatory for you to go through كتب المدهب صحيح are we all together and it's not permissible to do تضيق تايترن something which is واسع and to prohibit that which is مباح another issue is if a person studies a كتب المدهب is not a كتب المدهب he's studying it because we said that it's good right it's easier it's faster to understand فق the way that they broke it down and the way they simplified it if that's the case is a person allowed to study كتب المدهب and if he sees an issue in it can he go out out of it is he allowed to go out or is it that he's studying this book he has to restrict himself to this book for example a person he's studying مدهب شجاع في فقر شافع does he have to stick to this book and not go outside it or is he allowed to go out the person is either one of two if he's a مجتهد then لا شك ولا ريب he's not allowed to if he's a مجتهد means he's reached a level to look at the قرآن and the sunnah then it's obligatory on him to look at the قرآن and the sunnah and take the what the قرآن and the sunnah says and he's not allowed to take the statement of a person the second person is a person who is a مقلد let's say a person who's a مقلد a blind follower the مقلد has to take from a teacher who gives him the evidence and we'll together brothers and he has to take and trust his teacher what does he do he trusts the teacher who's teaching him and he's like as some people this is what I see in them the I'm teaching a كتاب متأبيه شجاع I'm Abdulrahman مثلا and somebody else is teaching it we'll see that the متن here is wrong هلا بنسبة إليه I have one of two I've I'm reading a كتاب for you I'm teaching you you're studying this book with me this متأبيه شجاع with me كتاب من كتب it's a كتاب من كتب من متأبيه الشافعي I see this مسألة is wrong but the Imam wrote it in the book one of two past is open for me for me to say I'm not going to tell let's just stick to the book and the second one is to say no it's wrong are we all together and correct what's in the book the right way is that I have to correct it because if I leave you with something I believe it's wrong I've deceived you and what was my responsibility to tell you what's right from I might be wrong the book might be right that's بغضب another that's besides the point the point is I'm my responsibility that's placed on me is to tell what I believe to be right when I'm explaining this book to you because Allah تبارك وتعالى He said you clarify the issue to the people and you do not can see you do not conceal it you don't hide it are we all together متأبيه الشافعي they believe تلفظوا بالنية that you have to utter the intention you say you have to pronounce your intention I come across it and I look at it and I just go over it and I know the person next to me I teach him and I'm not telling him that what he studied I'm what he took is wrong is that correct is that correct for me to do that no it's not correct for me I have to clarify to him what I believe is right from what I believe is wrong as a teacher it's your responsibility and you have to clarify it for him and not watch the person being upon a mistake that you know is opposite all based on the opinion which is he's a beginner he will get to the point where he will understand so you're going to watch him do wrong you're going to watch him say أصلي ظهر أربعة ركعات and do تلفظ بالنية وما إلى ذلك other than that are we all together so the teacher his responsibility is to clarify the teacher may be wrong when the student lands he might realize that the teacher what he said was wrong and the meton was right are we all together brothers but the point at that moment is you gave them what you believe to be right and we're going to come to the مسألة how do we know what's راجح and what's not we'll come to that إن شاء الله و تعالى بإذن الله الكريم here another question that arises which is this person is a beginner this person's a beginner if you give him the evidences or you give him what is strong from what is weak he doesn't know how to distinguish it he's a beginner he's just a blind follower how would you do that to him this implies that the statement of the scholar is easier to understand than the quran and the sunnah when you say that you're saying that understanding the quram of an Imam is actually easier than the understanding of a what a delir from the quran and the sunnah and later what I'm going to do is going to bring you examples that it's a lot of the time easier to understand the qulur when a مسألة is mentioned like for example let's take the kitab as Zad let's look at كتب الشافعية as well how much how did they how much how much how much did they divide the water into they طاهر غاهر they say طاهر نلطاهر and they say طاهر غاهر نلطاهر and they're نجس no that's not doesn't exist the only thing is طاهر and there's نجس isn't it easier for me to tell him قولوا الراجح then instead of going putting him through this whole process of three when one is actually not it doesn't exist عند التحقيق when we go to the bottom of it are all together brothers so it's actually easier sometimes to give the evidence and the simplicity of it here the question is another question some people will say you have to follow the مدهب the reason is because من بابت تدررج this is the only way to understand فق and since it's the easiest way it has to be obligatory are we all together brothers تدررج now تدررج only shows us that it's easier that way what does it show us it shows us that it's easier to study the مدهب like this but it doesn't show obligation until now we have no evidence to say it's obligatory nor do we have any evidence to say that the حق is restricted in his full imams are we all together brothers but yes it's easier for example الامام he wrote the كتاب عمده once you finish it you go for the مقنع once you finish it الكافي once you finish it you go to the مقنع يحيى صرصري as ibn راجح mentions in this كتاب ديلو طابقات الحنابرة he brought it all together نيسد يسد كفى الخلق بالكافي وأقنع طالباً بمقنع فقه عن كتاب مطولي وأقنع بمقنع فقه مكان باحثاً وعمدته من يعتمدها يحصيلي ورورته ذات الأصول كرورة أماست بها الأزهار أنفاس شمالي تدل على الممطوق أو فدلالة وتحمل في المفوم أحسن محملي you mentioned the four books what did he mention مقنع سر عمده مقنع كافي الكافي ومقنع مقنع نعم تدرّج كذلك يذهبوا one after the other ويفعلوا ذلك إذا كانوا يريدوا لكنه لا يظهر أنه مجموعة نحن نحن نموضع كتب الشافعية تبدأ من متابع ونجعها تفعلها يذهبوا إلى ياقوط النفيس تفعلها بعد ياقوط النفيس يذهبوا إلى أزوبة لبن الرسلان تفعلها يذهبوا إلى عمده إلى سارك وعمده إلى ناسك تفعلها ويذهبوا إلى منهاج من نووي هذا يساعدك لا شك لكنه لا يجب أن تفعلها وكذلك ويجب أن تبقى أن تبقى المدهر