 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، سنجد أن نتحدث عن الإنتهاء إلى فق، وإنها تحديث حسنًا اليوم إن شاء الله تعالى، سنتحدث عن الموضوع التماظهب، يتحدث عن التماظهب اليوم نتحدث عن التماظهب، تحضر صحيصة أي مدهب ويف you are allowed to follow a مدهب، are you not allowed to follow a مدهب, if you do follow a مدهب which one should you follow and etc. the questions that people may ask I hope to answer it إن شاء الله تعالى in this session هذا الأسئل أول شيء الذي يجب أن نفعله هو Our religion stands on two great foundations Without it, your religion goes The first of them is تجريل التوحيد لله تعالى To single Allah in oneness To single Allah in ibadah 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 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 والسلام 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 onto the The 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 أهل البيدعات والفرق 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 And they became the ones Who was found in them تجليد التوحيد لله تعالى والتباعي للنبي صلى الله عليه وسلم To sing Allah in worship And to follow the prophet عليه الصلاة والسلام 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 Allah عز وجل يا أيها الذين آمنوا أطيع الله وأطيع الرسول وأول الأمر منكم فإن تنازعت في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر ذلك خير وحسن تأويلا They follow that verse Where Allah سبحانه وتعالى He says Oh those of you who believe Obey Allah And obey the messenger وأول الأمر منكم And obey those who have authority Over you If you look at that verse Allah سبحانه وتعالى يا أيها الذين آمنوا Those of you who believe أطيع الله And obey Allah وأطيع الرسول And obey the messenger And obey Allah And obey the what Why was the obedience repeated twice And obey Allah And obey the prophet But when he came to the أول الأمر The word obedience didn't come Because Allah and his messenger Are obeyed unrestrictedly Whereas They are only obeyed As long as they are in what In line with Allah and his messenger And the أول 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 are in line with Allah and his Allah and his messenger And then Allah says 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 القيّم رحمه الله Mentioned الله و سبحانه وتعالى Also said in the ayah اتبعوا ما أنزل إليكم من ربكم ولا تتبعوا من دونه أولياء قليلا ما تذكرون الله و سبحانه وتعالى He said اتبعوا و follow ما أنزل إليكم من ربكم That which has come to you from your Lord ولا تتبعوا and do not follow من دونه besides Allah 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 يا أي الذين آمنوا لا تقدموا بين يدي الله و رسوله و اتقوا الله إن الله سميع و علم 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 و رسوله تقدموا what does it mean Don't put anything before Allah and his messenger And then Allah says و اتقوا الله Be conscious of Allah And fear Him In doing this Also Allah تبارك وتعالى He said فَلْ يَحْذَرِ الَّذِينَ Let those be cautious فَلْ يَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ Those who are opposing Allah and his messenger Way let them be cautious What should they be cautious of فَلْ يَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ And to seepahum fitnah Or you seepahum عذابٌ ألين They will They will go through fitnah Or they will go through what? A severe punishment Later insha'Allah We will see what is meant by fitnah And what the scholars explained To be fitnah Those ayat What does it show us And what does it benefit us To follow the Qur'an and the The sunnah ألمام البخاري And Muslim narrated من حديث أبيه ريراء The Hadith of Abu Huraira اقتتلت مرأة تاني Two women Two women Fought one another And they were from the tribe of Hudayl They were from the tribe of Hudayl Beening 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 ﷺ He commanded He judged That the woman Of course there is blood money And also for the child There is blood money So A companion He said to the Prophet He said His name was After the Prophet gave a judgment He said يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله يا رسول الله How am I going to give blood money To a child Who hasn't drank Didn't drink He hasn't had any water Nor has he eaten food Nor has he 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 ﷺ He said إنما هذا من إخوا نلكوهان This man is from the brother Of the soothsayer وطبعا أنه هو لأنه يعني أجلس اجعه اللدي سجع لأنه يجب أن يتحركه لتحدث عن الانساء من المفترض الله عليه وسلم لذا فنقوم ب to any one to oppose his speech عليه الصلاة و السلام والصحابين يأخفون ذلك الان عبد العلاب يعملوا الناس بالتمتع في الحج ، هم يتعب with the people حج التمتع , حج has types and one of the types of Haj is called حج التمتع عبد الله أباس he also needs the people to do حج التمتع so a person stood up and he opposed عبد الله أباس he went against him and he said to him he said to him إن أبا بكرن وعمره أبو بكر و عمر كانا ينهياني they used to prohibit both of them and حجت تمتع both of them were against حجت تمتع فقال عبد الله بن عباسي then he said اراهم سيهلكون i see these people are going to be destroyed ابن عباسي saying this i see that you people will be destroyed قولوا 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 ابو بكر و عمر ابو بكر and عمر prohibited meaning are you going to a go against that which the prophet said with the statement of who شيخان the best of this امه after the prophet عليه عليه الصلاة والسلام ابو بكر and عمر عبد الله بن عمر the same thing he would command حجت تمتع 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 افكتاب الله عز وجل احق ان يتبع ام عمر is my father more deserving to be followed or the kitab of الله عز وجل because in the quran what did Allah say فمن تمتع بالعمراتي الى الحجي فما ست يسرم الى الهدي so are we going to follow my father عمر or are we going to follow the book of Allah عز وجل الامام البيهقي you narrated in his Sunan الخبران عبادة من الصامة رضي الله و تعالى عنه he prohibited based on the prophet's prohibition to be exchanged for one because that is money that you cannot do that for you can't this is becomes the right gold you cannot change silver the same so he said and he said that the prophet prohibited to be given for one the prophet prohibited this and then he said 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 I am saying to the prophet said and then you come and you respond to me by saying I see no problem with it والله لا يذلني وإياك 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 الامام الداريمي narrated this in his Sunan so the salaf were like that صحابة رسول الله when he came to venerating glorifying the text over everybody والذلك أبي سلمه he narrated that Abu Huraira رضي الله تعالى عنه he said that the prophet صلى الله عليه وسلم has said الوضوء من ما مستت النار that the prophet صلى الله عليه وسلم he said to do wudu from the thing that the fire that went through the fire to do wudu from whatever is cooked on the fire he mentioned this hadith عبد الله بن عباسل رضي الله تعالى عنه أي نوب الكامبانين he said عبد الله بن عباسل said to Abu Huraira أنا توضأ من الدهني أنا توضأ من الحميمي should we do wudu from hewutah because you said anything that goes through wudu we have to do wudu from this doesn't mean we have to do wudu from wutah hewutah trying to oppose what the prophet said right so he said to Abu Huraira then said to him يبن أخي إذا سمعت حديثا من رسول الله إبن عباس if you hear a hadith from the prophet of Allah صلى الله عليه وسلم فلا تضربوا لله الأمثال don't give Allah a parable don't give Allah an example ألمام التينميبيان ابن ماجه narrated this in Sheik Nasser authenticated in Sahih Ibn Majah ابن سيرين قتاد narrated he said حدث ابن سيرين محمد ابن 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 ابن سيرين said أحدثك عن النبي صلى الله عليه وسلم I am telling you what the prophet said واتقول قال فلان وفلان and you are telling me what so and so said لا أكلمك أبدا I'm never going to speak to you and محمد ابن سيرين from that day on was never spoke to a man شاقو الإسامي بن 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 اعتصام بالكتاب والسنة how they hold on to the كتاب النسنة فكان من الأصول متفق عليها بين الصحابة والتابعين لهم بإحسان one of the things that the companions and the students and the companions all agreed upon which was أن لا يقبلوا that it's not accepted أنه لا يقبلوا من أحد قطوا أن يعارض القرآن لا برأيه ولا ذوقه ولا معقوله ولا قياسه ولا وجده that anyone can go against the Quran and the sunnah with his logic with whatever he thinks his opinions with his analogy and etc this is something that everyone agreed upon here the question is can I oppose the Quran and the sunnah based on a statement of an Imam I follow a madhab so my madhab says this can I? let's look at what the Salaf were in regards to this issue and how they saw it and Imam ترمي دي in his sunnah and Imam ترمي دي he mentions in his sunnah he says وَسَمِعْتُ عَبَى سَائِبٍ I had Abu Sa'ib in Sayyid he mentions this يقولوا سيين كنا عند وكيع we were with وكيع ابن جرح الرؤاسي فقال لرجل عنده من من ينظر إلى الرأي أما من من 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 madhab of Imam أبو حنيفة and others any ways وكيع mentioned the permissibility of إشعار البدن to place a mark on the buddn the buddn is the animal that's going to be slotted for the hadee in Hajj to place a mark on it so when he mentioned that this is a sunnah from the prophet of Allah نبي اللهي محمد وكيع a man stood up and he said إبراهيم النخعي who's a tabi'ee جليل a nobu tabi'ee he said الإشعار مثله to make a mark on an animal is mutilation a 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 it falls under mutilation وكيع باسائب لي said وكيع وكيع became excessively angry and then he said أقول لك I am saying to you قال رسول الله the messenger said والتقول قال إبراهيم يتنمي إبراهيم النخعي he said ما أحقك your rights what you deserve right now is أن تحبس that you get prisoned you get put behind bars ثم لا تخرج and then you do not come out from prison حتى ينزع عن قولك هذا 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 إبن أبي بيبن something he said about أليمان مالك who is Imam Malik أليمان مالك is Imam أدار الهجرة أليمان مالك صاحب الموطع أليمان مالك is أن نجمه he is a star in sunnah صحيح أليمان مالك when it came to مجلس الخيار the Hadith of the Prophet ﷺ he said ألبي يعاني that the two transactions of the two people is based upon بالخيار ما لم يتفرق as long as they don't depart from one another 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 Majlis إمام مالك this hadith he didn't accept it of course he has his own interpretation and his own reasons okay لكن إبن أبي ذيبن said something very powerful when he was told an إمام with ذهب he mentioned let me read it قال أحمد إبن أبي ذيبن it reached إبن أبي ذيبن a great Imam who is equivalent to إمام مالك or close to إمام مالك أن مالكا 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 يستتاب 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 going against the Prophet's hadith إمام مالك look what إمام أحمد straight after that إمام مدهب he mentions he said إمام مالك 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 إبن أبي ذيبن if إبن أبي ذيبن حد ورع كما ينبغ it was لما قال هذا الكلام القبيح إذا حق إمام عظيم he would never have said something filthy like that regarding a great إمام such as إمام ذهب when you read إبن أبي ذيبن 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 كتاب 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 آية that I mentioned فاليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم أما the آية اتبعوا ما أنزل إليكم من ربكم ولا تتبعوا من دوني أولياء قليلا ما تذكرون يا آياء الذين آمنوا لا تقدموا بين يدي الله ورسولي واتقوا الله إن الله سميع عليما بآية يا آياء الذين آمنوا أطيع الله وأطيع الرسول وأولي الأمر منكم فإنتنازعتوا في شيء فردوه إلى الله ورسولي إن كنتم تؤمنون بالله واليوم الآخر ذلك خير وأحسن تأويلة those verses and many other verses they look at it as though it's only for the scholars and the عامة الناس they are not spoken to here and that's incorrect everybody should follow the Quran and the sunnah كائنة من كانة 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 Quran and the sunnah but the way that everyone has to follow it is different لا شك and that needs تفصيل which will come to here there's another important another second question which is some people when it comes to those evidence that I bought they look at it as though it's only referring to issues which are مسائل which are قطع and that it's not referring to fiqh issues meaning the Quran and the sunnah it's not really followed in fiqh issues you can follow the qul of a madhab 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 cross 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 of following the Quran and the sunnah the overwhelming majority of times they were referring to people who went against fiqh issue not actually an are we all together brothers if you go and read the great noble book إعلام الموقعين written by ابن القيام 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 imam رحمة رحمة الله something very powerful he said عجيب تولي قومين I am fascinated with the people who say this and imam أحمد is saying عجيب تولي قومين I am fascinated with the people عرفوا الإسنادة they know the chain وصيح حتى هو and they know authenticity whether it's صحيح or they know it يذهبون and then they go إلى رأي سفيان then they go and they take this view of the story 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 سفيان الثوري رحمة الله تعالى and then he recited the ayah فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب and imam أحمد he said أتدريم الفتنة do you know what the fitna is الفتنة the fitna here because العله إذا رد بعض قوله أن يقع في قلبه شيء من الزيغ فيهلك 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 the 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 rejecting one evidence turning away from one evidence so 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 محمل رحمه الله these مذاهب and if we add a fifth one which we're going to mention إن شاء الله مذاهب ظاهرية I'm going to speak about these four five madhabs and we do believe that there are five madhabs some scholars don't believe that and it's a khilaf 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 madhabs came the students of these imams spread their madhabs 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 madhabs and the five madhabs that are followed there were other madahabs there were other madahabs such as سفيان الثوري رحمه الله المذاهب and الامام الأوزاع he had a madhab اللي ثم نسعد had a madhab إسحاق إمن راهوية had a madhab أبو ثور had a madhab he's a madahab that existed but in Darasa it perished and it went ولم يمتدى and it didn't spread like these four madhabs spread these four madhabs they spread until today we see them but the question is just because these four madhabs are present till today from that time till now does it mean that the حق is in these four madhabs does it mean that because the other madahabs went that's an indication and an evidence that the haق is restricted to these four imams الامام أبو حنيفة and الامام مارك وشافعي أحمد and that the haق is not outside this is that what it means does it mean that these madhabs are a proof that we should follow does it show that we have to follow these madhabs and does it also show that any other madhab and these four are weak is that what it shows no it doesn't and there's something I want you to all memorise إن شاء الله و تعالى which is these madhabs spreading and staying till today is لا شرعي 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 Allah 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 madhabs spreading is a universal issue and you're not allowed to use a universal issue to make it a legislational matter إحفظوا memorise this point you are not allowed to use a universal issue and say that because universally this happen it must be this شرعان 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 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 deal in this issue and then you're trying to prove a universal sign to support it are we all together such as الله تعالى 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 make sense does everyone understand that point that's very important that we understand it so the question here is why did these four مدهب سبت and not the rest the reason why these four مدهب سبت is because they venerated and glorified the textual evidence the Quran and the Sunnah that doesn't mean the other 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 و تعالى 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 venerated the textual evidences ابن القيم said وقد ناهل قيمة الأربعة عن تقليديم the four imams ابو حنيفة مالك شافعي احمد four of the imams all of them prohibited to be blind followed all four of them said no one should blind follow us وهم 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 do you do that four imams did that ابو حزم يسالن السكتاب الإحكام في أصول الأحكام وقد ذكرنا أن مالك وأبا حنيفة والشافعي لم يقلدوا لم يقلدوا سري ولا أجازوا لأحد أن يقلدوهم ولا أن يقلد غيرهم مالك أبو حنيفة شافعي they did not blind follow anyone ولا أجازوا nor did they allow anyone to blind follow them and they also didn't allow anyone to blind follow anyone else وذلك they said لا يحل لأحد 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 if Abdulbar mentions in his كتابة الانتقاء that they said لا يحل لمن يفتي من كتب أن يفتي حتى يعلم من أين قلت 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 ألمام مالك he said إنما أنا بشر ألمام مالك he said I am a human being أخطئوا I get it wrong وأصيبوا and I get it right فنظرو في رأي look at my opinion فكلما وافق الكتابة والسنة everything that is in line with the Kitab and the Sunnah فخذوه take it وكلما لم يوافق and everything that is not in line with the Kitab and the Sunnah and is not in agreement with the Kitab and the Sunnah فتركوه leave it abandoned it إمنا عبد المر بانشن زائنه كتاب جامع بيان العلم وفضله ألمام الشافعيو he said a statement that deserves to be written in ink of gold he said أجمع المسلمونة the Muslims are unanimously in agreement على أن من استمانت له سنة عن رسول الله صلى الله عليه وسلم that anyone who the Qur'an and the Sunnah becomes clear to him this is a ijmaa there is no khilaf anyone so the Qur'an and the Sunnah becomes clear to him أن من استمانت له سنة عن رسول الله لم يكن له it is not permissible for him after the Qur'an has become clear to you and the Sunnah became clear to you after that it is not permissible for you أن يدعها لقولي أحد من الناس you could not leave it for the speech of anyone كائنا من كان whoever that person is however high he is even if it's Abu Bakr and Omar if the Qur'an and the Sunnah said something it is not clear to you you can't leave it for the statement the statement of anyone they also said إذا صح الحديث عن 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 with his chain that he prohibited أنه نها عن تقليدي شايفع said to his students don't blind follow me and don't blind follow anyone else don't وذلك الرمام الصيوطي has a Kitab called الرد على من أخلده إلى الأرضي he has a book which he refutes a people who said that the chapter of each had independent reasoning is closed you can't look at the Qur'an and the Sunnah all you have to do is blind follow he refuted them and he broke the statement of أبو شامه أبو شامه he said نها عمامنا أو عمان prohibited us أو عمام he prohibited us يعني شايفع أن تقليدي to blind follow him و تقليدي غيره and to blind follow other than him and many other statements أمام حمد he said لا تقليدوني ولا تقليد ماليكن ولا الثوري خذ من حيث أخذوا 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 يقلد في دينه الرجالة that he blind follows men and then he said لا تقلد 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 إبن القيم لك what he said he said و لأجل هذا لم يؤل في الإمام أحمد and because of that الإمام أحمد did not author في الفق he didn't author الإمام أحمد did not write كتابا في الفق a book in the book و إنما دونا 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 verdict 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 مدهب 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 أبيا علا and طبقة المتوسطة is from القاذي القاذي أبيا علا up to ابن مفلح الحفيد and from this third one طبقة المتأخرين in the last generation it starts from على الدين who died in 885 up to الإمام منصور ابن إدريس البهوتي رحمه الله و دونا شرح of الكتاب المنتهة منتهة الإرادات so even if you look at مدهب إمام أحمد today many people are studying today و لن أسف الشديد just to show you something today the مدهب إمام أحمد that you're studying it goes back to طبقة المتأخرين no one really goes to the level high they stick with the last level which is the level of who على الدين الإمن السليمان they stick with his أقوال and then إمن و نجار حجر they really go back to the كلام of even حتى موفق الدين من القدام هو أث of the الكتاب المغني رمده و الكافي و 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 ده سنة and venerating the قرآن ده سنة over what over the speech of anybody the قرآن ده سنة 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 ده سنة and the honoring of the قرآن ده سنة and the importance of following the قرآن ده سنة and that the person doesn't straight away will open a book in فق and say قال الإمام first before you start the book he should teach the people the importance of the قرآن ده 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 if he wants to teach it the books of مدهب whether it be مدهب الإمام أحمد 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 في كبشان two goats will headbut one another on it's a Muslim that كتب المدهب and كتب المدهب it's an easy way أسهل وطريق وإيسرها it's the easiest and the most simplest of way to 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 قرآن للسلنة 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 واتفق 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 اي مدهب and going through اي 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 هالي ياجي مدهب following the madhab is it wajib is it wajib to follow madhab isn't that a common question that's asked no no it's not obligatory why because anyone who says it's obligatory he's talking about حكم شرعي حكم شرعي which is تكليفي he's given a a jurisprudent ruling and the wujib the obligation goes back to where القرآن والسنة وإجماع الأمة the Quran and the sunnah and the إجماع can only make something obligatory so here following the اي مدهب you have to be upon a madhab the person have to be from the Quran and the sunnah or they have to be as a consensus they have to be as a consensus 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 that he can't be the إجماع of the صحابes because they were after that صحابes and we all together so here the question is the following of madhabs is not obligatory at all but it's permissible it's a wasila it's a means it's a path you can take but it's not obligatory it's not wajib and those who have said that it's wajib are the متعصيبين of the أصوليين there are people who are fanatic from the أصوليين who say that but you will never come across a scholar who's a محقق who will say such a speech never a scholar who's 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 is another question right which is a Miss Ella the scholar speak about which is 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 ماليك 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 deal 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 madhabs not any other madhab 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 does 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 Insha'Allah I'm going to prove it even more later in the evening إلهي الكريم another group of people will come and they will say these books madhab books that we have in front of us they have been worked on حُرِّرَت وضُوبِطَت وصُونُها وقواعدُها 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 madhabs are متكامل that Mash'Allah it's complete it's been really served it's been taken care of that 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 madhab that has an Imam whose works have been worked on and it has been completed but it doesn't show that you have to follow it and sometimes these are the things that they use for you they say to you actually look at these madhabs this book started from this place and it went through this and then this and these scholars are at least a decade 1,000 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 فقائمة what they believe outside it some of the big like ashar like هيتكبار العولباء like رابضة عالم الإسلامي like مجمع الفقية some of them give fatwas in issues that are in opposition to the four madhabs all of them example طلاق with ثلاث the three is طلاق that it happens as one even if the person intended three this is against the four imams and this is the fatwa given by some of the مجامع الفقية so they don't believe that the truth is restricted with the four are we all together brothers this madhab is a madhab that's عمر رضي الله on who believed it and before him and sheikh al-Assam came and pushed it are we all together like إمامه أبو حريفة أمالك شافي أحمد all four of them don't believe that are we all together brothers and this is one of the issues that sheikh al-Assam because he went behind prison he went to prison for it also the issue of مسابقة الخيل والإبن the racing of the horse 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 madhab of the آيمة الأربعة this is the view of أبو عبيد and also إبن القيم and also إبن القيم and also إبن القيم and also إبن القيم and also إبن القيم and also إبن القيم and also another question that I want to answer before we go into these because we're going to study إلمامه أبو حريف in great details in شاء الله in these Madhab and how it came about وأن ألمام ماليك وشارفة عين أحمد but first of all we have to understand these points is it obligatory on a student of knowledge a student of knowledge if he wants to study فق that he goes through the Madhab way I have to study through a Madhab way وأنه يفضل من يذهب إلى أي أبوكس الذي لا يوجد مدهب هل أنت بحيث؟ لا ما يجب علينا أن نفهم هو أنه ما يجب عليك أن نفهم الكتابة والسنة هذا هو مجموعة إذا كان هناك أي أبوكس الذي يجب عليك أن نفهم القرآن والسنة وأنه يجب عليك أن تتعلم وأنك يمكن أن تتعلم أنك يمكن أن تتعلم مثل هذا الكتاب الإقناع لمن المنذر هذا الكتاب الدرار البهية في المسائل الفقية مثل محمد من العري الشوكاني مع أصد الشرح الدرار المضية سوف أصد الشرح أض صديق حسن خان روض الندية كما تتعلم هذه الكتابة هذه الكتابة لا يوجد مدهب وإن حتى منهج الساريكين بعدما ناصر السعدي لا يوجد كتب المدهب هذه الكتابة لا يوجد كتب المدهب المساعدة هنا هل يمكن أن أقول أريد أن أفعل درار البهية سأتعلم هذا الكتاب ونريد أن أتعلم هذه الكتابة المضهب ماذا نقول في هذه السطورة إنها مدهب إذا كنت تفهم القرآن وصنة لا يجب عليك أن تتعلم ولكن هل أسهل أن تتعلم هل أسهل أسهل أن تحصل على مدهب أسهل أن تأتي أن تفهم القرآن ولكن أن تقول أنه يجب عليك أن تذهب من كتب المدهب هذا صحيح نحن معا ونحن لا يستطيع أن تطلق شيء ما هو واسع وأنه يجب أن تحصل على مباح another issue is إذا كتب المدهب إذا كتب المدهب إذا كتب المدهب إذا كتب المدهب إذا كتب المدهب إذا أسهل to understand the way that they broke it down and the way the syplofrided if that's the case is a person allowed to study a qutub المدهب and if he sees an issue in it can he go out of it is he allowed to go out or is it that he is studying this book he has to restrict himself to this book for example a person he is studying is a teacher does he have to stick to this book و لا يمكنه أن يذهب في اخرى أو يمكنه أن يذهب في اخرى يوجد فكرة أحده إذا كانت تهدى فكرة لا شكة ولا ريب يستطيع أن يذهب إذا كانت تهدى فكرة يعني أنه يأتي إلى مستطيع أن ترى القرآن و السنة then it's obligatory on him to look at the Quran and the sunnah and take what the Quran 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 person who is a blind follower a person who is a blind follower the person who is a blind follower 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 is teaching him and that's why some people this is what I see in them I'm teaching a Kitab I'm somebody else who is teaching it we'll see that the method here is wrong هلا بنسبتي إليها I have one of two I'm I'm reading a Kitab for you, I'm teaching you you're studying this book with me this is a Kitab it's a Kitab من كتوب مده بالشافعي I see this Masala is wrong but the Imam wrote it in the book one of two parts is open for me for me to say I'm not going to tell it's just to 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 is 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 بغضي another that's besides 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 تعالى He said when I talk to Moula you clarify the issue to the people and you do not conceal it you don't hide it are we all together? for example 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 know the person next to me I teach him and I'm not telling him what he studied and 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 أربع عرقات and do تلفو دي بنية وما إلى ذلك other than that are we all together? so the teacher's 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 يتعالى here another question that arises which is this person is a beginner this person is 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 Kalam 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 times easier to understand when مسألة has mentioned for example let's take the Kitab as Zad as well how much do they divide the water into they they say they say and they say and they're neges no that doesn't exist how many things is and they're neges isn't it easier for me to tell him then instead of going putting him through this whole process of three when one is actually not when we go to the bottom of it are we 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 madhab the reason is because this is the only way to understand Fiqh and since it's the easiest way it has to be obligatory are we all together brothers are we all together brothers to درج shows us that it's easier that way what does it show us it shows us that it's easier to study the madhab 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 Haq is restricted in these four Imams are we all together brothers but yes it's easier for example at Imam Ibn Quddam he wrote the kitab عمده once you finish it you go for the مقنع once you finish it once you finish it you go to the مقنع يحيا صرصري as ibn raja mentioned in his kitab he brought it all together he said كفى الخلق بالكافي وقنع طالبا بمقنع فقه عن كتاب مطولي وقنع بمقنع فقه مكان باحثا وعمدته من يعتمدها يحصلي فاست بها الأزهار وأن فاست شمالي تدل على المنطوق أو فا دلالة وتحمل في المفومي أحسن محملي you mentioned the four books what did he mention مقنع مقنع الكافي المقنع yes it's تدرج like that you go one after the other and you do it like that if you want to but it doesn't show it's obligatory are we all together brothers كتب الشافيعية you start from the beginning you finish it you go to yaqout al nafees you go to az-zubat you finish it you go to umda to sariq you go to minhaj this helps you لا شك but it doesn't make it obligatory and that you have to follow the madhahs سبحانك اللهمة بحمدك سبحانك اللهمة بحمدك