 تشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بابا دلا وياله من شراف عظيمي ولذلك هذه مسألة التي أخبرتها أخبرتها مستوى وخبرتها باي ألمام إبن القيّم في كتاب إعلام الموقعين ونهو إن شاء الله وإتعالى سنذهب إلى المداهيب الأربع نشأتها وانتطورها سنذهب إلى المداهيب الأربع ولكن before we go into what is it that we agreed on regarding following a madhab we thought we agreed that attributing to yourself a madhab there is no harm in that you can say I am an Hanafi I am a Maliki and I am a Hambal but it's not worth it and it is not something to rebuke a person it's not something to even blame with you so it's permissible for you good and the one who chooses not to do it is also permissible for him but to be fanatic to reject the evidence when it's brought to you because of the madhab is prohibited and this is not permissible for any individual when the evidence is brought to you forward and your madhab has gone against it it's not permissible and that's why the evidence can be قال الله and قال الرسول and he can also be اجمع as Imam Shafi'a رحم الله said in his famous statement he said اجمع الناس and the people are unanimously in agreement على ان من استبانت له سنة عن رسول الله صلى الله عليه وسلم لم يكن له أن يدعها ليقول لي احد من الناس كائنة من كان that it's not permissible for a person after the Prophet صلى الله عليه وسلم he said something for you to oppose it based on a statement of a person كائنة من كان whoever that person is it's an ijma'a that once it's become clear to you that the Imam has said this and the ayah and the Quran have said this you as an individual now have to follow the delil okay you have to follow the delil المدهب الأربعة نشأتها وتطورها we're now going to start and speak about the four madhabs that they are how they came about and how they grew let's start with the first of the four and that is المدهب الحنفي the حنفي المدهب who is the person who they attribute themselves to and who is the Imam the حنفي the Imam is أبو حنيفة المعمان ابنه تابت ابنه زوطى الكوفي يتيمي يو مولا لبنه تيم it's said about Imam أبو حنيفة رحمه الله he's from the people of بنه تيم الله بنه تعالب and what is also said that he is not even an Arab he is من ابناء فارسة he's a Persian and that's the strongest إن شاء الله و تعالى some scholars they said that Imam أبو حنيفة himself had gone through slavery he said that but what has come from اسماعيل ابنه حماد ابنه أبي حنيفة رحمه الله that which negates it which is the grand child of Abu Hanifa he negates that and he says that his grandfather Abu Hanifa never went through slavery he was never enslaved and he rather says that his family were never slaves and Imam أبو حنيفة رحمه الله he was born in Qufa when the year was ثمانين من الهجرة 80 هجرية and Imam أبو حنيفة is an Imam in Fiqh بإجماع العلمة by consensus of the scholars the scholars have agreed in his Imam in Fiqh that he's an Imam in Fiqh and they also agree that he's خلاف his differences and his disagreement with scholars is also taken into consideration he's a Fiqih بلا مدافر he's a Fiqih without any disputed argumentation regarding it and nobody from the Fiqhah and the scholars reject the statement of Abu Hanifa رحمه الله انفق and they praised his they praised his knowledge they even praised his nobility and his integrity his wara his fear of Allah سبحانه وتعالى the people who praised him is حماد ابن أبو سليمان with a 120 هجرية or even maybe a bit before that فإنه سأله مرتع مسألة في الطلاق one time أبو حنيفة رحمه الله asked his teacher حماد ابن أبو سليمان a question regarding divorce and Imam حماد ابن أبو سليمان he gave what he thought was the answer to the question and Abu Hanifa started ينازعه في المسألة he started to argue with him in a particular issue حتى سكت حماد until حماد who is the teacher was quiet and so when Abu Hanifa stood up حماد ابن أبو سليمان he said هذا معفقه يحيي الليلة ويقومه he says هذا معفقه this man with his Fiqh يحيي الليلة he revives the night ويقومه when he stands at night تياموليت this man with the Fiqh that you just saw everyone and how much knowledge he has it's also with him تياموليت سبحان الله that's the teacher testifying to his own student his nobility and this also shows you the right the nobility of حماد ابن أبو سليمان which is that he's the teacher his student is arguing with him and he doesn't say to him out there you respond to me and out there you ask me a question two times three times who gave you the rights to speak to me like that but he really took it on board and not only that he praised him for his knowledge and he praised him for his understanding and he even praised him for his he praised him for his prayer and his fear of Allah سبحانه و تعالى شعبة ابن حجاج ترحمه الله he said when the hijriah was he died sorry شعبة died 160 hijriah شعبة ابن حجاج شعبة when it reached him the death of ابو حنيفة شعبة he heard that ابو حنيفة died he said ابو حنيفة what went with him is the thick of the people of كوفا he took it with him the thick of كوفا is now buried رسيل ابن واقد رسيل ابن واقد we died the year 159 hijriah he said وقعت مسألة في مرو اي مات تأت بلايس في مرو اي اشه حابن في مرو okay and when it happened he said الحسين بالواقع يدين say فلم اجد احدا يعرفوها I didn't find anyone who knew it فجئتو إلى العراق so I came to Iraq فسألتو عنها السفيان الثوري I asked Imam السفيان الثوري about this issue فقالني he set me يا حسين أو حسين لا يعرفوها I don't know it this is after بعد انطرق ساعة after he put his head down for a while and he thought سفيان الثوري you said to him I don't know this and so then حسين بالواقع he said I said to سفيان الثوري I said to him لا تعرفوها وانت امام you don't know this and your imam سفيان الثوري and then he said اقول كما قالب نعمر I'm going to say to you what Abdullah نعمر when he was asked about a matter which he didn't know what did he say لا أعرفوها سفيان الثوري he said I don't know and this is what people do to you they'll ask you a question when you say I don't know it they'll say you'll be studying for a while it's something wrong you haven't done your homework properly and this is سفيان الثوري they're going to make you talk about you have no knowledge of what do you say I'll say to you what I said to you before لا أعرفوها I don't know he said قال فأتيت أبا حنيفة so he said لا أعرفوها سفيان الثوري he didn't know it فسألتو فسألتو I asked him عنها فأفتاني فيها أبو حنيفة responded gave an answer فذكرتو جوابه and I told the response of أبو حنيفة to ألمام سفيان الثوري رو انت أنا تو سفيان الثوري and ألمام أبو حنيفة رحم الله بعد أنسكتها ساعتا سفيان الثوري وقائفا and then he said يا حسين أو حسين هو على ما قاله it's what أبو حنيفة هو ما قال هو على ما قال لك أبو حنيفة the answer is exactly I was a I was a I was a I was quiet for a bit سفيان الثوري I was a I was a so you can see سفيان الثوري who is an imam مبجن who is an imam he is doing what صوّب سفيان قولا أبو حنيفة في هذه المسألة so he stranted the opinion أبو حنيفة and this particular issue what does that show you what does that give you an understanding of فقوا مسألة سفيان الثوري what silent about كل an answer أبو حنيف was able to answer also الحسن ابن صارح who died in 159 هجرية he said كان أعمار ابن ثابتن he was a فقيه متثبتن في علمه and he was a person who was grounded and mooted in his knowledge إذا صح عنده الخبر عال رسول الله صلى الله عليه وسلم لم يعوده إلى غيره and he was also a person who would verify أبو حنيفة رحمة الله إذا حنيفة of the prophet صلى الله عليه وسلم was authentic to him he wouldn't go to anything other than it again this is an answer to some of the people who say that أبو حنيفة with this missal حنيفة لا أبو حنيفة he would not go to anything other than it سعيدا رحمة الله he said كان أبو حنيفة رحمة الله جهورا بما يعتقد أنه الحق that a أبو حنيفة was an individual that whatever he believed to be the truth he would vocalize it he would say it out in the open he wouldn't hide it he would vocalize it also he sent سعيد أبو عروبة said he did it in 150-60 جرية قديم تلكوفا he would vocalize it he would vocalize it قديم تلكوفا سعيدا عبو عروبة و أحمد الله he said I came to Koufa and I said in the gathering of أبو حنيفة فذكر يوم أبو عثمان أبو عثان he mentioned أبو عثمان he mentioned أبو عثمان أبو عثان and he sent رحمه رمي الله إبتعاله فسوأ ليسا then I said to him I said to him ترحم على عثمان وهو في الكوفة في زمنه في زمنه يجب أن يفهم أبو حنيفة كوفة is when the رافض in the شعف so these places where people are there these kind of statements that they say are أبو عثمان what is he going to say if you go in Iran and somebody says أثمان you will listen and what is he going to say أبو عثمان أبو حنيفة رحم الله came from كوفة which was known for رفض and تشيه so he said قلت ترحم على عثمان في الكوفة سعيدنا أبو عروبة I said to myself he has sent mercy and asked Allah's forgiveness for Allah to be pleased on who for Allah to be pleased with أثمان بالعفان and أثمان is in كوفة and it was a time of fitna by the way that the رافض and the شيعة were really arguing and going back and forth with the أهل السنة فقال سعيدني سنقلت له وأنت يرحمك الله سعيدنا أبو عروبة and said قوسوا من الله برحمة أن يأبوا أبو حنيفة فما سميتوا أحد في هذا البلد يترحموا على عثمان وعفان غيرك since I came to كوفة I haven't had anyone sent رحمة on عثمان وعفان other than you فعرفتوا فضله and I realized the virtue of this man so you can imagine he's in a land where percentage of people are not saying this and he's saying it ألمام الشافعي who died a 244 هجرير he said من أراد الفقها anyone who wants fiqh فوعيانا إلى أبي حنيفة he is in need of the fiqh of Allah ألمام الشافعي he said ألمام الشافعي أبو حنيفة what he was known for known for and he became known for is بالتقيق في الفقي أبو حنيفة was very detailed تقيق very rooted detailed in the way he observed fiqh it wasn't just a mere look he was دقيق دقيق detailed look at small look at small differences and small changes here and there he will look at it and the علماء as I said to you bike and sense and each ma'a they agreed upon that there's no خلاف no one transmitted any dispute regarding أبو حنيفة's fiqh okay the student of أبو حنيفة أبو حنيفة أبو حنيفة رحمة الله he had students noble students حملوا عنه العلماء ونشروا they took that knowledge from him and they spread it and as you all know and are well aware of that the fiqhah and the jurists of this ummah they are a lot in number they are not just four they are actually large in number okay I'm talking about the jurists the real ones they are large in number as well but many of them their fiqh they perished and it went they actually they actually their fiqh went and it died the reason is because they didn't have students who were carrying on their knowledge and their legacy who were spreading it like for instance سفيانة ثوري فقيه إمام in fiqh but it where is his ma'a from the fiqhah who's ma'a also kind of weird out he's a lathe but he's not happy but he's a person these are fiqhah jurists but their madhabs didn't spread because they didn't have students who took it and they spread it to the world they wasn't okay the same is with what مجنين الطبري مجنين الطبري رحمه الله تعالى the same thing is with him his madhab didn't spread but Abu Hanif he had students very well known students from his students were أبو يوسف يعقوب ابنه إبراهيم الأنصاري القاذي رحمه الله he died in 182 هجرية الإمام أبو يوسف يعقوب ابنه إبراهيم الأنصاري the majority of his verdicts and his answers and his response are the statements of Abu Hanif majority of them الغالب أقواني وفتاوي the majority of his verdicts and the majority of his statements أبو يوسف is Abu Hanif even that there are times where he opposed الإمام أبو حنيف enlarged in the amount of مسائل but the overwhelming majority of the times he is in line with أبو حنيف رحمه الله تعالى الإمام أبو حنيف رحمه الله he was one who used to nurture his students he used to nurture his students على الأخدي بالدليم to take the evidences والعمل بالحديث and to also what to implement the Hanif of the Prophet الإمام أبو حنيف إمام أبو يوسف was the student of Abu Hanif even that he was a faqi a person of fiqh and understanding he used to take the fiqh of Abu Hanif and sometimes he would oppose the fiqh of Abu Hanif رحمه الله تعالى from the students of الإمام أبو حنيف is who and so Abu Yusuf by the way he became a qadi for two of the Muslim leaders from the Khulafa Ibn Abbas the first one of them is Musa Al-Hani of Rashid those two he was a qadi for them and Qadaa is a masalah that requires the fiqh from the students of Abu Hanif رحمه الله his name is Zufar Ibn Hudaylid العمري ثم التبيلي he died a year he died a year 150 7 or 8 one of the two يجرية رحمه الله متعالى and he's from the أصحابي أصحابي أبي حنيفة he is from the noble students of الإمام أبو حنيفة رحمه الله and he was very well known for fiqh and he used to be said he is from the best students of Abu Hanifah especially in the chapters of our Qiyas and analogy when الإمام أبو حنيفة رحمه الله died Zufar Ibn الحذيل العمري رحمه الله he took the place of Abu Hanifah so he was the Khalifa of Abu Hanifah I mean he sat in the seat of Abu Hanifah once he died also from one of the famous students of Abu Hanifah is محمد بن الحسن الشيباني رحمه الله محمد بن الحسن الشيباني died at the year 189 يجرية he was from one of the longest students of Abu Hanifah he was grounded in fiqh of Abu Hanifah knew it very well and he is also the narrator of the fiqh of الإمام أبو حنيفة he was also a فقيه عالما رحمه الله in other fields الإمام محمد بن الحسن الشيباني he narrated from الإمام ماليك رحمه الله محمد بن الحسن الشيباني he also narrated from سفيان الثوريو and other than them but he stuck with أبو حنيفة رحمه الله and then after that he stuck with أبو يوسف and he took from him as well and what many people don't know is محمد بن الحسن الشيباني when الإمام أبو حنيفة died he was only 18 years of age when الإمام أبو حنيفة died محمد بن الحسن الشيباني was only 18 that's how old he was so the majority of the fiqh of أبو حنيفة is transmitted through محمد بن الحسن الشيباني the reason is because he stuck with him so much رحمه الله الإمام أبو حنيفة and he also lived long after that الإمام محمد بن الحسن الشيباني he used to هد مجالسة and sit with الإمام الشيباني when they debated they debated هد نقاشات علمية and when he saw محمد بن الحسن الشيباني he was amazed with him and he used to really honor him and respect him in his fiqh not only that he used to praise him in his fasaha his eloquency و لذلك الإمام الشيباني he said ما رأيته قطن أعقل منه I never saw a chubby man مو سماتدن محمد بن الحسن الشيباني when the people when they become chubby all they think about is food and sleep they lose value but الإمام شايفعيو said ما رأيته I never saw قطن و سو أبا رجولا سنينا أي من who is a chubby man أعقل منه مو سماتدن محمد بن الحسن الشيباني و كان أفصح الناس he was one of the most eloquent people in speech شايفعيو say this شايفعيو he is a proof in the language he is a proof he is an evidence in the Arabic language إمام شايفعيو he is saying are you with me he is saying about who المحمد بن الحسن الشيباني و that he is a what أفصح الناس he is one of the most فصيح his language is clean and correct كان إذا تكلم أخوي لإلى سانج أن القرآن نزل بالوتي إذا محمد بن الحسن الشيباني And he was a chubby his تقيل جسم and he was very well known for what إلكوانس أنها but many people what they don't know إليمام محمد بن الحسن الشيباني if his chubiness was not due to his eating rather, it was said that he used to faster and faster than the dayood كان يسوم .... كان يسوم كذلك امام محمد بن حسن الشيباني و كان يسوم و كان يسوم كان يصوموا صياموا داود ، كان يقوموا بفسطة وفسطة داود ولدالي كان بعض الناس يساعدون مع محمد المحسن الشيبانيو ويبقى معه ، أعلم أنه لا يأت كثيرا ولكن هناك بعض الناس ، إذا كانوا يأتوا كثيرا ، لم يأتوا كثيرا يمكنهم أن يأتوا كثيرا كما يريدون وإن أخر مجموعة الناس ، إذا كانوا يسوالوا سليفة ، يأتوا كثيرا منها فهي فقط موهي الله سبحانه وتعالى ويجب أن يفهم هذه الأشياء ويجب أن تفهم أن يجب أن تتكلم جداً أنه كما أعلم القحتاني يقول فيه وَجُسُومُ أهلِ الإِلْمِ غيرَ السِمانيِ المساعدة ومعالج من المجموعة ليس مجموعة لم يكنوا يرى ذلك في وقت السليف المجموعة كانوا فاء ومجموعة المجموعة كانت مجموعة لفاء قللة الدنيا كانت فاء ومجموعة لذلك فهمت أحد أحد يجب أن أشيخ منه أثايمين أشيخ منه بانز أرباني كانت قليلة تقريباً على ما أخبرتقه لكن حتى أنه لم يكنك لأنك لم يكنك لأنك لم يكنك أجلك قللة الدنيا سترون وكل حالك جداً خاصاً لشيخ منه أثايمين كانت وما أفهم شخص جيد شخص جيد جيد جيد ويلادوا العلمة ووضعوا like that دنيا يأتون لتأكيد هل تعلموا why anyone who fills his stomach to the fullest is bound to go to sleep and not wake up and not produce anything the mind the person's mind it shuts if the person fills himself with food if the person eats little they can produce a lot when you eat fast on Mondays and Thursdays or even eat once or twice a day it's something that increases your energy and not eat much especially if the person is eating what is very healthy now that we've mentioned about Imam Abu Hanifa who is the Imam of the Medheb al-Hanifiya and we gave an understanding and a very summarized very short biography of his and we also spoke about his students and who they were we're now going to mention the scholars what they mentioned that the al-Hanifiya Medheb had gone through the al-Hanifiya Medheb it went through with three levels so the al-Hanifiya Medheb we can summarize it into three into three stages and three levels and three periods the first period the first period is called and this is the time in which on this stage is placing the bricks the foundations is basically the building of the al-Hanifiya Medheb and as we all we all know this starts from the time of the Imam himself and Imam Abu Hanifa and the time of his students until the death of al-Hasim al-Rizyad al-Lu'lui who died the year 204 this period so from the time of Abu Hanifa until the time of al-Hasim al-Rizyad al-Lu'lui who died the year 204 this is called the stage of طور النشوي والتكوين and it's basically the stage of placing the foundations and the building of the Medheb al-Hanifiya the second stage that the Al-Hanifiya Medheb can be categorized into is and this is the period in which the Al-Hanifiya Medheb spread and it grew and this starts from the period after the death of Al-Hasim al-Rizyad al-Lu'lui which is 204 onwards until the death of Imam Abu al-Barakat Abdullah ibn Ahmad al-Nasafi and his death was 710 هجرية that period of time is the period where you call it طور التوسع والنمو and many of the Ulama they refer to that period of time as the death of the خاتمة the ending of the death of the final and last مجتهد of the Medheb that period of time they say that the مجتهدية المدهب the scholars who could do each tihad this is when they went anyone who came after that were not referred to as the مجتهدية المدهب and this is the ending of who Imam Abdullah ibn Ahmad al-Nasafi who died a year 710 هجرية then you have the last and final stage which is known as بول الاستقرار the period in which the Medheb grounded itself and polished it's and this is basically from the time of of course Abdullah ibn Ahmad al-Nasafi time until our day today this is basically called the طور الاستقرار when the Medheb is grounded and it's rooted because each of these stages are very long and a lot of discussion is going to be regarding it i think it's a wise decision not to start it and not to touch on any of the three and to pause here for today and to carry on next week by talking about all three of them because the first one itself is going to take all next week and then the second one is going to take all next week in the week after and then the third will take itself after so if we do start the first stage right now when we talk about it we won't even reach halfway we won't even reach halfway and what's going to happen is that we're going to come next week and then have to recap what we mentioned last week again and it's better that it's connected together so i'm going to conclude there anything which i have said that was wrong i'm going to start from it i'm going to start from it سبحانك اللهم بحمدك اشد ولا إله إلا الله استغفرك وتوغلي