 وَإِنْ تَعْجَبْ فَعْجَبٌ قَوْلُهُمْ أَيْذَا كُنَّا تُرَابَنْ أَيْنَا لَفِي خَلْقٍ جَدِيدَ أولئك الذين كفروا بربهم وأولئك الأغلال في عناقهم وأولئك أصحاب النال فيه يا خالد الحمد لله رب العالمين والسلام على رسول الله صلى الله عليه وسلم أما بعد السلام عليكم ورحمة الله وبركاته أستاذ عبد رحمان حسن وعليكم السلام ورحمة الله وبركاته أخي جزاكرا خيرا once again for joining me on the hot seat podcast we've recently been talking about a lot of issues that are external to Islam but are affecting the Muslims for example issues like the non-Muslim countries and how they deal with the Muslims we now want to talk about something a little bit close at home an issue within Islam that is affecting the Muslims and that is the issue of the Medahib a lot of people when they first come into practice in Islam they hear about this Medhaib they might not fully understand it but it's something that they come across and this approach our approach towards these Medhaib and I'm intentionally not defining it in English because I do want you to go into a little bit of what they mean in introduction inshallah when they come across these things it confuses a lot of people they don't know what approach they should take to these kind of Medhaib and that is something that inshallah with the Tofeeq of Allah I want to try and unbox in today's episode of the hot seat so again I'm going to give you the introduction you have a chance to set out your foundation your principles and if I could request just to briefly and I know it's difficult but briefly try and define what a Medhaib is الحمد لله رب العالمين له الحمد الحسن وثاناء الجميل وشدوى لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدو أن محمدان عبده ورسوله صلى الله عليه وعليه وعلى آله واصحابه والتابعين لهم بحسانين إلى يوم الدين أما بعد before I go into the definition of التمدهب following a Medhab I there's a couple of points I want to talk about إن شاء الله تعالى and I think it's very important to understand the whole entire discussion properly anything in the religion there's always two extremes there's either extreme exaggeration and there's also sometimes extreme negligence and Shaytan's goal is to throw the people into one of those extremes that's the aim and the objective of Shaytan he just doesn't want the pastor to be in that middle path the path that Allahو سبحانه و تعالى mentioned in صورة الفاتحة إهدنا السراط المستقيم or God will guide us to the straight path so in anything in the religion Shaytan will always try his best to either make you exaggerate or he will make you come with negligence and ولا يبالي بأيهما اضفر Shaytan doesn't care whichever of those two he throws you into الله سبحانه و تعالى إن هذا سراط المستقيم فاتبعوه ولا تتبعو السبولة فاتفرق بكم عن سبيل ذلك مصاق مبيل عليكم تتقون this is my path so there's a middle path a straight path so in everything in your life as a Muslim don't ever allow yourself to go extreme in exaggeration and don't go extreme in negligence try to be balanced and be in the middle and the balance isn't something you you feel it with your عقل and your ذوق and you know this is it it feels good I feel it it's not what is the middle path الله سانكشز it سبحانه و تعالى and Allah tells us this is the middle path so when we speak about the concept of تمثوب we find a group of people who call to fanaticism علي they call to تعصب towards A Imam or the one of the four imams they say you know I have to do تعصب of this Imam and except which I'm going to speak about later Insha'Allah another group of people they've opened this door of each tihad so كل عمر و بكر و زيد you know go to the Quran and so on yourself do each tihad يعني you're free to speak about anything related to the religion you're a free man go and the person hasn't reached that level so that is a reality that we see there's that concept of opening the door of each tihad to those people not fit for it and there's that side of the coin which is those people who call towards fanaticism to be fanatic towards particular imams يعني تعصب blind follow him in everything he says even if he goes against clear cut evidences no problem so Insha'Allah تعالة in this introduction or this couple of points I want to mention it the foundation for our discussion okay the first thing I want us to understand is what is the role of of the messengers what is the role of the scholars and what is the role and what is the thing الله who سبحان و تعالة does what is الله تعالة is part what is the messengers part and what is the Muslims what is their role and إمام البقاري وين الصحيح he chapter a bab where he called it باب قول الله تعالة يا يوه الرسول بل ما انزل إليك من ربك وإن لم تفعل فما بل ترسالته والله يعصمك من الناس all profit of the message of الله convey that which has been sent down to you from your Lord and if you don't do it you have not convey the message that's the chapter he use an I from the Quran as the chapter and then he brought the statement of the تابعي محمد إبنو شهاب الزهري his statement the teacher of الإمامو الماليك this now literally breaks down for us a very important message which is the role of everybody الإمامو الزهري said من الله الرسالة the message comes from الله the legislating comes from الله وعلا رسول الله البلاغ وعلا رسول الله صلى الله عليه وسلم البلاغ and upon the message is صلى الله عليه أسلم it convey the second so الله is the one who sanctions الله is the one who legislates upon the message is what to convey that message وعلي نتropol and anybody other than the messengers submits this literally is the role of everybody we have to understand who is the the legislator الله okay what is هل يجب أن يقوم بعمل عليه الصلاة والسلام؟ أن يتكنبه ترى ما؟ أن يتكنبه النبي لا يتكنب منه يتكنبه ومن ثم يجب أن يتكنبه الله يقول أنه يتكنبه على رباله عندما يتكنبه منهم مرحبا هذا مرحبا ماذا يفعله؟ يتلعلي عليه مقاوماته يتكنبه على رباله يتكنبه القرآن لهم ويُزكيم ويُمكرنهم ويُعلمهم الكتاب والحكمة ويتكنبهم أخذهم القرآن هو سنة الحكمة هنا يعني سنة فالمرحب يتكنبه يتكنبه والناس ويخطبه ويخطبه الحكمة ويخطبه الأمر فالمرحب is a revelation from Allah ويخطبه ويخطبه ويخطبه نفسه ويخطبه ويخطبه ويخطبه ويخطبه أنها كانت تساعدة في حياتك وحياتك وماذا كانت تساعدة فيها من آياتي الله وعلى الله والحكمة ووزدهم يعني الوزد here is what the sunnah those verses give us the virtue and the job of the prophet mainly that we take from it was that he was conveying on behalf of Allah سبحانه وتعالى and the ways that he was conveying is through the Quran the sunnah وليذلك الله تبارك وتعالى he says in the Quran فهل على الرسول إلا البلاه المبين this is the job of the messengers and to give the message that was given to them الله سبحانه وتعالى أطيع الله واطيع الرسول فإن تولوا فإنما عليك فإنما عليه ما حمل وعليكم ما حملت وإن تطيعوه تهتدو وما على الرسول إلا البلاه المبين الله سبحانه وتعالى أطيعو الله وأطيعو الرسول أبي الله and his messenger if he turn around فإنما عليه ما حمل upon you is that which you have taken upon yourself وعليكم ما حملت and upon them is what they have taken وإن تطيعوه if you obey him تهتدو your guided وما على الرسول إلا البلاه المبين إذا المحمد صلى الله عليه وسلم nothing is upon him to convey except to convey did the messenger convey this message to us he did the evidence for that is the Hadith narrated by Bukhari and Muslim the Prophet ﷺ on the day of Hajj when he was given the final sermon حجة الودع the Prophet stood up amongst the people and he said to the people اللهم هل بلخت oh people have I conveyed the issue to you guys oh Allah have I conveyed the message قالوا نعم the Sahabas he said yes you have conveyed it to us the Prophet repeated this question اللهم هل بلخت have I conveyed the message to you اللهم هل بلخت have I conveyed the message to you oh people قالوا نعم the people they said yes you did and then he said اللهم اشد oh Allah be my witness three times اللهم اشد اللهم اشد and the Prophet ﷺ then said to the companions فل يبلغ الشاهد الغائب the one who is present conveyed to the one who is absent in this it teaches us that we are just even us we are conveying on what the Prophet ﷺ taught us the Prophet ﷺ praised the one who conveys this message إبن المسعود narrated it نضل اللهم رأى سمع مننا شيء فبلغه كما سمعوا فرب مبلغين أو آله من سامعين that a person who conveys the Prophet ﷺ said may the face shine of a person who hears my message and he conveys it as he heard it then the Prophet ﷺ said فرب مبلغين it's possible that a conveyor who is conveying فرب مبلغين that is possible or conveyor who is conveying أو آه is more understanding لهم من سامعين فناني you are conveyed to someone who understands it better than you تنمي دي ناري تأني بلو مجر the what's this شريعة what are the characteristics that this شريعة has and these are very important points you have to understand there are three qualities that this شريعة has then you won't have people conflating the view of the scholar against the شريعة and etc this puts down a powerful foundation for us what are the characteristics of the شريعة the characteristics of the شريعة are three things البقاء والرموم والكمال these are qualities of the شريعة the first is that the شريعة is بقاء it will remain forever so some people might kind of give you the impression that the imams when they came that this is the شريعة no the شريعة was made إلا إيارث الله الأرض ومن عليها نبيلة محمد was sent until the day of judgment الله says محمد أبا أحد من رجالكم والأكير رسول الله وخاتم النبيين وكان الله بكل شيء عريما وحمد is not the father of any one of you he is a messenger from Allah and he is the final and last messenger meaning him being the last and final messenger it means that his message is made for until the day of judgment also the prophet صلى الله عليه وسلم حديثا معاوية من أبي سوفيان صفان البخاري the prophet said من يريد الله به خيرا anyone who Allah wants good for them Allah makes them understand the deen وإنما أنا قاسمون والله يُعطي the prophet said I am only وإنما I am nothing except the prophet saying this أنا قاسمون I divide that knowledge to the people I scatter it to the people I spread it out to the people والله يُعطي but Allah gives each person a portion of that knowledge then the prophet this is a part that went from the the remaining of this religion which is ولن تزالة هذه الأمة لا يضره من خالف حتى يأتي أمر الله there will always be a people who are standing upon the commandments of Allah تعالى no one can harm them who tries to oppose them حتى يأتي أمر الله another wording in muslim the prophet said حتى تقوم الساعة until the hour comes and then this religion is going to carry on until the hour comes the second quality that this شريعة has and it's going to have is عموم it's general it's not for a specific group of people it's for the sharia in two ways the first one is it's عموم for everything they need and the second one is this religion is عموم for every single person it's not for just the Arabs among the Arabs and it's not only for the Indians and it's not only for the Africans and it's not only for the Europeans it's for everybody and the ayah الله تعالى showed us that this message is الله says الله يدعو إلى الله says الله يدعو الله calls here we have the one who's calling which is Allah and we have يدعو which is فع المضالعة but we don't have the who's Allah calling and the scholars they say هتف المفعول the removing of the the reason why sometimes it's done is عموم so it can benefit generalization meaning الله wants it to keep it open okay this is one of the ayahs that the scholars take from it الله يدعو that there's two types of groups of people there's أمة الدعوة and أمة الإجابة يعني there are people who are called and they rejected the message they're called أمة الدعوة and there is a people who are called and they accepted the message they're called أمة الإجابة الله سبحانه وتعالى also says in the Quran قليا أيها الناس إني رسول الله إليكم جميعا والأرض لا إله إلا هو يحي ويوميت فآمنوا بالله ورسوله النبي الأمي الذي يؤمنوا بالله وكلماته واتبعوه واتبعوه لعلكم تعتدون The Prophet ﷺ was commanded to say to the people إني رسول الله إليكم جميعا I am a messenger and a prophet to all of you okay مسلم narrated إن السحر من حديث أبي غيرا The Messenger ﷺ he said والذي نفس محمد بيدي I swear by the Lord that Muhammad's soul is in his hand لا يسمع ثم يموت The Prophet ﷺ said I swear by the Lord in which my soul is in his hand No one hears about me whether he's a Christian or a Jew and he does not and he dies and he doesn't believe in what I was sent with except that he's going to be from the dwellers of the Hellfire This shows that the Prophet ﷺ was sent to the Christians and the Jews and he was sent to everybody So now I come to the last and final point which is this religion is complete It doesn't need anyone to add anything to it الله said اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا Today I have completed your religion on to you and I have fully established on to you my blessing and I am pleased for Islam as a religion ابن كثيرا رحمه الله he said هذه أكبر نعم الله This is the greatest blessings of Allah upon the people على هذه الأمة حيث أكمل لها تعالى لهم دينهم فلا يحتاجون إلى دين غيره ولا إلى نبي غير نبيهم صلوات الله وسلام عليه ولهذا جعل الله خاتم الأنبياء وبعته إلى الإنس والجن فلا حلال إلا ما أحله ولا حرام إلا ما حرمه ولا دين إلا ما شرعه وكل شيء أخبر به فهو حق وصدق لا كدب فيه ولا خلف ابن كثيرا He said This is the greatest blessing of Allah Upon this Ummah He completed their religion for them الله تبارك وتعالى وفلا يحتاجون إلى دين غيره They don't need any religion other than this They do not need ولا إلى نبي غير نبيهم They don't need ولا إلى نبيهم They don't even need ولا إلى نبيهم ولا إلى نبيهم ولا إ into the Jinn ولا إ إلى نبيهم ولا إ into the Jinn ولا إ إلى نبيهم ولا إ car ولا إ وكل شيء أخبر به وكل شيء He told us about وحده He said I take you I take you I take you Okay Okay Okay Okay I take you لأكريب فيه لا يوجد دائم فيه ، لا يوجد لائم فيه ، ولا خلفن أي شخص يضع أي شيء في هذه الليلة ، لا يجب أن يكون إستخدامه من أعمل عمل ليس عالي أمرونا فهو رد الشخص يخبرنا عليه الصلاة والسلام من أحدث في أمرنا هدى ما ليس منه فهو رد أي إمام كائنة من كانه ، أي شخص يضع أي شيء في الليلة ، لا يجب أن يكون إستخدامه لأن الليلة هي لكل شخص ، فهو يجب أن يكون مجموعة ويجب أن يتبع until the Day of Judgment الليلة صلى الله عليه وسلم يجب أن يكون مجموعة when he came to the people he told them everything سلمان الربي الله تعالى عنه he said أجوما ستهم قيلة له و ستهم قد علمكم نبيكم كل شيء did your Prophet teach you everything حتى الخراءة how to do your call of nature he even taught you how to do your call of nature and you have to understand that the Prophet people are pwaging war on him from all corners and from all directions he takes time out to teach his companions call of nature سلمان الفارسي said of course he did لقد نهانى أن نستقبل القبلة تلغائط أو بولن أو أن نستنجب اليميني أو أن نستنجب أقل من ثلاثة حجان أو أن نستنجب رجيع أو بعض من yes now our Prophet صلى الله عليه وسلم he prohibited us from facing the Qibla whilst doing our call of nature whether we're doing whatever we're doing from our call of nature or for us to use our right hands he told he prohibited us from it he prohibited us from using less than three stones صلى الله عليه وسلم عليه و لذلك this Quran came down and clarified everything through the Prophet when Allah said و نزلنا عليك الكتابة تبيانة لكل شيء وهودا و رحمة و بشرة للمسلمين أبو ذرن رضي الله تعالى عنه he said the Prophet صلى الله عليه وسلم died and he passed away تركنا رسول الله أنه left us on صلى الله عليه وسلم و ما طائر يقلب جنحه في الهواء إلا وهو يذكرنا منه علمه ابن حيبان ريته أبو ذرن said the Prophet passed away and there is no bird that flaps its wing in the sky except that he told us something about it صلى الله عليه وسلم so this all gives us an understanding that this religion is complete this religion is going to remain إلا عيارة الله الأرض و من عليها the legislator, the one who sanctions is Allah و عز و جل everybody else's speech we look at it, we accept it if it's right, we take it if it's wrong, we reject it the difference between the Prophet and the scholars is three things the first one is that the Prophets are معصومين they are infallible, they don't do mistakes whereas the scholars they do mistakes however high they are anyone after the Prophet is open to do mistakes we question their verdicts we don't do that with the Prophet the second difference is that نبي الله محمد he has revelation supporting him from الله سبحانه و تعالى يعني wherever he says everything he spoke is وحيو من الله scholars they do not have revelation to support them in everything they say they depend on they depend on independent reasoning in situations they get it right or wrong whereas the Prophet when he speaks وما ينطق عن الهواء إنه إلا وحيوهة it's revelation from الله تباركة و تعالى the third difference between the Prophet and the scholars is that the scholars their statements it can perish, it can go anywhere out whereas the Prophets يعني نبي الله محمد أبدا his أحكام and everything was made for ever the scholar might give a verdict right now and 10 years later that verdict might be seen as to not be appropriate because things have changed because of it if you understand those three points I mentioned you'll understand that you won't either fall into fanaticism towards the imams of Islam who came who we'll benefit from and you will also not fall into the concept of unrestricted اجتهاد for every and every last point you asked me and I'm going to respond to you right now is that what is تمدهوب and what's the meaning of تمدهوب تمدهوب it comes from the master the verbal noun of تمدهب which is in the form of or the structure of the word تمفعلى and the word تمفعلى means الاضحار والأخب it's to show in Arabic language it means to show and express it is also to take it also has that meaning that's what it means in the language but what it means in the استلاح of the علماء when they use it is إتباع الأصول الإمامي وقواعدي والتخرج عليها according to the scholars when they say تمدهوب they basically mean it's to follow the أصول the foundation of an إمام okay his principles and extracting things based on his principles in other words تمدهوب it goes back to two things أصول الاستدلال الفقي and الفروع الفقية it goes back to the principles of a particular إمام whether it be أبو حنيفة مالك شافيو أحمد يعني the أصول he used the principles that he used and الفروع الفقية which is the يعني the فروع الفقية means the فق that was extracted from the أصول that was taken from it so sometimes the إمام he mentions the فروع الفقية and sometimes he mentions أصول and the scholars in situations they go back to those two and they extract from it rulings and issues okay so أمدهوب is someone's one of these إمام and إمام's principles that he uses to determine the legislative rulings in the religion this is خلال this is خلال and things like that yes okay and it's a really important introduction and I don't think any مسلم within the mainstream kind of Sunni Islam would disagree with anything you've said so far that the Qur'an and the Sunnah should be ultimately followed and that the Qur'an and the Sunnah are from Allah and a statement of a scholar is you know it can be rejected it can be accepted however I haven't said that I think the issue comes when you try and practically apply this because as we know know not you know the overwhelming majority of the Muslims on earth today are not able to go to the Qur'an and the Sunnah directly and extract rulings therefore they need a person in the middle they need an interpreter they need someone who's going to convey what they should be doing they need someone who has the ability to go to the text and then break it down and tell the Muslims what they should be doing and this is where the Imam's come in and so this issue of Ta-Medhub and people following in Medhab a lot of people believe it is necessity to follow in Medhab because they have no other choice because they can't go to the Qur'an and the Sunnah directly what do you have to say about that so what I want إن شاء الله to Allah to do in order to answer your question is that you have to take a step back we have to divide the people the people are three types there's a Ammi the general folk the general mass who doesn't know anything of the religion maybe a new Muslim that took Islam or maybe he's a born Muslim he's never studied about Islam he's an Ammi he wouldn't know if an ayah was read or a hadith was read he wouldn't know which one is he doesn't understand anything he's an Ammi that's one per camp then the second camp of people we have is we have a group we call the Mutabia Mutabia is a person who's a student of knowledge he studied he learned he has some knowledge and then we have the scholar by dividing those three people he gives us an understanding where did the second middle group come from because as I understand it you're either a scholar who's able to go directly to the text like a much-tehid or you have to make taqlid you have to blind follow someone who has the ability to go into the text you're saying there's a second category in the middle where did you get this from? okay let's the waka and the reality of the people shows us this no problem a great scholar is محققين like ابن عبدالبر رحمة الله mentions in his كتاب جامع بيان العلم وفضلي ابن القي mentions in his علام الموكعين and the waka and the reality that we're in does show us that for example we have a you're right by the way it's not agreed upon these three categorization are not agreed upon by all scholars some scholars only believe there's a much-tehid and there's a مقلد خلص there's nothing between that but as I mentioned ابن القي ابن عبدالبر I mentioned it and I think that that تقصيم is more accurate for the reality that we see let's tackle it yeah let's go into it the عامي لا مدهب له what does that mean? the عامي the مجرنو ماس he shouldn't follow any مدهب he just has to go to his local imam and ask his local imam and do exactly what his local imam tells him blind follow his local imam he doesn't know anything to either if the imam explains things to him and tries to expand on to issues for him he wouldn't know so he is a person who just because the ayah instructed him فسألو أهل ذكي ينقو تبولاته I want to go and ask the people of knowledge yeah he was in command to do that and he goes and he does that okay that's the عامي him to follow a مدهب and all of that wouldn't understand it and his whole discussion that we're having right now won't make sense for him okay he just goes to his local imam and he says to his local imam I'm married my wife and I this issue what do you think the imam will explain it for him okay he's one is the poet said وليس في فتوه مفت المتابع ما يلم يضف ما يلم يضف ما يلم يضف العلم والدين الوراح he just goes to a person who combined between knowledge and piety خلص okay and he asks صاحب المراقي he mentioned the second type is اي متابع ام متابع is a person who can look at the دليل of each party so he's able to look at for example احمد ابن حمبل said this okay and the مدهب الحلابي للمنشن this and he's able to look at their evidences that they provide to get to that level that's not a low level for someone do they need Arabic language for that yeah they need all these conditions that the scholars mentioned he has to know صول الفق he has to study صول الفق he has to study Arabic language he has to have يعني and he has to have a lot of so most people in their lifetime won't even get to this stage I mean this is for you to say that they need these kind of these kind of sciences and they're not going to the evidence directly himself I agreed but even just to get to this stage where they understand what the opinions of the Imam are and are able to make some kind of judgment on this is strong again it's as a high level it changes from one person to another it also changes from the availability for each person some person one particular person who might live in a land where there are مجتهدين and so he's able to see the discussion happening between them so it makes it easier for him another person who may not have that and so on I mean it also goes back to person's mind is he sharp is he smart is he clever is he dedicated does he have it in him and I can't give 10 years it will take or 5 years someone could be in a very short period of time but you're right there are conditions for a person to be able to do that which is that the person can look at a discussion happening between the Ulama so he will see for example مدهب الحنابلة in an issue this thing and he sees that مدهب الشافعية in this issue so then what he does is that he writes down that each party's evidences and their principles that they're both using okay and he's able to strengthen one over the other based on what based on who's closer to the evidence how does he know who's closer to the evidence for example one party is using a evidence so the other party hasn't come across what if the other party also has an evidence that the other party hasn't heard of so then now it goes to what the scholars call this I now what happens is that this مدهب if he's got a مدهب that he follows he's content with his مدهب so this for example if I have an issue where I feel the مدهب الحنابلة have a very strong view on this issue and the الشافع have a very strong and I personally can't there are situations like that for me where I can't reach a conclusion in this issue in that case I would stick to the just because this is the one you choose no but my my knowledge and my ability in this issue can't reach that point of looking at the evidence until it hasn't become you don't see that as problematic I'm just going to blind follow Imam شافي and this just because I like him more than the other three and I don't know what to do in this issues let me just stick to him that's تعسب I'm not تعسب is different see this is called تعسب by the way تعسب is fanatic I'm not fanatic to شافي I believe he can get it right or wrong I believe شافي it can be right or can't be wrong I'm not saying شافي is infallible from mistakes by the way he himself شافي said he said شافي he said that no one can claim that they've memorized the entire of the prophet عليه الصلاة والسلام and in the Quran you can claim to memorize it all in his entire Quran in their chest they also have the different in their chest but we don't have anyone on the face of this earth historically no one has always memorized the entire of the prophet so there's always going to be a portion of Hadith missing from you okay you might even have memorized that Hadith but forgot it okay so the Imam and the Hadith is a source of legislation is it not and that's where you get your evidence is missing from you it will affect your verdict right of course yeah so شافي I'm not saying he's infallible I'm saying he is كل يؤخد من قوله everyone his speech is either taken or rejected and شافي it falls under there he's no exception to that okay but when I came to an issue and it became clear to me that I am not yet able to see who is راجح and who's مرجوع are you there who's راجح and who's مرجوع has it become clear to me I now become and I am me in this issue okay or I become مقلد in this issue okay I understand شافي it brought evidences I trust him in his righteousness and his nobility and I trust him in his تقوى and Deen just like you would trust Ahmed but with on top of that I strengthen the usul of شافي more than the usul of Ahmed Ahmed has an usul that he builds things on yeah I think is remember again I said تمدهب is أصول الاستدلال الفقي and فروع الفقي the أصول الاستدلال الفقي I am more Lean towards شافي over Ahmed's أصول الاستدلال الفقي so when the issue doesn't become clear to me I lean towards what basis are you leaning towards him more than this because you're from Somalia or is there another reason no a personal and again the issue of what makes a person how can a person choose Ahmed which is I think something to choose but the reason I came to that conclusion of following the شافي Ahmed it's nothing to do with necessarily because of the region I'm from they played a role I'm not going to deny it but it's قناع نفسي I'm personally content with the usul الاستدلال that an Imam of شافي has isn't this one of the big problems with this issue we played a role and we can see that the work of the reality just shows us that that a lot of people from Somalia pick Imam شافي a lot of people from Pakistan, India pick Abu Hanifa this is an issue of Dean where we're from should not come into it it shouldn't play a role aslan it should not play a role at all isn't this part of the issue that you yourself are just saying right now that you've fallen into that's problematic for me okay this قرآن السُنة they need understanding what do they need they need understanding and when you look at the علماء who came in Islam we just in our last podcast we spoke about some issues related to great scholars of Islam I told you when the prophet صلى الله عليه وسلم died in the city of Medina and when the prophet died in Medina صلى الله عليه وسلم a madhab came out from that city it's called مدهب أهل الحجاز specifically madhab أهل المدينة and the forefront for that was the Imam Malik the madhab of Imam Malik رحمه الله تعالى is madhab based on نقل والريوعية it's based on transmission there came another madhab which is مدهب أهل العراق if you're more specific يعني مدهب أهل الكوفة the madhab of the people of كوفة run by Imam أبو حنيفة okay شافعي and أحمد have taken from both specifically the Imam الشافعي رحمه الله تعالى his madhab was that he studied from Imam Malik directly was a student of his memorized his مواطق he read it on him so he directly took from him the concept of الريوعية والنقل transmission and narrations that's one and then شافعي رحمه الله went and he took knowledge from who أبو حنيفة رحمه الله students he didn't meet أبو حنيفة died was the year Imam Malik was Imam شافعي was born I mean 150 هجرية was the year which شافعي was born and that was the same year a great Imam أبو حنيفة was born but died أبو حنيفة died sorry it was the year أبو حنيفة died and it was the year Imam شافعي was born so he never met أليمام أبو حنيفة but he met the students of أليمام أبو حنيفة like قاذي أبو يوسف the great tourist and the great faqih he also met محمد ملحسن الشيباني the great alim محمد ملحسن الشيباني when Shafiq had discussions and dialogues back and forth which is documented it's written here you learn from جمع بين المدرسة تيني has both مدرسة hence why he became the first person to write the greatest science the greatest science to aid a person to extract rulings from the Qur'an and the sunnah which is known as أصول الفق أول من ألف في الكتب محمد ملحسن وغيره مثل العرب من غريقة شافعي was the first person to come out and he wrote a science called أصول الفق this science of أصول الفق what is it أصول الفق is أهل الرواية يعني هل المدينة they had they had they had and the people of أبو حني فأهل العراق they had the concept of extracting and extracting and they were good at that شافعي brought for them a way to do it to do this in a very respectful disciplined manner because without a shadow of a doubt the مدهب that were there they suffered from two things which is sometimes it was stubborn on wordings and another مدهب was they were going overboard with the wording right for example would be for example was يعني the one who said وجعلنا الليلة الليلة الله made the night a clothing and he said you can pray in a dark room naked you don't have to wear clothings if you're praying in a room which is pitch dark you don't have to necessarily to wear clothing because Allah said in the Quran وجعلنا الليلة الليلة this is this is it's going extreme in the wording right and you have you have the person being too harsh on the wording of the Hadith or the ayah and an example for that was إبن حزين what he said about The wicker the virgin girl The virgin girl her father will come to her and say to her listen, there's a brother who asks for your hand in marriage what do you think and the virgin the virgin girl in the Hadith he mentions that her permission is her what it's her silence يعني the virgin girl because she's never been married والأبي يكبر أنه يسحبون، وأنه ينضر تلك المشاهدة وقفة بها. لكنه هي تلك مجموعة. بناو حزمن يقول أنه إذا كان يقول لديها، أريد أن تريد. إذا كان يقول لديها. نعم، إذا كان يقول لديها، أريد أن أن تريد ده. أنه يقول لديها ، لا أتفهم. لأن الحديث قد يخبرته. إنها تبقية. إنها تبقية. أنه تماما جموعة، إنها تبقية. نعم. شافع is also one of the reasons أحد أمان يمكنني يحدث عن هذا بسرعة. لكن شافعي هو أنه أصول مستقيم. هو أصول الاستدلال الفقي is قوي. عندما أقول to you I'm a Shafi'a and I follow the Shafi'a in Madhab. I mean the أصول الاستدلال الفقي is Shafi'a. The أصول I'm on. لكن الفروع الفقي I can sometimes disagree with Shafi'a. كيف أنت تبقى؟ كيف can you say I'm going to take his a'soul but I'm not going to follow that all the way through the process and I'm going to take The Nass governs me. هل أنت تقريبا؟ لا. مثل إمام أبو حنيف has his own a'soul which is different to Imam Shafi'a's a'soul. أنت تعتقد أن إمام Shafi'a is a'soul is better and stronger. Who? شافعي. Yeah, but I believe Shafi'a is the best. And then on one issue like for example the issue of By the way when I say Shafi'a is the best and again this is another issue that I want to go into which is the issue of المفاضلة بين المداهب and we saw this. There's a Kitab written by Abu-Malil Jwaini وهي كولي موريط الخلق في ترجيح القولي الحق وهي يقول that Shafi'a is the best. ومعالي جويني في صاحب الورقات. يعني he virtues Shafi'a When I say the a'soul of Shafi'a is the best it doesn't mean unrestricted. There are many a'souls that Shafi'a I don't agree with and I think this a'soul of the Hanabi that is better. يعني the Shafi'a is not the يعني there's a'soul also after بمعالي جويني gave unrestricted virtues to the Shafi'a المداهب سبتل جوزي wrote a Kitab كده الانتصار والترجيح للمدهب الصحيح وهي strengthens the Hanabi مداهب and says also محمد زاهد الكوثري والهالك he also wrote a Kitab in giving virtue بهي is fanatic in giving the Hanabi مدهب and then after him came محمد من محمد الرعي الاندلسي رويت كتاب كده الانتصار والفقير السالك اللي ترجيح مدهب الإمام مالك وهي came and he said مدهب وإمام مالك is the best and there's nothing like it ابن مفلح the author of صاحب الفروع إنه مدهب إمام محمد رحمه الله الكتاب الرده the chapter of apostasy he mentioned the ending of it he mentions إن الحق في أحد إن الحق في أحد المداهب الأربعة he said that anyone who says أن من قال إن الحق في أحد المداه الأربعة that the truth is one of the four the four madhabs anyone who says this دون ما عداه and he says دون مدهب is the best over any of the other madhabs who claims إنه يجب وعلي إنه يجب ويستطاب إلا يقدب he should be asked to repent or his discipline the leader might imprison him lash him it's not a joke yeah so I'm not here saying that حشافة المدهب is unrestrictedly the best madhab I won't claim that because there are quite a few issues which I disagree with with the شافة المدهب but the أصول of شافعي أصول الاستدلال شافعي seems to be no problem okay I want to go out to my question you have أصول and photo from each madhab you want to go with the أصول of شافعي but in some of the photo you might take أبوخاني for example that has been built upon different أصول now you're contradictory because you like this أصول but you want this photo that for me is contradictory because you've actually أصول that you agree with and gone to someone else's أصول which you disagree with okay and taken their word okay let me explain something to you now there's a slight contradiction that's happening to you right now okay go is that you're conflicting with تقليد okay what do you mean by that you're saying تقليد and تقليد are one and the other يعني this is one of the mistakes that many people fall into they believe تقليد means automatically تقليد when they speak about تقليد they always bring the آيات and the نصول they rebuke so they say تقليد is always blind following no right I see and we don't believe تقليد is blind following تقليد is not the same as blind following like it doesn't mean that تقليد and تقليد are one and the other no and there are differences between the two for example تقليد is following a مدرسة whereas تقليد you're following a person pay attention to that تقليد means I'm following a مدرسة a مدرسة because مدرسة has been going on for 1,300 something years okay تقليد means one individual I'm holding on to him also تقليد blind following it doesn't allow a person to think and do each تهاد and work whereas تمد you do each تهاد and you work hard ولي ذلك we find people who follow the Medhabs actually became مجتهدين later I see we don't find anyone who sticks as a blind follower أي مجتهد I give an example تاجدين السبكي الانستباقات he mentioned he said المحمدون الأربعة he said the form أحمد محمد what is form محمد محمد من نصر المروزي المحمد من جليلة طبري المحمد ابن ابن يصحاق ابن خزيما المحمد من المدر these four محمد right he said تاجدين السبكي تاجدين السبكي من أصحابنا دي أعوى أصحاب يعني شافعية these four شافعية قد بلغوا درجة الاجتهاد they reached the level of اجتهاد المطلق these men have reached unrestricted اجتهاد and when we say اجتهاد is two مجتهد is two types there's a mujtahed which is مقايت and he's مقايت في مدهب he's a mujtahed within the mudham nowhere else and there is the مجتهد مطلق he doesn't he looks at the Quran and the Sunnah but he said at the beginning what من أصحابنا دي أعوى from us the شافعية قد بلغوا درجة الاجتهاد they reached the level of اجتهاد المطلق ولم يخرجهم دالي كعن كونه من أصحاب الشافعي even though they reached the level of اجتهاد ومطلق they didn't stop them from being what from the شافعي مدهب المخرجين على أصوله المتمدهبين بمدهبي لي وفاق اجتهاد pay attention to that so what I mean from that is that تمذهب كان if it's it can be a stepping stone to اجتهاد المطلق مجتهد المطلق when you use تمذهب as to lead blind following it becomes a problem so when I say to you المام الشافعي I follow his اصول first of all I don't believe his اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول اصول يجب أن يقوم بعمله نواوي أو رافعي يجب أن يقوم بعمله نواوية لا نبوية الناس يريدون نواوية إنهم ليس نبوية لن يقوم بعمله ونحن لا يقوم بعمله يجب أن يكون على طريقه ولكنه عندما يأتي عندما يأتي لحم الجزور أكل لحم الجزور يعني هل تفعل منه أو ليس شافعي يقوم بعمله إلى إثناء الحديث شافعي يقول إن الحديث صحيح one of the things he said if this is صحيح that's my madhab نواوي نواوي authenticated it رحمه الله و تعالى الحديث and then he said this is what شافعي would have said if he's alive he would have taken it and then even nowi رحمه الله و تعالى he says إذا صحح الحديث فهو مدهبي إذا صحح الحديث فهو مدهبي إذا صح الحديث إذا صح الحديث فهو مدهبي إذا صح الحديث فهو مدهبي إذا صح الحديث so what I mean by all of that is that تمدهب has been used in a wrong way it has been used in a wrong way and it can also be used in the right way these great four in Muhammad I mentioned all four of them became مجتهد مطلق unrestricted مجتهدين were able to use the Quran and the sunnah and speak about it now okay I really want to go back because I know we digress now I have a thing that's going to have a lot in this podcast well I want to go back to those three groups of great people the one who is a basic عامي who has to blind follow he asks his locally man as he put it the مدهبي who we've been talking about quite a lot and I get the feeling from this podcast that's kind of the category you put yourself in sometimes and like you said sometimes you have to make a cleat on certain issues as well and then the مجتهد I don't really want to be talking about the مجتهد too much I think we'll go in I've got a questions at the end about the مجتهد but I would be surprised if any مجتهدين are watching our podcast and if they are so they shouldn't be but the مدهبي the follower we've been speaking about that and that is a level where you can go into either the books or to the Imam and then basically try you know take which one you believe is strongest based on your principles or the evidences etc the مقلت I believe most people will fall into this category this person you said there's no issue with him just asking his Imam for example there's a brother who has an Imam who is Pakistani for example he knows this Imam only takes from Abu Hanifa he's got Taasub upon the method of Abu Hanifa this person can he use this Imam and just ask him everything what's the meaning of this because you said that he has to follow someone he can't ask a person who is a blind follower himself he has to ask a person who is a scholar he's still in the first level himself regardless of whether he's an Imam there's a matter so he has to ask a person who is who uses the word of the علماء to understand the Quran he has to go to that person that's why the poet صاحب المراقب he would say وليس في فتواه مستمتب ما لم يُلطف ما لم يُلطف ما لم يُلطف ما لم يُلطف so he's gone to a person of دين and علم the person has got religion and he's a pious individual and he's got knowledge he's combined between that too so this person he eats حلال he's not alcohol he's not smoking and someone might know all of the all the aquas and all the views and everything might be knowledgeable you don't listen to that if he's drinking alcohol and he's smoking a piety and someone's got knowledge and that part that knowledge is not to just be a blind follow himself he has to have enough knowledge to be able to yeah yeah yeah it's true now there's something that you said in your statement I kind of want to point out which is this concept of the four مدهب I don't believe that the حق is only restricted to the four مدهب this is something some scholars have mentioned that the truth is connected to the four مدهب and it's not allowed for you to leave the four مدهب and in one quote he said و جائز التقليد غير الأربعة ليلي ضرورة و فيها ده صاح even صاحب المراقي he said in his أصولية that he has مراقي السعود لمبتغ الروقي و المجمع اليوم عليه أربعة و قفوها و يليها الجميع و منعها which basically is there are some scholars like أبو عمر من صلاحة who said that following the four مدهب you have to stay within the four مدهب و ابن رجب الحمبلي ياز كتاب يقول أرد على من يتبع غير المدهب الأربعة refutation on the person who follows other than the four مدهب أبو عمر من صلاحة also had that opinion and صاحب المراقي he brings an إجماع on this issue and النفراوي he brings an إجماع on this issue and محمد الأمين الشانقيطيه رحمه الله تعالى he says المتأخيرون الأصوليين من جميع المدهب مطبقون كلهم على وجوبي that it's wajib to follow one of these four the point I'm trying to say is that I don't believe that إجماع is true صاحب المراقي statement which is و المجمع اليوم عليه أربعة و قفو غيرها الجميع جميع منع I think that's not a correct what gives you the right to say that it's إجماع it's where we take our religion from it's like saying I don't believe this إجماع here is not right because the opposite group also transmitted إجماع on the opposite إبراحزم it brought the opposite of that إجماع who's came first إبراحزم is before صاحب المراقي and النفراوي and إبراع جبلي before all of those people so you're confused with me with your speech here because how can you say that the truth is not restricted to these four you have no other option الله got rid of the other منحب صفينة ثولي's method has gone الله actually refined it so we only have these four left isn't that Allah showing you that the truth is within these four no the truth is lost then no it's not that it's lost what do you mean that I'm saying to you the truth doesn't mean it's restricted to these four and some of the مدهب is still being mentioned okay like which مدهب صفينة ثولي's views are mentioned we have some of these views and issues later when صاحب we have some of his views and issues I'm authoring this مدهب we've got some of his views we've got مدهب and some of his views and those views are not found in any of the four مدهب you're saying some issues that yeah we have their statements mentioned صفينة ثولي gave this verdict صفينة ثولي gave this verdict صفينة ثولي gave this verdict on this issue and it may not necessarily be the four so restricting two things I want to mention restricting the truth to these four is baseless and there's no evidence for that what about the argument that Allah has restricted it for you because he has made now the second part of the question is that you're not allowed to use the universal evidences to affirm a a shadowy evidence explain yourself what do you mean you're saying that university what took place historically university happened is that these مدهب it became only four okay you're using a universal occurrence and trying to bring from that a shadowy ruling that's that's not what we do we don't do that even if like what if you say that you can see oppressors being punished oppressors there's oppression taking place in the land for example and see the punishment of Allah coming but there's a legislation prior to that so that's a universal thing that Allah has brought down right but no that's there's a there's a legislation here as well no there's before this no but I'm saying that issue yeah go on prior to the universal event there's a legislation for it okay let's break this down so I just want the people to understand this what I'm saying is that you have a people who are oppressing another nation and Allah is bringing this punishment amongst those people I'm saying my argument is that this is a universal event that Allah is bringing the punishment yes yes yes you're saying yes that's fine but Allah says He's going to punish the oppressors and that is a شرعن legislation that's what you're saying so in that case you can say this is happening because of that because you have a text to prove it no I'm saying to you saying that the four imams the truth is restricted to them bring me an evidence from the Quran don't bring the universe which إجماع okay the fact that we need by the way this إجماع is not the early scholars who mentioned this this إجماع was only mentioned after that this إجماع was between it came in the sixth I mean sixth century onwards there's no and I said the opposite was also claimed and also سير سير علامي نوبلا رمامي ذهبي he mentioned إبن أبي ذيبن and Imam Malik just to show you that there's no consensus have to be followed these four إجماع ذهبي mentioned سير علامي نوبلا أحمد إبنو حمبلن it reached him that even أبي ذيبن said أن ماليكا لم يأخذ بحديث ألبية عاني بالخياري أحمد ماليكي بن آنس did not take the حديث of ألبية عاني بالخياري okay that the person who's buying a product has a choice of returning the item before he leaves there's a school مجس الخيار a choice do you want to buy the product while you're here look at it you've got that ماليك didn't take that حديث for a reasonable basis he had his reasons right yeah of course yeah فقال he said when he heard that he said ماليك is asked to repent from this if he does not repent from but إمام ماليك or his head's gonna be sorry I cut you off with the English translation he said ماليك is told to repent فإمام ماليك if he repents وإلا and if he refuses and he still holds on to the opinion ماليك is in heads gonna be sliced gonna be killed for this he reject the hadith الرسول الله صلى الله عليه وسلم أحمد then said هو أروع وأقوال بالحق من ماليك أحمد was أحمد here he said that إبن أبي بالهيا is more warah more on the safer side and the truth is with him than malik and إمام ماليك sometimes he takes things and he points out points against it there we go I agree so he I agree and he responded to this he said أحمد إبن أبي بيبن was really a God fearing person يعني if he had warah كما ينبي as it should have been لم يقال هذا القول القبيح في حق إمام العظيم ونفسه the great imam فماليك إنما لم يعمل بظاهر للحديث ماليك did not act upon this حديث because he saw it لأنه رأه منسوخا he saw it be abrogated وقيل عامله به and he saw it even said he acted upon it قوله and he يعني used حتى يتفرق على تلافظه بالإجابة القبول that they have to have said and he he went into the hadid and used it in a different way the point I'm trying to say to use the imams of Islam was like they were tough on this issue of يعني take the truth being on يعني be nothing that is followed if Malik's call is a يعني from he's one of the four right yeah Why did إبن أبي بيبن say that about him but is there also the other opinion found in one of the other three which one the one so he's not agreeing with إمام Malik's opinion on this issue but the opinion that he is agreeing with is it found in the other three yeah it's found in the other three yeah so it's not left the four إبن أبي بيبن didn't say Malik Shafi'a said this or another Imam said this or something he didn't use that he said that I've got the hadith the proof is with me you know like this is I think this is the crux of the issue here that don't you think that even when you're talking about an issue where it's not the truth is not with the form of that hip when you're saying the truth is with سفينة ثوري for example the truth according to you is with سفينة ثوري Malik believed he had the truth Shafi'a believed he had the truth so why can't we say that the truth is with them you're just wrong سفينة ثوري is wrong why do we have to follow you and say you yeah you say سفينة ثوري was right in this issue and the other four is wrong and yes I'm saying yeah do you get what I'm saying it's so subjective no yes everyone believes they're on the truth okay you're right you're partially right on some what you're saying is that the sense where I could say سفينة ثوري got this right and the truth may have maybe the other four imams are right okay which means it stays within the form the truth is with maybe but to say that the hack is restricted to these four is what our discussion is about it's not whether سفينة ثوري is right here or wrong it could be wrong but if he is wrong then the hack is with the form no debate I'm not discussing that with you I'm discussing to say that every time these four imams agree on something then that means that's the hack that's what your statement is giving yeah yeah that's wrong why because we will come on it to follow the Quran and the Sunnah الله says يُتَّبِعُمَا أُنزِل إِلَكُمِ الْرَبِكُ وَلَا تِتَبِعُمِ الْمِنْدُونِ أُورِيَا يُسِل إِجْماعِ it's only four people how come four great imams greater than you greater than the modern day scholars like شخل الباني شخصالفوزان how come four imams agree on an error this is exactly the reason why ابنو تيميا was actually imprisoned with ابنو تيميا it took place they say ابنو تيميا has 17 issues سبعات عشرة مسألة 17 issues ابنو تيميا خالف الإجماع you hear that it's common it's documented so Key and others mentioned that why because you want to get four madhabs but does that show it was wrong the truth is actually now the four madhabs today believe all four madhabs believe the issue of the Talaq is it considered one or three all madhabs are four they all have one view on this issue which is if a man divorces a woman yeah and he gives Talaq to her he says three three times at the same time yeah if a man says to the woman I divorce you by three okay the four madhabs they believe that that Talaq is considered to be the three that happened the four not understanding it the four madhabs believe that he says I divorce you three times in a row they believe that I is a proper divorce no they believe it's three divorces they believe it's three divorces okay all four madhabs believe that okay do you mean go on ابن تيمي رحمة الله believes it's only one okay why that is what it comes down to بغض النظر of who's right or who's wrong no that is an important part because if they're right and he's wrong then you haven't proven to be no I'm not saying it's right or wrong I'm not trying to say I'm just trying to show to you that no ابن تيمي did not see that argument to be valid yeah and he can be wrong and the four madhabs but the four madhabs again if I go into the discussion of where the fiqi issue is it's based on the hadith and Imam al-Muslim is in it صحيح من حديث من عباس رضي الله تعالى عنهما where the time of the messenger and the time of Abu Bakr and two years of the time of Umar the three divorces were considered one if a man says to his wife انت تاريقون ثلاثة and if he said three times it was considered one okay Umar then changed it رضي الله حسنا رضي الله تعالى عنه and he said to the people who have a haste and a matter that was easy for them and the people were just saying it so he bought three is three how did that knowledge come to you and missed these four noble great man what evidences they have did they just make I'm not saying they don't don't have evidences this is not the issue I'm coming to and I they could be right ابن تيمي could be wrong I have an opinion on this issue but it's not what I want to go into the point I don't want to do تارجيحة who's right who's wrong let's compare the two opinions that's not what I do I'm trying to do I'm just trying to say to you is we have the four imams on one side ابن تيمي رحم الله تعالى is going against those four imams and they accuse ابن تيمي of being a person who went against the اجماء and the اجماء they're referring to is these four imams now this opinion now by the way of ابن تيمي which he got in prison for and it was an issue I won't take it like it became a big issue on him very big issue they saw it as to be heresy where he came with رحم الله تعالى became now the most common اجماء amongst the majority of the people you even go to different countries of even people who follow مدهب they started to give it a factor yeah and numbers are not a proof numbers are not a proof I'm not saying it is a proof but what I'm trying to say to you is my argument is that the truth cannot be restricted to individuals that's my argument you're saying that these individuals it could happen every time it could happen I'm just saying that when these four imams agree with each other we've not yet seen a mistake that came from them that could even be an argument I'm not going to discuss that I'm just saying to you that still doesn't make it because these four agreed or something it becomes a proof if that's the case then why can't someone say it is a proof because it's the clock there could be one time if somebody can prove you otherwise and it breaks the premise of saying that the fact is restricted to these four is wrong and you're building that premise on the introduction that you said which we both agreed on that an individual can be right and can be wrong unless he's a messenger صلى الله عليه وسلم and these individuals there's one, two, three, four of them they could be right they could be wrong because there could be a second time where he's wrong okay that is even regardless of whether we prove it with a mess or not that is a fair and that was something we said إصمة to be infallible is for profit حديث أبدالله حديث أمر من عاص إن صحيح البقاني المصلم متفقون عليه the prophet said إذا حكم الحاكم فجتادة ثم أصابف له أجران وإذا حكم فجتادة ثم أخطف له أجران the prophet told us the scholars are between one reward or two reward they get it right they get two rewards they get it wrong they get one reward which proves that they can get it wrong just from his statement okay and the only one the only person who can come into that discussion and say no the truth is within four is if they bring in إجماع and you're saying that إجماع was bought but it wasn't correct because there's an إجماع on the other side as well as a discussion to the side I want to talk about another issue now again this is part of the crux of the issue you're following a MedHeb or I say I'm following a MedHeb for example and I have a in Bukhari for example and I agree this hadith is authentic am I now going to leave the MedHeb and follow the hadith it depends on the person again okay I am me cannot go to the hadith himself and extract warnings from it because he doesn't so again his job is to go to the a scholar and say what the scholar says okay the the person who has إتبع who can look at the MedHeb check the evidence he's not allowed to again he's not able to go to the Quran and the Sunnah himself I mean I can not personally right now open the Quran extract a ruling بغض النظر if we said it a Muslim can do that if we said it and we did it okay he's looking at the Quran and the Sunnah based on the principles that were written on extract rulings out of it he doesn't have to worry about who said it who agreed with him or not he's got his evidences he's مجتهد he has that rights he's got the is present for him the individual who's not reached that he's a مجتهد so when he brings a hadith to us we say okay okay we agree with you who understood it like that even he can't just take the hadith and apply it himself without someone preceding him if he's not a مجتهد no okay if he's a مجتهد though yeah then he can of course he can yeah he has the right to but if he's not a مجتهد this could be a general ruling it could be a عام it could be a خاص on the other's part yeah this could be منسوخ and there could be a ناسخ you don't you don't know that there could be مطلق the the the the the the the the the the the the the the the the the أو أو أ another a which one right if there's yeah if if yes yeah yes yes yes yes yes yes وانتظرها وانتظرها وانتظرها الجميع وانتظرها فيها سبب محلاتتها كيف تعرف أن هذا الشخص يرسل في الوصول على الخطوط؟ فكيف تعرف أنه لا يوجد حديث؟ من الممكن أنه يتعرق بحديث هذا؟ من الممكن أنه يوجد أقوى؟ لا أريد أن أقوم بجد موطا، إما فقد مافت here لكنك أنت فقط اعتقد أنك لا يمكنك يرسل فعل حديث أنك لا تعرف حديث أنت؟ هناك تحديث أكثر من المكتل نعم أعتقد أني لن أسأل من المشتلAnd everything about 4 years نحن العمل نلتح كل محاق على العملAnd I'm not restricting the people I look atI'm not restricting them to format apps as I saidBecause the truth is not restricted only to the 4OkBut when I readThis is where my Tamil Health comes into placeSo you might thinkOk, you're not even following any methodBut you're just looking at the Delhi, LandocvalWith that said thoughIf I then look at the 2 argumentations that are going on فهذا هو ألمام و مارك و هناك ألمام و شافعي تتجاهوا على هذا الأمر و المدهبين يسعون في هذا الأمر و by default I am looking at the source of evidence that both parties are bringing and how they extrapolate and are ruling from it when I look, I follow the arguments, I look at the Mujizun, those who are permitting it, and the Maniun, those who are rejecting it, I go back and forth, there's a dialogue and a discussion back and forth, what did you say, what's your average, what's your average, you're looking at all of that, once you finish what each, you cross check all, then it might come to an argument of تصحيح and تضيف الحديث, then you say I'm going to grade the hadith, look at the hadith, I'm going to look at it, the scholar authenticated it, you go there, you might come back after a month and say I believe now and اماريك is stronger than شفيري and اماريك on this issue now pay attention to that, it may happen that I look at اماريك and شفيري, they go each other on this issue and it does, I can't seem to see who's right, one time when I look at this one is right, one time when I look at it from this right point of view is right, it's really confusing me and I'm not able to take in who's right and who's wrong, I can't put my finger on it هذا هو ما يحدث عن طريقة التماثل مني ، سأقول ، سأبقى لشافة رؤية ، لأن هذا التماثل يجب أن أبقى ومن المئة التي تكلمت أوليانا. نعم ، now I'm coming to the concept. أنا في هذه الأشياء المقلتة ، وني أريد أن أبقى على أي شخص ، لا أستطيع أن أقل with somebody you're right I'm wrong I wouldn't لذا المقلت لا يمكنك أن تفعل ذلك. المقلت لا يمكنك أن تقل with أنه تأخذ المزيد ، بسبب تباقية ، لا يمكنك أن تقول you're wrong you're right لا يمكنك أن تقول you're wrong ون يمكنك أن تقول what was the second thing you said you're wrong you're right you also said I forgot لا يمكنك أن تقل with another view and say you're right or wrong ون يمكنك أن تقل with other people what he follows أنا now chosen to blind follow a chef in this issue I'm just second I take it أنا مقاومة ونأخذ إذا كان شخص يأتي بي who shows me how there's a mistake here and he brings it strong evidence and explains it to me and he shows it to me I'll follow the truth that he comes with and I now know why my view is wrong Do you know I have an issue with like you set a premise at the start that we follow the Quran and the Sunnah and the only one who's infallible is the Prophet صلى الله عليه وسلم Do you know I have an issue that you're always following men and I'll tell you what I mean by that the way that you say this حديث is صحي therefore it goes against this method but I'm going to take the authentic حديث who created authentic بخاري شخل باني these are men who are fallible and infallible you're always following men either way but we're not following the men we look we're following a science that is placed do you see it's a framework that's written go into that a bit more so when I look at these علم I said to you before we have فروع الفقير they have the rulings حلال and حرام is فروع الفقير when they say this is permissible this is not permissible this is فروع الفقير this is what we read in the mutton books these are the conditions of Salah these are this this is built upon an أصول they just randomly throw that into the book okay that the شروط of Salah is this it's built on a foundation for them okay with me yeah the أصول ابن باز رحم الله when he was asked he said are you humbly he goes no where أصول our أصول is the أصول of ألمان محمد he didn't say our فروع الفقير everything is أحمد محمد ولي ذلك ابن باز رحم الله تعالى he would go against a method in many issues حديث روايات سانيت شيخ ابن رحم الله was عالم in حديث عالم in حديث many people undermine شيخ ابن باز when he comes to حديث شيخ ابن باز yes شيخ ابن باز is not he's not less than شيخ ابن الباني in حديث no well no he's not little شيخ ابن باز عليه رحمة الله was عالم in حديث really yeah عبد الرحمن يحل المعليم he quoted شيخ ابن باز معليم he quoted شيخ ابن باز and there was a debate that happened between the two of them anyways the point is yeah and that's not how the مملكة is now the Mamelaka Saudi Arabia now is drifting towards this خارج كو تمدهب of حمد لي مدهب he's changing and he's tricking into a way that never used to be before the time of شيخ ابن باز and the time of شيخ ابن رحمة الله it's changing now there's this wave of تمدهب جمود تعصب is starting to happen we're starting to see that anyways شيخ ابن باز was asked ايو حمد لي he said او اصول is the اصول of the حنابلة لكن if the فروع الفقية we might go against the مدهب in issues of فروع الفقية and that's exactly what I'm saying to you I believe that عام of the اصول of the امام شافع رحمة الله تعالى لكن some time فروع فقية the delil is واضح صريح it's crystal clear that شافع have gone against this issue and شافع was the one who said to me what إذا صح الحريث فوها مدهب if the حريث is صحيح so I followed ستتقل اف ر각ه by leaving his مدهب yeah by leaving he told me to do that and he told me اذا صح الحريث فوها مدهب so you're more of a follower of his I'm more of a follower of فوها المدهب I'm more of a follower of the authentic حريث so coming back to what you mentioned the student of knowledge when he reads the discussion between the scholars he's not following their statements necessary he's following the principles إذا كان هناك جنورة تكسطة و هناك جنورة تكسطة جنورة تكسطة لإمام ملكة الآن لدينا جنورة تكسطة لدينا جنورة تكسطة من سوف أعطيها؟ كما أشاهد في التقديم هل أنت تبقى في المدينة؟ أنا أرى جنورة تكسطة مثل تكسطة أمام المدينة المدينة right؟ هذا هو how the discussion goes أنا لا أرى them as individuals أنا أرى من يتبقى مع القوارت من يتبقى مع القرآن و السنة الكثير من الناس يأتي هنا و يقولون أن إذا كانت حديثة سحية أنا أرى أن تتبقى أمر في المدينة أعطيه أخبار دعنا نحن نأخذ حقيقة مثل هذه المسألة من تسليم at the end of the Salah أمام شيفر يوجد صحيح حديث على جانبه أن المدينة صلى الله عليه وسلم يفعلها أمام مالك أمام مالك أمام مالك يعتقد أن حديثه صحيح لكنه قال all of the people of Medina only did it once now you have an issue where you have a صحيح حديث and you're saying I'm going to follow this but the problem you have is that this is not how it was implemented by the people who saw the companions who saw the prophet some pray and the prophet said pray as you see me pray he did not say pray as you read in my hadith therefore this issue of Ahlul Medina and their actions and if all of the people of Medina did this that has to take presence of a صحيح حديث that you're reading 1400 years later it has to okay now you've come to one of the evidences that are disputed the evidence are two types there's a delir which is all the scholars from مام أبو حليفة مام أحمد to every Muslim we all agreed upon which is القرآن okay والسنة والإجماع والقياس الصحيح okay this is agreed upon okay other than the Qur'an the Sunnah the Ijmaa and the Qias the Qias is done properly it's agreed upon these four are the evidence which are agreed upon there are now evidences which are not necessarily agreed upon for example مدهب وهال المدينة right it's from the Adilla which is مختلفه فيه in my mind we don't we don't take we don't follow them the second one it's the default the default is this so it's an evidence you have to go it's a delir which is مختلفه also it's Adilla which is مختلفه يعني prohibiting something because of the means prohibiting the means because of a delir which is مختلفه فيه الله الشرع من قبلنا the legislation of the people came before us if it doesn't go against our Quran and Sunnah we don't have text that are affirming it or rejecting it what do we do with those things that we find from the scriptures of the previous nations by the way in our Sharia there's nothing rejecting this concept and there's nothing in our Sharia that's also affirming it but it's present in the early generation early nations can we take it as proof which is the concept of شرع من قبلنا all of those I mentioned are Adilla which is مختلفه فيه meaning they differed upon differed upon us if we can even take it so my discussion with you is مذهب أهل المدينة is it هجة or is it not is the discussion right and that's what I came to at the beginning and I said to you استدلال الأصول what's called أصول الاستدلال الفقي the foundation in which they built to extract their fiqh from is differed amongst themselves don't you think that's a big contradictory with the other statements like I follow the salaf خيرو ناسي قولني ثم لذين يلونهم et cetera and these the أهل المدينة were the people who saw the companions who saw the restricting in Medina where the Prophet died but everybody left in Medina Sahaba is scattered and they went to other parts of the world and you know Abdulhamid was removed and I went to Kofa and he said that restricting the truth to a people is like restricting the truth to a land okay just the same way I said to you the four Medhams we cannot restrict the truth to only them okay we can't restrict the truth to only a land but this this is the land where the Prophet died just a few decades earlier after the time of Abu Bakr and Omar we're talking about 93 and the Prophet died 10 years into the history calendar so you've not really got a long time between him and Imam Malik the people of Medina at the time you're saying that they went so far astray that they forgot how the Prophet even prayed you can't count Imam Malik's life when he was born okay and Imam Malik was born in the 93rd year of the Hijriah it's nearly 100 years from the time of the Prophet he's Hijra you know how many Imams and how Imam Malik never met any companion he never met any of the companions so the point I'm trying to say to you is that the Medhab to build it on Ahlul Medina even if Ahlul Medina all doing the same action but as far as Malik can say to that I saw all of the people of Medina we can't say all of the Ahlul Medina we were doing it because that's according to his knowledge of who he saw so when he says he must have seen a lot of people in his lifetime he did he went on and that's why many scholars didn't all agree with him on this issue Medhab Ahlul Medina and he he didn't reject hadiths based on it he restricted the meaning of the hadith I heard that he would take the Ahlul Medina as the level of Mutawat Al-Khadith so if he had Ahlul Medina he would choose the Ahlul Medina over that again sometimes issues of attributions to the Medahibs are a bit hard far-fetched it's views that Mutakhirin held to understand that the whole issue of is building your rulings on the usul of the Imam and the followers of the Medahib will differ upon the ruling because of how they saw the usul of the Imam was on this issue the followers of the Medhab will differ upon the ruling because of how they perceive the usul of the Medhab the same Medhab and you have اختلاف within the Medhab of course we do we will have it now he has a goal he has a goal we have within the Medahib says الناس who can extract those rulings everybody can do it the point I'm trying to say to you is that you're using now a delir which is disputed the foundation of the evidence is disputed and on your side you have a delir which is not disputed the sunnah essentially okay fine I want to take you back to the Muqallid because I do believe that a lot of people who will be watching this will fall into that the first question I have is you mentioned about yourself now that you would consider yourself to be a Muqallid in certain issues but then you might become a Muqallid in another issue are you allowed to move between these levels for example I'm a Muqallid in an issue but in this one other issue I believe I've got a bit of research with me I can become a Muqallid is that possible yeah a Muchtade sometimes might be a Muchtade in something but a Muqallid in another thing from there to there yeah it could be interesting okay yeah he could be a Muchtade it's not always there's some issues he just blindfolds okay so this person he's going to blindfold a lot of people also ask the question you said you're not allowed to blind follow one person the argument I'm going to put forward for you is that this is what happened at the time of the Prophet the Prophet some many times mentioned this companion is the most knowledgeable in this science this companion is the most knowledgeable in this science I take this science another example no no that's from your own pocket okay so this is what people say another example no but that's that's the idea that you added on to the generation the Prophet said we're not denying that that and he's the most knowledgeable he's knowledgeable than all of us yeah he's more knowledgeable than what we know he's more knowledgeable than Ibn Taymi and all of them we know the same more knowledgeable than everybody that we know like all of them that we've seen or we've read these call us more knowledgeable we're not denying that these are these are these are these are these are these are these are this is what they are that being said I don't have to follow every single thing that this what Imam says everything of his statement I follow Ibn Al Qaim says in his he says ولا يلزم أحد قاطئ أن يتمدهب بمدهب الرجل من الأمة بحيث وهذه بداة قبيعة حدتت في الأمة إبن القيم he says it is not upon a person to follow a man he takes to the whole entire view of the Imam I'm only going to take what Imam شابهank said and I believe that the Haq is the strict touch لقد قمت بوضع جميعهم بجميعهم لا ي matter if the truth is not restricted to them لماذا لا يمكنهم أن يتبقونهم؟ يمكنك أن تقول لأنهم سوف يتبقون شيء that's false ولكن كيف أنت؟ أنا أقول لك أنك تبقون المدهب في كل شخص of statements of it لن ترى أي شيء أفضل with it ها دي بدأت القبيحة؟ ماذا يعني؟ إنها إيوه الإنظارات التي تتبقونها لذا عندما أردت المعادة للمنزل للمنزل ماذا يتبقون من المعادة؟ ماذا تتبقون؟ المعادة من يمين يوجدون معهم معهم من يتبقونهم في حالة توخيد صلاة إبن؟ من يتبقونهم أخر than him? حسناً هذا مباشر حسناً اللعبة الصلاة والسلامة ليس فقط فقط فقط من يتبقونها؟ أمس الأشعارين والأشعارين في الوقت؟ في الوقت اللعبة الصلاة والسلامة يسيرا ولا تعشسرا بشيرا ولا تنفرا أيضا اللعبة الصلاة والسلامة يحدثونهم يقولون هذا يقولون هذا يقولون هذا يقولون هذا أنه يفكها حقما ويجدي من أمر أنه يتبقون يجد منه هل هو المعادة لماذا؟ أيضا رفلي المعادة والصلاة يجد منه كيف يمكنك أن يفكلم لماذا يتبقون نهذا المفهول سيدته every single day ونهذا المدوح ونهذا أنا أقول اللعبة يتبقونه ويخبرتهم ماذا يقوله؟ يقول لهم يا معاذ، إنك ستأتي قوم من أهل الكداب فليكون أول ما تدعو ملم شهادة الله إلا الله فينهم أطعوا ركلي ذلك؟ إذا كانوا بيديين هذا علىك يقول هذا لهم لماذا يخبرون أن يقول هؤلاء هذه الأشياء؟ الأشياء؟ معاذ يخبرون ما يردون يردون المملكين ويخبرون ما يردون ويخبرون المملكين ويردون لماذا يردون من الأشياء؟ هذا هو من المؤكس من الناس المملكين now نحن نتحدث عن هل يتخبرون سابقا بإمكانهم هل ترغبون سابقا؟ هل يفهم هذا الحديث؟ أولا أريد أن أفهم هنا شايف now is that مالك is a alem شايف now is a alem أحمد is a alem كل هذه المساعدات هي عالم لكن يخبرون كل أحد الحؤول وشايف now says معاك أن أخبر سايف أحمد says يعني أحمد ريما ومومي تتوذى رحمة الله ومتعالى أخبرتك أنها بداعة قبيحة حدثت في الأمه أنظروا إبن القيم يقول أنه لم يقول بها أحد من أئمة الإسلام لا أحد السكولرين يقولون أن هذا الإيمان يقوم بشكل ما يقوله إبن القيم يقولون وهم أعلى رتبة وأجل قدرًا وأعلم بالله ورسولي أن يلزم الناس بذلك السكولرين are high in knowledge and understanding of Allah's Prophets and the religion of Islam and they know Allah greatly to then force people to follow one Imam everything he says وابعد منه وإن يقوم بشكل أفضل and farfetched is من قال يلزمه أن يتمدهب بمدهبي عالم من العلمة to say you have to do تمدهب of just one madhab وابعد منه قول من قال يلزمه أن يتمدهب بأحد المدهب الأربعة إبن القيم is amazed to say that you have to follow one of the four إبن القيم this is said farfetched فيا للله العجب فاسرائيشن is too ووالله ماتت مدهب أصحابي رسولي الله the companions مدهب is passed away ومدهب التابعين وتابعيهم وسائل أئمة الإسلام وبطلت جملة إلا مدهب أربعة أنفصين فقط then madhabs are all of the sahabas died أن the madhabs are all the taba'ina gone and his own the hack is only now the strict to fool إبن القيم is saying من سائل أئمة والفقها from all of the other فقها ليتم نساعد أبو ثوري إبن جريلها زي مدهب all of the أبو راهوه زي مدهب يعني فق يعني all of those قاون هبائم من ثورا what's left 64 وهل قال ذلك أحد من الأئمة has anyone ever from the early bring me people early who said this أو دعائلة أو call the people to this أو دلت عاليه لفظة وحدة من كلامه عاليه or even his statement shows that the hack is restricted in these four that's not that's not correct تماظهب the basic argument for تماظهب is that is permissible okay there are three views when it comes to تماظهب the first view is باطل أو هم من بيت العنكبو which says that it's where you have to follow مدهب and you're a see that if you don't follow it that's the first view and I told you a group of scholars they said you have to follow مدهب وجائزون تقليد وغير الأرباع لدي ضرورة وفيها ذا ساعة you can follow the you follow the four مدهب and you can only go outside it when there's a necessity حوذ بالله that's wrong أبو عمر بن صلاح held that opinion أبو الفرج بن رجب الحمبلي also شردت that opinion it's wrong النفراوي إني شرح الرسالة and also صاحب مراكي he says that إجماع والمجمع اليوم عليه أرباح وقفوا غيرها الجميع ومنعه and this is the view of the this إجماع by the way it's the إجماع of the متأخرين as the Ali Muhammad العلمة محمد الإميني شخصي the second opinion is that it's مباح you wanna follow the four مدهب it's مباح this is the view of القاضي عياض إبن غيرها إبن فرحون it's permissible أمر ده but within that someone following one مدهب only in all of its issues no it's not مباح no you can't I think it's important to clarify and the third view is المدهب you're not allowed to at all follow a manhub إبن حزمين رحم الله it's the it's the مدهب الظاهرية and إبن حزم clearly says that it's not allowed to follow a مدهب which we're gonna discuss in there yeah I believe you can follow a manhub and it's just a means لكن restricting yourself by the way I already told you the only person who's allowed to follow a manhub is a طالب علم a student of knowledge who studied أصول الفق لكن the one who doesn't know anything يا أخي go to your sheikh ask what he tells you don't even talk about this issue of تمدهب you know this is مدهب this is your skin you can't speak Arabic you majority of the people follow under that yeah of course go speaking for مدهب مدهب yeah they should have no مدهب but they just ask the Imam whatever he says they follow العامي ولا مدهب العامي has no مدهب he goes he doesn't even talk about the manhub he's way below the concept of مدهب he goes and he asks his sheikh and whatever his sheikh tells him he does it he trusts he follows that طالب علم they studied أصول الفق when he comes to the كتب الفق he's met to understand the dialogue that's going on right okay but even him as an individual he's not safe from his desires and this the the one who's in the the middle part he's not safe from his desires now you're you're opening up a door for him to follow his desires because you're saying you can choose from the different opinions and maybe this one's a bit easier for me for examples let me lean towards this one you've opened that door for him تتبع تتبع رخص yeah him following the رخص yeah you see the evidences what I told you he needs to follow I didn't tell you he follows the شاوذ العقوال strange opinions the student of knowledge when he's a مقلد for example there are stages and steps that he can take for example I told you before that I take the call of an أمام شافع when an issue doesn't become clear to me لكن if the جمهور العلمة the overwhelming majority of scholars are on one side and شايفع is alone on that issue I will walk away from it because you I believe the جمهور is is a number now I can't clarify the issue so I'll go to the جمهور it's a safer for me and taking an opinion straight held by شايفع رحمه رحمه بيصر نمبر on this situation right now yeah the evidence is not clear to me okay each party is using solid arguments but the جمهور the overwhelming majority of scholars I'm مقلد now I'm just gonna follow the majority on this issue step take a but follow it and I'm gonna I'm not gonna I'm not gonna I'm not gonna impose anybody I'm not gonna have a dialogue about it I'm not gonna go out then tell people this is right this is wrong because I'm just to مقلد I just followed the call of the جمهور I just قال الجمهور okay I won't give fat on it because I'm not allowed to I'm مقلد I'm a blind follower now coming back to the issue of I was your question following your desires because you've left the open yeah following your desires on an issue I told you you you follow a the the the the the the the the the the the that you follow so for example when you take an opinion of a a a first of the the he asks every علم وصير ديليل good put your You'll hear from me I'm marik what did what you did put it here from me Ahmed وصير ديليل رحم الله وطعاله وصير and put it here أبو حني وصير ديليل he put it here all four of the evidence he put it here then he asks each one what's he was your understanding from this text here he brought valid point what about you what do do you think as the discussion و هو مجدداً لن يحدث عنه و يأتي إلى المدهر و تحديد و يقوم به من مجدداً و يمكن أن يفعل هذا و يتضع الكتب المملكة و يتساعد للفق يتعلم مراكسه و لب فلوسون و يتجرب الجوامن يخبرون أن يستطيع من الخطوة لا يتساعد و يتتعلم و يتجرب و يتجرب و يتجرب و يتجرب thought he gave it to me. He looks for the opinion, he doesn't look at who said it, what their evidences are, what they used it for. He doesn't. He collects all of those views and Ahmed Habb come out for him. Yeah There he creates his own Ahmed Habb. That Ahmed Habb doesn't exist. Because each one you might have an Imam for it. But when this whole entirety came together, Ahmed Habb is this? It's a new one. The scholars they say, هذا الشخص يتزندقه وفعله إلى الهرسي يقول أنه لا يتتبع الشواد المسائل يجتبع فيه الشطف وكل of evil will be combined with you لأنه يتبع الشخص من المجموعة ينتهي من المجموعة يتبعه من المجموعة ونحن نتبعه من المجموعة حسناً حسناً لأنه مجموعة أن المجموعة يقول أنه مجموعة لتبع مجموعة even then these people actually say that the fact that you've let this student of knowledge open the door to looking at the evidences and ideally an ideal world, he will just look at for the evidences but you've opened this door for him to now choose between the مدهب you've opened the door for him to follow his desires and the best way to close the door is stick to one method but then you're now using an evidence known as سلفذ بلاية which is you're stopping this because it's gonna lead to this right yeah but you don't believe that that is a أعني لماذا لا نفعله لأننا لا أريد أن نتخلصه لا هذا سدد درعاءة، فهذا يكتلون جيدا فهذا يكتلون جيدا لا، لكن لا أخبرك، أخبرك أن سدد درعاءة يمكن أن يستخدم عندما يقرأ عندما يقرأ هذا الدرعاءة يتحدث عن الشارع أي شيء من خلال هذا هو درعاءك يستعمل بك. أنت يستعمل بك أنت يستعمل بك هو سقيا right؟ لا أصدق بأسلحة لا أصدق بأسلحة أصدق بأسلحة إنه مقدمة إصلاحة و لكن هذا ما تستخدمك مما أخضر و إذا تتتكلمك في أصول القوائد فهذا مقدمة إصلاحة فهذا فضلك أضع هذا لأسفل أرجونا إلى الحديث المسيح يمكن أن تتتعب القرآن سببًا و مفاعله و هذا ما يفعله النار يتبعون قول العالم as an understanding ولكنهم يتبعون ماذا يتبعون فالتالي ماليك يتبعون ماليك for this issue ماليك يتبعون ماليك نعم وكثيراً دخصة إبنة بذيبن ماليك الحديث إيه ألبية عاني قبل خياري ماليك يتبعون الحديث إيه منصوخ عندما نرى أنه ليس منصوخ فمن يجب أن يكون right here؟ يجب أن يكون right ما يجب أن يكون right؟ ما يجب أن يكون right؟ نقضاني لا يجتمع عام نحن لدينا مزيدو منصوخ أنه ليس منصوخ سيف كثيراً حسنا Fotman التي تع подписك لماذا يمكنك المشككة باليعدي l ب吃 follow المتافه أنها رهان وفسا عن بسجل ذلك ماذا يمكنك to بالنسبة to the professor who sent the companions to the Battle of Ahzab when he said, do not pray Salat al-Assad until you reach your destination and the companions were on the journey and Salat al-Assad's time was coming in and some of them thought I think we should pray now but there was one view that was right. No because they went bad to the professor and he said you were both right. The Prophet ﷺ when they both came back to him yes he did not scold any one of them yes he didn't tell them any one of them or both of them left with the rewards one got two and one got a right one The one that was right was the one who prayed the Salat when he came in because the Salat is a legislation from Allah But did the professor some say that at the time you were wrong then you were right did he say that? No that we slowly let's take this step go on let's take this point slowly There's something called Ich Tihad meaning which the scholars when they look at it all of the Adilla are يعني pull and push it's not clear يعني there are misa'il which are Ich Tihad No one can like belittle the other person for holding it For example when we go down in the Salat we put our knees down on our hands first For example it's an Ich Tihad Ich Tihad means both parties have solid evidences The concept is how do we understand this And evidences are open for this and this نقاب is it where it's open for this and that يعني there are many issues like that we see people discussing back and forth It's open for all parties Okay People make a big hoohar about it but it's really open for both parties Yeah The Hadith where the Prophet SAW said That none of you should pray except in Ben Wa Qureyda And he said them SAW That Hadith the truth is only one And evidences of the truth can be two or three or four It can't be the truth Both parties are now sitting down to understand From this Hadith what the Prophet meant A group of them stuck to the word Okay And a group of them took a mafoon from it Which is that the Prophet when he said Don't pray except in Ben Wa Qureyda He meant hasten Get there fast Make sure Asr reaches you in Ben Wa Qureyda So it was يعني the Prophet can't delay Salat He's not a legislator SAW Allah is the one who In the Salat كانت على المؤمنين So the Salat time is sexual Sit When the Prophet said that he meant Get there fast That party is correct The party who understood it as to mean The Prophet told us not to pray Even if the Salat time comes in Until we get to Ben Wa Qureyda Their understanding was incorrect But that being said They got to that conclusion Based on their each Tihad Okay I already told you The Prophet said Okay Let's break it down The issue of praying Salat on time Is that a matter that is Which one? Praying the Salat on time That's a clear cut There was no dispute on that To pray Salat on time Okay So that's not an each Tihad issue It becomes an each Tihad issue Because they have a statement from the Prophet SAW Which they're trying to implement at the same time These companions at the time That's my point with all of these That you say This one's wrong And this one's right And this one's wrong They've all got delil on their side No So not all of it said That's their our issue A statement from the Prophet SAW Is a delil, right? Yeah, but there are issues There are issues Which are each Tihadi Amongst the Mada'ibs You're right Okay There are issues which are each Tihadi Masa'il which are each Tihadi No, I'm not denying it Okay And It's how you look at it To be honest Yeah But I still hold an opinion And I'm willing to have a discussion With the other person Okay But when I get up from that Discussion with that brother Who's a Hanafi for example And he believes that And he's doing each Tihad The each Tihad of his madhab Is on this And my each Tihad on this issue Is this We get up and there's no hatred I'm not sitting between us Because it's a matter of each Tihadi A moment But there are issues Which are Right and wrong Even if you're an Imam Said it Okay Some issues are right They're each Tihad Okay I see There's a difference But it's not valid There's a right or wrong Okay There's a what? There's a right or wrong One is right and one is One is wrong The issue of the willy For example The guardian Of the woman We say اخطأ He's wrong He's going to leave with the reward He's going to leave with the reward And the Prophet said Anyone who follows him After the evidence comes to him He's a sinner When a Nussos is read to you And the views A Dilla is read on you You can't still stick to Al-Alimyam Abu Hanifa It's not permissible for you now Because you have Nussos Click from the Quran And the Sunnah In which it says to you here Here you can't say Our madhab believes this Our view is this This is what This is the Ta'asub And Abu Hanifa never had Any Quran Sunnah on his side I'm not saying he didn't He did it, right? On this issue I'm saying to you I'm saying to you Is that What your statement is going to allude to Is that Al-Alimyam Abu Hanifa Every single situation This is their argument And this is what it implies That he can't do a mistake That's what you're implying now By saying Al-Alimyam You're telling me this Al-Alimyam Abu Hanifa didn't know What I'm implying is that The Imam is the madhab I just said to you Al-Alimyam Abu Hanifa May he's not memorised all the hadiths Neither has Imam Sha'fi or Ahmad or Mali But they brought out a hadith Or they brought out a dillil That Al-Alimyam Abu Hanifa didn't What if he knew about that dillil But he didn't accept it as a dillil Maybe it's a weak hadith to him He's an old student They said Al-Qadi and Yusuf They said in some of the words He disagreed with him In all of the views Al-Alimyam Abu Hanifa held Except a handful of them I don't know the number Okay He's an old student Yeah Muhammad al-Hassan and Shay'iban When he debated the Al-Alimyam Abu Sha'fi And he came to the conclusion Of some issues And he repented from it Or he took back some views He said Al-Alimyam Abu Hanifa Was alive He would have taken the opinion The way I took it I'm taking it now It just comes back to My scholar said this Your scholar said that No, it's not I'm saying to you The default position How many people are getting wrong Is that they're looking at the scholar As though He's infallible from the big get go It's the in implication Are you open minded to accept That Al-Alimyam Abu Hanifa And Malik And Shay'fi And Ahmed First of all Do you accept that No, yes or no I have to explain it This simple question Is Al-Alimyam Abu Hanifa Malik, Shay'fi and Ahmed Are they infallible We agreed at the start That they're not infallible So they are open to mistakes We agreed that at the start Okay So you're saying that Let's go through the process Okay, so they're not They can do mistakes They can do mistakes So can, by the way The scholars Even Tameer Shay'al Al-Baali Everyone can Everyone can Now it brings us To the argument Okay We don't get offensive Over the people anymore Agreed Now Let's get to the argument Okay Second point I come to you with this Okay Now that you've accepted That all of these You'll be taken Or rejected Rejected Alhamdulillah Let's look at The arguments now Okay Who are you To say That this argument Is wrong Who is it Who is it Who is it No, the first We're gonna look at The four Imams themselves Okay Are you happy with the Four Imams themselves Yeah, yeah, let's do that Okay Take the issue of Al-Imam Abu Hanifa Where he came to the issue Of the Woman marrying herself off Okay Al-Imam Abu Hanifa said If a woman goes to a shop And she buys And she sells Would that Transaction be accepted I'm asking a question Repeat the question And a woman goes She's buying And she's selling something She's got a watch She's got something She wants to sell Can she do it What did Abu Hanifa say I don't know I'm asking you Yeah, she can Abu Hanifa said she can Okay She can Yeah, which we Of course a woman Can buy and sell When she wants There's nothing wrong with that Abu Hanifa said If she can sell And she can buy things Why can't she Give herself out Okay Okay She's made Yes Which is valid From But it's valid It's valid He's got a قياس here Beautiful Okay Put that aside from me Okay We have the scholars here On the other hand Bringing the hadith of the Prophetﷺ And And And What if he says That hadith is weak Now let me Step by step We're going to Go back and forth To Each discussion We're going to go back and forth Who from now At this point Before we go As we're discussing the issue Okay, my question is No, stop, stop I'm asking you I'm not answering the question Can they both be right? No, they can't Okay No, I'm asking you a question Yeah Abu Hanifa used قياس Yes These scholars have used A hadith You haven't looked into the grading You're going to now I'm going to change your But at this moment Yeah Who's right? I can't say it Because if I look into the grade And I say this No, you're going to change We're going to change again We're going to say Abu Hanifa came back No Look, I'm saying to you One person used a hadith And another person used a what? Yeah, قياس قياس Yeah The hadith could be fabricated We're going to come to it In the second phase I want us to come to it I want us to step by step Okay The scholars, they say This is what I'm trying to say to you The scholars, they say لجتهاد في موردناس There's no each tihad when there's a las Okay Abu Hanifa بارك الله في يكيف قياس في موردناس في موردناس في موقع when the nas has been provided إذا جاء نهر الله إذا جاء نهر الله بطالا نهر ومعقل إذا المعقل was a man who had a little well Had a little well He used to charge the people He used to put the bucket in there for them Get the water out And he would give the water to the people And he would charge them He would give me money Maybe because he put a little motor An engine there to get the water out Okay, so he charges the people He's allowed to do that, right? So one day Allah says there's a rain The rain Gushes and everybody's now got water Are they going to come to the water of There's no need There's no need Allah's river is there, right? Yes Allah's had the Hadith of the Prophet ﷺ here now The goal of an Imam Abu Hanifa now is gone Finished Abu Hanifa came back This is how we look at the discussion Abu Hanifa came and said The Hadith of life Okay We're going to be like to the party Sorry Abu Hanifa's right You guys are without nothing And he's without nothing But he hasn't got nothing He's got nothing The قياس is not Because they brought a Hadith No, but he said the Hadith Oh sorry We're still at the stage where they've got a Hadith I thought he said I thought he came back Said the Hadith is weak So the Hadith falls away So Abu Hanifa's got a قياس, right? Yeah, which is better than nothing Yeah, so now they So he weakened the Hadith So Abu Hanifa now has got something He's got a قياس So he's now stronger Okay They come back and they say Okay, we've got an ayah from the Qur'an Abu Hanifa said Half of the Qur'an Half of the Qur'an But it's not necessary that it's in battle Oh, come on Are you telling me that There's an understanding On every single Ayah in the Qur'an And Imam чтобع was asked Where is the Ijma'a in the Qur'an He went home He scratched his head He went back Ta-3 times Okay And he came to the ayah And then he came to the ayah And then he came to the ayah He got the Ijma'a from the ayah Imam Shafi, why can't he see it In the first time When he read it The second time he couldn't see it The third time Shafiell Is so that this Ayah Is a delil for Islam ليس فقط هذا فقط هل أبو حليفة مو أحفظ than أثمن معفن؟ لا، لست أثمارضي العالم واريس وطاعم عبدالبار لدينا أجهزة لأجهزة لدينا أجهزة لأجهزة حياتنا عاليسة للفاضح والمنزل بعد 6 منزل لنجم تجم انو عزيز حسنًا ، فقال ، كيف حالنا only been for six months and you're giving birth you got this child from somewhere else it's wedlock this is not my child and he would be heard to the cake court and they looked into a situation and it became a problem he said earth man sometimes it's been transmitted as umar but this is authentically earth man he said earth man earth man this woman is right she can give birth six months hey where in the quran where earth man is half of he's the one who compiled the quran with his quraat and everything his ahruf and everything how he said the ayah والقوله تعالى the pregnancy and the breastfeeding 30 months subtract 24 months from which is two years of the breastfeeding as Allah said yeah you get six left we're only like we're left to six months right yeah that six month it's called دلالة الإقتضاء it's a way of extracting evidences from the quran and the sunnah it's called دلالة الإقتضاء okay wide earth man cannot see that okay what i'm trying to say to you is that no i remember before i said ما يريد الله بيخيرا يفقيه في الدين إنما أنا قاسم والله يعطي the prophet sallallahu alaihi wa sallam said anyone who Allah wants خير for them he gives them the thick of the religion is what the prophet said إنما أنا قاسم والله يعطي some Allah gives each one the scholars they said the knowledge is for the people the way that risk is written for them okay so it could happen that حنيفة can't see i still want to follow this through then so now we were so now we have a situation so ألمام أبو حنيفة رحمه الله تعالى he got responded to with an evidence from the quran okay which is الله سبحانه وتعالى in صورة البقرة he mentions the story of معقل بن يسار المزني الله says وإذا وإذا وإذا طلقتم من نساء فبلغنا أجلهم فلا تعظلواهم أن ينكحنا أزواجهم إذا تراضوا بينهم المعروف with this i came down on معقل بن يسار المزني معقل هذا السيسة he married his sister off to a man pay attention to this to a man his sister he married his sister off to a man and a man divorced her in a very despicable way a foreign way he didn't like it the way he treated his sister so what happened was the Ida finished because i said وإذا طلقتم من نساء فبلغنا أجلهم the woman's timing finished Ida finished he had three cycles whether it be محيض أو طهرين we're not gonna strengthen which opinion is which he could have taken her back he had a chance he had a window of taking her back he didn't he let that time fly by then what happened was the men found out معقل بن يسار his sister's available she's looking to get married and then he went into the line and said i'm back of course she loves her ex-husband she prefers him over any other man her heart it was for him she wants him so she said to her brother معقل my ex-husband is back I want him he said والله I'm not gonna marry you off to him أبداً the man who treated you the way he treated you and he acted the way you acted now that he's found that other men are coming to you her he wants to come into the he had opportunity الله تباركه تعالى he said in the ayah when if you divorce the women and they're gonna finish it فلا تعضلوهن أن ينكحن أزواجهن do not prevent them from فلا تعضلوهن don't prevent these women that are under your guardianship to marry why is Allah تعالى معقل بن يسار don't prevent them she could just go and get married herself okay where the sabbabu nusul how did it reach us how did the reason for revelation reaches there's this authenticity what if he knew about it and he just didn't believe in authentic but the ayah forget the sabbabu nusul حتى forget the sabbabu nusul okay what is the ayah says leave the reason for relation الله says فلا تعضلوهن guardians don't prevent the women from getting married jamil which shows that they should be able to get married themselves without a wedding no no it's a guardians don't prevent the women from getting married don't يعني a man comes up for her no no that's the sabbabu nusul we said we'll leave that the ayah didn't say for her to marry themselves off he didn't say that it says don't guardians فلا تعضلوهن you wellies don't prevent them ينكحن أزواجهن إذا تراضوا بينهم بينهم المعروف okay if the women is the ayah is clear the ayah says if the women but this is my point this ayah is clearly saying if the woman wants to go and marry a man don't stop her marrying this man why would okay look that's on his side it's not on this okay okay don't stop them okay yeah okay let's say that's even his advantage why would Allah talk to the men when the woman could just go and get married why did she even need his consent أسفل because maybe at that time people believe that the woman can't get married because they have this hadith which is this hadith that Abu Hanifa says is weak so the men were preventing and Allah is saying don't prevent them of two things two things two things for example I'm just giving you some two things two things the ayah is talking to the men who are guardians over the girl okay and it's telling the girls it's telling the men the men the guardians yeah it's telling the guardians don't don't stop marrying them off to the men that they want of their choice that's what the ayah is don't prevent the women from marrying them off to the men that they yes that they think it's fit for them okay are you have no control over this let her do her own no don't marry them off so don't stop marrying them off that's what it is talking to the guardian you confused me is that gone what's the ayah saying the ayah is saying يعني oh guardians if this sister brings a brother she likes yeah she wants this man okay will you adding stuff into the ayah because the ayah doesn't say brother she likes and etc no no i'm explaining it to the ayah please the ayah say فلات عضولوهنة do not oh guardians do not stop them فلات عضولوهنة do not stop them أن ينكحن أزواجههنة to marry them off to the men yeah to marry them off to the men so marrying her off is by the guardian that's what the ayah is saying don't stop that as in you have no control oh حبيبي do you understand why أبو حني فلات do you understand why this can get a bit complex no it can't the fact that we're talking about the last 15 minutes show us yes yes huh what i'm saying my point is i can there's people who would argue right now even if your if this podcast is happening and they can make a two hours discussion over it it doesn't give it a valid argument but do you what i'm trying to say to you is that you're right there are always going to be people who argue there are all people going to be stubborn and hard headed they're always going to try to prove their point my point is الامام أبو حني فهيه with insaf with justice with fairness he doesn't have argument to stand on his issue is no evidences for it it's just what a what do you call it an issue of it's an issue of each قياس that he used and these الامام who are more than him in number more knowledge this means nothing yeah more more more it doesn't necessarily by itself it doesn't but when he adds on to other things second thing is اعلى ممين هو بالحديث they're more knowledgeable than him in حديث who authenticated it and الامام about حني for to be honest in the concept of حديث he's weak actually nobody weak in the حديث out of the people who are strong in the حديث nobody weak in the no i'm saying to you take the حديث صحيحة بعيف yeah but what we have is that we have i mean there's few ever few other evidences i can bring you but the discussion that we're gonna have here is that الامام وابو حنيفة is standing on قياس these scholars are standing on an i from the quran depending on how you interpret it not interpret it okay give me another interpretation of that i i gave you and give me where you got that interpretation okay good question okay i will because i brought you the سبب نزول that came down which is صحيح which could okay this is my argument this is my position this is my position you present your position is my position now and all of these massage these imams these great noble imams who you respect and you love and you honor no they're شايد you're confused two things i don't want you to confuse two things there are issues the way you're presenting the argument i would say yes you're right yeah it's not fair to push ابو حنيفة يعني يعني ابو حنيفة الحمال in this issue he's got his point i'm a badic and i can see where he's why he's got he has his opinion and i respect the other party and he's a Hanafi and i wouldn't make a big issue about it like putting your hand under your under your your navel or whatever i'm fine with all of that i'm no issue with it the issue of moving your finger in the Salah they don't believe it's permissible and others believe it's permissible i want to make a big hoohar about it because it's an issue that the difference here is valid yeah what i'm saying but here what i'm saying is every single massage we're not talking about the massage that you just mentioned every single issue my argument is that these great noble imams they didn't just make up but they have verdicts based on their own desires which i'm sure you would even say that they didn't do this agreed no can i can i can i i'll say that point of course you can every scholar gave a verdict on the delir he has and some issues they didn't have evidences and they gave their verdict on a lower graded ruling so they based it on a what yeah he asked for example because the evidence didn't reach them or let me finish it okay go on so in this situation for an imam Abu Hanifa he looked for an eye couldn't see anything from the eye he didn't seem like that to him حديث he didn't come across a narration for it what did he now do he gave the third option he gave قياس at this moment he's the upper hand fine we're with him then a delir came from someone who has it they brought it to the table where if Abu Hanifa was to get it this is the point i'm trying to say if he was to get it he wouldn't argue like the way you're trying how do you know he didn't get it but he just didn't believe us because all of them he has been transmitted from them they said ايد أصح الحديث حديث فا و مدهبي كيف أصح الحديث كيف أصح الحديث أصح الحديث they themselves if they were everything that they said was based on all of the evidences why did they do Talajra why did Ahmad turn away from some issues why did Shafiq you have a مدهب القديم و مدهب الجديد why why okay my question goes back to if this imam which you believe that would not make verdicts based on his desires can we at least agree on that he wouldn't make rulings based on his desires but he will make it based on his ht hat agreed not a delir i agree with you not on a delir okay i could no problem let's go back to the battle of Ahzab the companions made their decision based on their ht hat okay some of them prayed later after the time of Asr some of them prayed at the time of Asr they went back to the Prophet's system they wanted to get a verdict which one of us was right which one of us was wrong what did he say to them did he say both of you are right did he say you were wrong i'm saying the Prophet didn't say both of you are right if the truth is if the truth is right one why didn't he say you were wrong and you were right like you're saying now because you're saying something you know why i'll amount to your question go i'll amount to your question the reason why he said that it was that he was teaching us something the people are going to come later that there are evidences that are going to be like that where we have to respect each other in the way that we deal with each other on this issue so there are going to be texts when we read it this person is going to understand it like that and this person is going to understand it like that and that this is called an each t hat and that we need to respect one another but in no way shape or form in that hadith that you brought did the Prophet عليه الصلاة والسلام say both opinions that are يعني on two different يعني spectrums both of them are right no he didn't say that but why if there's a clear ayah from the Quran that tells you you have to pray on time you're saying if you have a delay which is a ayah from the Quran it takes precedence over everything yeah forget forget forget forget forget forget forget the issue of يعني ayah you're bringing something external put that aside from me they have a statement from the message عليه الصلاة والسلام they all just looked at that حديث one of the groups we stricted himself to the wording and another one he done he looked at the overall meaning the wisdom behind why the Prophet said it this is exactly what the Medaibs are like and I said that he beginning at the beginning and therefore they can all be right because he never said you were wrong no I'm not that's why I said he both parties who went to the battle of but the Prophet said to I told you both of them are not right but he if they were both not right he would have said you were wrong and he would have taught us a lesson and that lesson would have been greater actually the truth is one again that's my point this is a long time ago since I looked at it when I looked at this discussion of the حديث of Banu Quraida and what the scholars I can't really put my finger on it now but there was قراءين قراءين indications that alluded that the party that was seeing it as the Prophet saying hasten were right they were external narrations that indicated that that was right it would have been nice if you to prove your point it would have been nice if you said you guys were right you guys wrong and I could have no response to you but the fact that he didn't shows that I've got no but an argument on my side that there are every issue in Islam there's two both parties can be right what's your evidence for that the حديث of حساب the حديث of حساب did the Prophet say both parties are right okay but he didn't say he just didn't blame both parties okay and I'm saying to you that's true we can't blame the issue of نقام one party could not blame the other party that is سيج تيهاد you're right that's all that that حديث shows that there's sinning is not on any party yeah there's no one leaving with the sin okay but the truth is one حقس okay fine I want to try and summarize the discussion so far and I know that we've spoken a lot we've gone a couple of tangents here and there you started by talking about the importance of the Quran in the Sunnah and I think like I said that start us nothing that any Muslim within mainstream Sunnah Islam really disagrees with however the difficulty comes with how do you get to the Quran in the Sunnah and that's where you split the people into three groups you said that there's a مجتهد which is basically the scholar who is able to go directly to the text and come up with his rulings and you said that even in him in some issues he may drop down to the second or the first level the second level being the مجتهد the follower and this person isn't hasn't got the ability to go directly into the text himself but he has the ability to see what the مجتهدين said about the the different rulings and he has the ability to look into it and who is stronger who is weaker what evidence are they using what evidence are they using let's list them out and let's make a decision that is the second level the first level where like we said the majority of the people fall in this is the مقالد the blind follower who basically doesn't have the ability to go to the Quran and Sunnah himself and he also doesn't have the ability to look at the different evidences and make a decision on which is better which is more stronger his job is to basically ask someone what is the ruling on this particular issue and you also outline some conditions for the person he's asking they must be someone who has knowledge they must be someone who has piety and also they can't be a مقالد themselves they can't be someone who says I'm an Imam of a Masjid I am pious or they wouldn't say that but they seen as someone who's pious and then I only follow from this one person this one method that makes him a مقالد and therefore he can't be asked okay my question for the مقالد doing out there the people who are fall into this category of being blind followers I've a question that splits into two first of all do they have to ask for their evidence in every single ruling when they ask the Imam that they're trusting do they have to ask for their evidence and secondly do they have to understand that evidence if they do ask for it as I mentioned to you before the أمي for me is a person who does who doesn't have no knowledge and as I mentioned this is what it's called أمي is a person who doesn't know anything there's no knowledge that person doesn't have a مدهب his مدهب is the person he asks if that person is a شفه he's a شفه if that person is a حمبلي is a حمبلي he doesn't know anything he blind follows what is given to him he trusts this person's knowledge understanding comprehension whatever it is he takes it from the person فلعامي ولا مدهب الله the army has no مدهب he can't ask for دليليل okay he won't understand the دليليل and the evidences the دليليل is asked by only two parties or the دليليل is only observed and looked at by only two parties of people and that is the the مجتهد who goes directly to the دليليل himself and extracts rulings from it and the مدهب who looks at the understanding of the great scholars of islam and he basically observes how they commented on that evidence and their rulings and the understanding they they extracted from the evidence so اعامي doesn't have any rights to ask any evidences he wouldn't even understand if the evidence were told to him an example of اعامي is a new muslim yeah but there's also many muslims who have been born muslims maybe practicing even for 10, 15 years but they fall into this category they just don't have knowledge of what was all the fiqh Arabic yes that's true yeah those people yeah those they don't have to ask from a reaver who just took islam yeah up to the person who's a muslim and he's just got يعني he has islam يعني by name and he prays he knows how to pray he prays as a muslim he has no other knowledge about islam that person is اعامي but even further than that what i'm saying is someone might be studying the dean even but they haven't got to level off Arabic language but they might memorize the Quran for example yeah he's still اعامي he's still اعامي so he just goes to the local imam and he asks and he doesn't have to have to ask for he's not a student of knowledge a student of knowledge is the متبع who's able to look at the evidence is the one okay perfect does that change depending on what aspect of islam he's asking for example if he's asking for a fiqh ruling he could just follow it without the need what if that is an an issue of عقيدة now عقيدة you don't do تقليد off you're not allowed to عقيدة meaning عقيد is only one so it's what الله تعالى and his messengers said and he does no opinions so يعني he can't he doesn't there's no views and مداهب in the concept of ترحيدة and whatnot ترحيد he just has to take on board قال الله قال الرسول and so in ترحيدة there is no تقليد does he become like a مجتهد in that in عقيدة like how does that work how does he know what قاد الله is قاد الرسول so he stays away for example a person of deviation a grave worship or something like that he doesn't he doesn't ask me any questions because these issues are not يعني taking a person's opinion it's not about like for example the differences between أبريلوية and the ديوبنديا and the أهل الحديث أهل السنة سلفيون it's not a فيخي rulings that we're differing upon it's not like حنفية شافعية مالكية حنابلة that's not what the difference here the difference here is سنة بداعة the بريلوية and the ديوبندي is أهل البداعة okay the بريلوية is أهل كفار they're not Muslims and the ديوبندي is on the other hand أهل مبتدع أباللون مضل misguided people anyone who's attributes that belief and that ideologies مبتدع is a misguided individual now the سلفيون on the other side سهل الحق he has to unfollow the people of truth okay okay you said at the start of this that the issue of تمددوب actually there is a middle path and there's two extremes for the you know the so far during this I've kind of been presenting one side argument I almost now want to change hats and I want to go to the other party that will attack you from the other side and say that your stance is still wrong for the following reasons this party believe that there should be no مدهب whatsoever get rid of them all let's just get rid of them and there are some notable scholars who have this kind of opinion as well okay and I think one of their strongest arguments or one of the arguments I start with is that these مدهب all came after القرون المفضل there's three golden generations that you say خيرون ناسي قروني ثم لذين يلونهم these three golden generation we say we should take our religion from all four of these imams came after that so just to add onto that the IA that you quoted earlier اليوم أكملتولكم دينكم these imams came after the IA so adding a مدهب into the religion after it was completed and after the self understood it and after the three generations came and went isn't that an issue in something problematic against your core beliefs of understanding the religion the way they understood it so your question there's two perspectives to look at it from the first first perspective is that attributing yourself to a مدهب attributing to yourself to a مدهب then there's no evidence to prevent a person from doing that even though it came after the there's no people attribute themselves to countries and they attribute themselves to tribes and it's just it has no problems there's no evidence that merely attributing yourself to these مدهب is a problem okay the second thing is طريقة العلمة these are the ways of the early scholars the previous ones the noble scholars we respect we admire them like شيخ الاسلام تيمي ابنو القيم ابنو رجب ابنو عز الحنفي and other than them who are considered علماء المحقيقين they've leached لدرجة التحقيق these great scholars a lot of them like شيخ الاسلام تيمي ابنو القيم ابنو رجب ابنو عز الحنفي and other great scholars all of whom يعني affirmed the permissibility of attributing yourself to مدهب so there isn't a problem in that issue now we come back to the issue of studying and learning these مدهب you see we have two issues these people they kind of allow the عامة نس like the beginner student of knowledge and everyone they give him the rights to go and do اجتحاد which is a problem in some way and then to do اجتحاد there has to be علة and it has to have some instrumental knowledge as the person has to have and I know there's a difference between اجتحاد and اتباع الدليل hence why I said اتباع الدليل following the delil is different from اجتحاد okay because a person can follow the delil and not necessarily to be a مجتهد like the متابع the متابع who's not doing اجتحاد he's following the delil and the مجتهد who's doing اجتحاد is also following the the delil because that's where he's getting it from so this is where they equating one with the other they're saying follow the evidence but their follow of the evidence means do اجتحاد which is another extreme but if you mean by follow the delil I am following the delil by using the statements of the علامة to understand the delil I'm a beginner student of knowledge I'm not I'm not I use their statement to understand and I think if that is understood the issue can be resolved another thing I feel like is that and this is something I've observed and I've seen it's that some people equate to تمدخب تقليد they make one and the other the same and I kind of pointed that out تمدخب doesn't necessarily mean is تقليد and I've given the difference between the two تمدخب can be a stepping stone and it has been a stepping stone for each تحاد for great scholars of الإسلام who at the beginning of الإسلام learned مدهب through مدهب became مجتهدين rather I don't know I don't know any عالم except that he went through مدهب مدهب أبعض from the ألماء before the مدهب came into existence right of course after it came that's where we can assess the issue right so I don't know any سقولة عالم that I can say he's so عالم but yeah sorry you're gone that has not gone through مدهب as a stepping stone ولذلك you can say following a مدهب is إجماع فعلي but there are other ways like إقناع إبن مدهب his kitab there is another way منهجرساليكين إستعدي شوكاني has a book there are other ways to reach فق without going through a مدهب right do not say it's the only way I'm not I'm not saying of course I'm not saying now I'm saying you can't take other ways but learning a مدهب is أسهل is easier simpler and more beneficial you'll see the fruits that you reap can also be a lot of harm for example the people it's not a harm in and within itself it's the it's like it's the way you use it there's nothing necessarily wrong about unless of course you're not seeing مدهب as تقليد if you're seeing مدهب as not necessarily تقليد but that's where the lines get blown you basically said that obviously we know in this day and age that people do blindly follow a single Imam it does happen we agree it does happen we're not saying they're right they just stick to one Imam عبدالله محمد بن عبدالله طيف he said الكتاب الإقناع والمنتهة they go a lot of the times against ألمان محمد الإقناع by حل حجاوي it goes a lot of the times against مدهب ألمان محمد are we all together محمد عبدالله طيف محمد عبدالله طيف said the same my point to you is that see there's a difference between أحمد say this and I'm blind follow ألمان محمد or I'm blind following a مدهب now a مدهب I'm not blind follow I'm upon a مدهب it's different from I'm blind follow an individual تمدهب means مدهرسة okay it's not individual it's not individual it's a whole entire sift cleansed worked on decades يعني يعني centuries it's been sift it went through the time test يعني it was being tested through criticism back and forward it's been maneuvering all through that but even then you can't just stick to one مدهرسة and that's what I'm trying to say to you okay and which you said before and you clarified why my point is that we do have people who stick to one and they're very proud of it and they say this is all right this is it okay you by opening this door of مدهب in the first place have actually without intending to have actually given them you basically said jump in the water and don't get wet no I didn't of course they're going to follow one because you know the way the people are they're proud of this they take pride in this it's better to close the door of مدهب altogether get rid of them and tell people follow the delete it's like say I'm gonna throw the water with I'm gonna throw the fish on with the water with it you know throw the you know way what you can do is you can do something better which is what first of all teach your students before you go through the مدهب books that the مدهب is a means it's not the ultimate goal in the first session of your class talk about تعظيم النصوص which what we did today we did venerating the evidences and how important evidences are and the delete and whatnot with that being said I can say to you honestly it's hard it's really hard to study thick properly يعني تصور المسائل to have good perception of the man مسائل okay to really take it in and then to have a gradual يعني step by step to get there I don't know any way easier than to مدهب تعظيم النصوص is not easy and just because a path is easy doesn't mean it's the right path that we should take but you have for example let me say to you I drove on a road and I drove drove drove and I got to the road and I saw it was it was a blocked road okay there was no sign for it I came back it took me a half an hour to drive on that road I came back I saved you time I said look حبيبي I've driven on that road it's blocked don't go on that road is it is it not dim-witted on your behalf for you to say no I want to see it for myself I'm going to go it depends because the road you direct me to you might also have his harms now I'm not going to direct you to a road I'm just saying to you that road don't take it okay and the road you're referring to is leaving a مدهب I'm saying to you the great scholars of al-Islam shortened the path for you they saw the faults and mistakes and errors you know all these مدهب where are they taken from these مدهب are taken not from me do you think it's taken from me there no it's not it's taken from that hadith that were red the نصوص that were red the قوائد that was brought out فوروط was brought out of it those فوروط that came out for that مدهب it's been sift it's been critiqued it got within them they differed amongst themselves they had views and etc what I'm saying to you is that I'm not saying it's also a يعني verbatim you know divine law from Allah it's not but the benefit for you is even if there's mistakes in it the benefit you learn is that it gives you the ability to perceive شوروط الصلاة احمتش مبطلات الصلاة the nullifies of the praise how much you understand it the archerus you learn all that now when you say to me for example I'm going to take for example محمد عالي شوكاني دورة البهية it's a كتاب لأ which is is لا مدهبي منهج الساريكين some scholars they say it's still عبد الحمان نصر سعودي who is a يعني امام studied in حمبلي مدهب and whatnot and he's two names عبدالله من عقيل who is a great حمبلي of this time the point I'm trying to come to you is منهج الساريكين شيخ صالح عبدالله من حمد العصيم he says it's a حمبلي book it's a حمبلي text لكن الدورة الربهية في المسائل الفقية با شوكاني it's considered to be a كتاب which is not on any مدهب but then I'm going to take one man's book and I'm going to leave a مدهب مدهب you know what I mean like that doesn't just have just one person because you said it's been you've scrutinized it's been by the way each مدهب there are الحديث إنه there's not just like let's take شافع مدهب we've got ابن حجر on this in this مدهب we've got بي حقي in this مدهب they've got نووي in this مدهب we've got ابن ملقين in this مدهب we have سراج الدين بلقين in this مدهب we have we have big giants in حديث I'm to use الرافع by the way by the way I'm in حديث by the way with all these people أئمة زيون دي أراقي all these great scholars أم شافعية they're not without حديث بي حقيث كتاب سنة للقبرة it's considered to be the biggest كتاب in our حديث الحكام that he wrote for the شافعي مدهب are we all together yeah so to say that I'm just going to dismiss all of that and then I'm going to straight away jump into a كتاب يعني بلو المرام for example and I'm going to the fiq is just going to come from there بلو المرام is not organized for you by the way the كتاب بلو المرام and I this is my research go on and كلام of the فتاة of the أئمة and everything that they've said I've read anyone who doesn't do these five things will never become a فقي never become عالم historically when we check it if the person does do فروع الفقية على مدهب with this time فق in يعني فروع فقية in a مدهب you're saying without doing that you're saying that it's obligatory to come I'm not I'm not I'm not saying you're saying to come to عالم you have to go through I'm I'm saying to you we've seen I'm not saying it can't be done I'm not going to explain I'm just saying to you this I we haven't seen anyone who has become a فقي and a person can't be a فقي in the time that we're living in today the عمر and the life of the person is very short in order to reach where you're reaching if you don't take these steps and see you'll see for yourself الفروع الفقية الفروع الفقية you study متنين مدهب متابي شجاعة يقوت النفيس الزوبد عمدت تسالق عدت الناس للمنهقي بالمسري المنهج باي ناوي for example those are the شافيع books that's الفروع الفقية then you want to do الفروع الفقية you go to أصول الفقية and then you go قواعد الفقية and then you go to sorry you go to أدلة الأحكام حديث لأبلغ المرام عمدت الأحكام وانو and the fifth one is مقاسد الشريعة with those five أطالب علم and does that الحمد لله he's on a بحاظ after you've finished all of that you took أصول الفقية you study ورقات you finished it you went رسارة الله طيفة you finished it وصول منه وصول you finished it مقاعد الفصول you finished that you took كتاب روضة الناظر وجنة المناظر you finished that you took المستصفة بحمد غزالي you finished that you took the كتاب what's he called what's he called مراقل السعود لمبتغ الرقية السعود you memorized that and you finished the شوروحات on it you went جمع الجوامعة you finished it you studied that you went to قواعد الفقية you did the same one of the كتاب أشباه النظار با الشيوطي for example or the نظم of الفرايد الفرايد البهية you do that all of these books is a one book after the other organized for you ترتيب مرتب it's there it's like jumping from primary school and going directly to secondary school you're jumping سنوات that you needed it's أني have we seen people i'm asking a question have we seen people today who have now become scientists doctors in the world does it exist people are millionaires businessmen who've not gone through schools yes we've seen people who actually have done medicine and whatnot but not having they haven't gone through the rights yeah they haven't gone through school or anything that doesn't mean that that's the way that it happens which are the people who need this and there are people قد قد وقت وقت okay استثناءات can happen but what i'm trying to say is that this طريقة is سهلون it's not واجب if you leave it you don't get sin for it it's not even مستحب حملة if you say اسم مستحب all i'm saying اسم أباح it's not بسبل and it's good if it's actually better for you in from from a from a Charlie perspective but from university what we've seen is beneficial for you use it as a stepping stone use it as a وسيلة to get to the understanding of the القرآن and the سنة that's what you the aim is the قرآن and the سنة but what happens is these people who are against مدهب are fighting another group who are فناتق in مدهب those two parties are both extreme okay and i said to you beginning in the middle path مدهب we don't want to توسي اول we want to take it خير and good in it it's a great إمام of islam that you're all my praised they were and i remember brothers who used to be fully against مدهب and did not like مدهب and be little مدهب and you يعني بحام يعني pull it down finally came back after they got tired and they couldn't really get anywhere they came back so do it and when they came back it was a problem again because they went to the other extreme تاسب another extreme so don't go to extremes should be in the middle okay i want to end with some closing questions before i'm going to give you the opportunity to summarize what we've discussed so far the first question i have is we spoke a lot about اجتي هاد and the مجتهد is it even possible nowadays for someone to become a مجتهد or are we just saying that this level of اجتي هاد by saying that it even exists in the first place we're kind of giving a false hope to the people to reach a level that they'll never be able to is this chapter actually still open or is it closed there's a great book written by شيخ جلالدين الصيوط رحمه الله تعالى he called it الرد على من أخلده إلى الأرض and in this book he talks about that the chapter of اجتي هاد is not closed امير صنعاني has also a رسالة written on the fact that اجتي هاد is still open and it's not closed and there's a funny story because صيوط رحمه الله there was a he was at a time when people were saying that the chapter of اجتي هاد is closed it's gone it's finished there's no اجتي هاد whatsoever and so صيوط claimed to be a مجتهد he said I'm a مجتهد I'm not مقلد and so he said if anybody wants to debate with me on this issue I'm I'm open for it and then he said the person who debates with me can't be a مقلد because مقلد he's not hey a scholar so he مقلد a blind follower so if he's a blind follower he can't debate me and he said if the person who's debating with me is a مجتهد then why are we debating for yeah right yeah so he wrote that كتاب ارد على من أخلا دا إلى الارض and he went back and forth with شامسودينا السخاوي and him went back and forth on this issue and وما إلى ذلك the person has to never belittle the blessings of الله should always work hard exert the effort come with what it takes to become مجتهد like شروط أولاما ست learn those show master the arabic language يعني study very deeply also study قواعد الفقية also للفق مصطلح الحديث يعني study the حديث of the Prophet صلى الله عليه وسلم study the قرآن and the قراءات and whatnot شاء الله تعالا you can become مجتهد okay the next question to have is more of a practical one we've spoken a lot about theory how do you practically follow a مدهب in the 21st century what is a methodology I think before that would be a good question how does it one even choose a مدهب you see choosing a مدهب the scholars when they speak about it they mention it from two perspectives the first one is أن يكون المرء في بلدين the persons in a land and the people of that land at your ring are all upon a particular مدهب و لذلك the story that happened with أبيع الله صاحب الطبقات he a man came up to him and he said I want to study with you and he advised him and he said go and study the مدهب of your land and the people of your land so if a person is from the India he's from Pakistan and from those he should be it's better for him to study the حان of your مدهب because when you go back to your community and you want to true it's good to know the مدهب of that land yeah the second one is your in a land يعني the مدهب are many متعددة المدهب there's many مدهب's there or لا مدهب فيه or there's no مدهب they don't follow مدهب in this land then here you should you choose a مدهب and the مدهب that you choose choose it for two reasons the first reason is that it's the best in terms of the أصول الاستدلال الفقي that the principles that it's built on is the best and the second one is أبهارو له it's more كلايرا for you to it's more كلايرا for you to go and study it with a scholar okay يعني if I take this مدهب on I can there's someone who can teach me I mean there's someone I who knows it very well it's easy to access kind of like easy access don't just choose it merely because يعني it sounds like the majority of people follow this one but when you choose it you don't have anyone to teach you okay so choose it on those two reasons how does now a person study مدهب اي مدهب there's a beginner stage and there's a middle stage and there's an advanced stage so على سبيل تمتيل للحص شايفة اي مدهب there are books that you have to go through or you should go through in order to understand the next book and the next book and the next book where I can so a person starts with مدهب شجع he finishes that he studies it and then he goes for يا قوتو النفيس finishes that studies it very deeply then he goes for ازوبة لبن رسلان he understands it and then then he goes for عمده تسالق عمده تنسك لبن النقيب المصري and then he finishes that then he goes for المنهاجب الامام النوه رحمه الله متعالى once he finishes that he can go to the كتاب ارشاد by بكر بن مقرئ this after that you read this off it's your مطالع go to the مجمجموع of نوهي go to موني go to محلا بن حزم go to the works of الوطيمية go to the works now you're free no one should stop you study it you're on a مدهب you're good to go and every مدهب they have that يعني you study those books in those مدهب بارة خافيك the final or the penultimate question I'm gonna add one more after this is um we spoke a lot about the فور مدهب some people say there's actually a fifth مدهب the ضحني مدهب do you accept this as a مدهب so the scholars they differed upon them the ظاهرية مدهب is the خلاف that the ظاهرية bring to the table is it taken into consideration and is there اجمع okay is it taken to into consideration يعني if there's an اجمع and the ظاهرية go against can we say there's اجمع on this issue final يعني or or do they break the اجمع just in other words they have they the reason why this خلاف actually comes and many people don't understand why is because because the the the ظاهرية they don't except قياس and اقياس is a ظاهرية ظاهرية for each ظاهرية they don't except قياس as a ظاهرية that means they're ظاهرية than a ظاهرية the اصل of what he's needed for is the ظاهرية is the ظاهرية as his main field and if they don't even except قياس they're ظاهرية if they're ظاهرية if they're not ظاهرية their خلاف is غير why i see meaning it's not accepted it's not accepted and i'm i'm really speaking loosely and i'm i'm not being technical but that i'm trying to summarize it that's where it goes back to okay so the قلاف of ظاهرية that which seems apparent ظاهرية ظاهرية is that if they bring something and that there is no ظاهرية before them they can't break an ظاهرية ظاهرية cannot break an ظاهرية so if there's an ظاهرية that has been established and they go against even if it's not an issue that involves ظاهرية no they the خلاف is not متابرة if there's an ظاهرية the خلاف is not متابرة okay like if it's a مسألة خلافية if there's a خلاف issue then inshallah وتعالى يعني there's an opinion that stands okay final question I have for you is that we've obviously spoken about the ظاهرية and i know from previous lessons and lectures you obviously are always calling people to take their knowledge from the ظاهرية and obviously the imams of the with their hip they are from the with the early few generations my question for you is that in your lectures you also speak a lot about شخ إبن أثامين الباني who obviously was against مدهب شخ بن باز صالح الفوزان how do you reconcile this way where you're teaching you're always calling to these people or not necessarily to these people but you're mentioned in their names and then you're still telling people take your knowledge from the early generations isn't that a contradiction by the way many people have a misconception with شخ الباني أشخ الباني رحم الله قلت رحمه الله أستطع مدهب بوكس ليس مدهب حقا لا ليس شخ ناصر لا أستطيع أنه مدهب مدهب حقا رحمه الله أستطيع وشخ شخ himself أستطع حن في مدهب ثم هو أمام who looks at the delil and the نصوص himself so why is this position why is this position and misunderstood because essentially his position is the same position as all of the Imam who are against to ask them but they're not against the مدهب why is he taken as someone who is misunderstood is that he's totally against مدهب because شخ ناصر رحمه الله تعالى when he took on the concept of following the Quran and the sunnah the شخ رحمه الله تعالى his position is and you tend to find I mean أضم شايخ you might feel sometimes they they've been pushed back by the مدهب that they were upon before and he has that he drags them back I can شخ ناصر رحمه الله تعالى doesn't does it look at it like that well that I do say to brothers and this is the advice of some of the مشايخs that شخ الالباني's works is not good for us begin a student of knowledge to necessarily go directly to the works of شخ الالباني and also شخ also ابن حزمن because the person should first will start with على طريقة كتب the start with the works of يعني the books of مدهب learn it master it and once you reach and you benefit from that شخ ناصر would be a good benefit for you in order to know where to go right and wrong الشخ did a lot of تمحيس رحمه الله and this advice was given by شخ سوني مان رحيل and I think it's a very strong advice to for a student of knowledge to actually understand but شخ الباني رحمه الله صلى الله عليه وسلم صلى الله عليه وسلم بكس like that are beneficial لا شك ولا ري but students can study and learn it لكن reading the views in the fatawa شخ الباني رحمه الله تعالى before you go to كتوب of the علامة for example like the مذاهب and whatnot and stand that because sometimes it puts on a lot of people who haven't studied systematically they start saying لا يجوز but before you reach that point and you say لا يجوز oh you're juice I mean please study يعني systematically in other words I think it's also very outspoken against تعصب and people have interpreted that as being him against تمتوب رحمه الله صلى الله عليه وسلم because he's so outspoken now so there's always balance the sheikh was and from his fatawa there are times he you know instructs the students to study books of مذاهب he's against the concept of تعصب of the مذاهب شيخ منوباز الشيخ المحمد بنصال حلوث يمين and also أئمة of حديث they weren't متعصبين of the حنفي مدهب حنبي مدهب they were not actually to be honest Saudi is changing now it's not like how it used to be before you said that شيخ منوباز is different you can always tell when you listen to his fatawa listen to his fatawa نورون على الدرب his مجموعة الفتاة I've read it once all of it and شيخ منوباز اختيارات and his opinions a lot of the times he's not based on the the مذهب و لذلك even سبحان الله I heard by a reliable brother who said that شيخ منوباز يمين نزاد المستقل over 300 مسائل he went against the مذهب wow one of the متكاترة teaching in the جامع he said about 300 issues الشيخ محمد منصار عرث يمين يلزاد when he gets the مذهب so he was encouraging students not to read it right also if you look at the جامع now in Saudi Arabia they've taken about they've taken out some of the books that were were were proof that they were about يعني يعني تعصب wasn't really there like for example now رول دون وربع is taught in the and they took out بداية المجتهد that were taught before they changed it into the رول دون وربع and he forced like kind of it's going towards a direction and a new movement of the مشايخ some of them is that they do in تحليلات and يعني within the اراء and the opinions of the and his past is spending so much time within the مذهب scuffling inside the مذهب where he doesn't even get a chance to bring the روايات and the حديث and the طرق and the يعني how to consult the حديث he's and too much too much so how do you respond to this claim that the مذهب follows have we follow أحمد مالك أبو خنيف الشافعي and you follow إبن أثيمين بن باز ألباني and we our scholars are greater than yours they proceeded yours no these شيخ مسأولا مالك شيخ ابن أثيمين شيخ ابن أثيمين شيخ لالباني رحمه الله تعالى we need افتاعة because of نوازي المستجدات contemporary issues but if they get it right we take it I mean they see the حق if it's with ألباني and it's not with إمام الشافعي we take it هل تحقس الشافعي we take it the حق where it is and who's ever handy is in we'll take it from them it doesn't matter who has it it could be a scholar in India we'll take it from him it could be a scholar in Africa we'll take it from him it could be a scholar in Europe we'll take it from him okay now it's been a very long discussion just to summarize some of your thoughts some of your final thoughts summarize some of the stuff that we discussed today I'm going to let you end the podcast with your thoughts Insha'Allah والله وعيسل at the beginning you know the importance of following the Qur'an and the Sunnah and venerating the Qur'an and the Sunnah وما أتاكم الرسول فأخوذو وما أنهاكم عنه فانته يعني فلي حذر الذين يخالفون عن أمري أن تصيبهم فيتنح أو يصيبهم عذاب ونالين trials and tribulations come from opposing the Prophet عليه الصلاة والسلام عبادة ابن صامة رضي الله تعالى عنه he spoke about the issue of two dirhams being given for one dirham dirhamani bi dirhamin he said this is riba and this was the time when عمر رضي الله عنه he said عبادة ابن صامة with معاوية ابنابي صوفيان and he went and then when عبادة gave that fatwa based on the hadith of the Prophet معاوية said لا أرابيه بأسن I don't see a problem in this issue عبادة ابن صامة and he said I am telling you that the Prophet said and you're now saying to me لا أرابيه بأسن معاوية ان بأسن أنا لا أرابيه بأسن يا دنبيت if you as long as they give it to each other hand by hand I don't see I don't see as riba and then when he said to him was والله لا يوظلوني أنت وانا والله I swear by Allah you and I are never going to share and we're not going to be shaded on the same roof in other words in some of the way he mentioned والله I'm never going to stay in a place where you govern وانا معاوية was a governor and he left him and he came back to Medina وانا عمره من خطاب رضي أنا ستو عبادة why are you here and he said I couldn't stay with معاوية this is what I said to him and he عمر رضي لعنه I said the letter to معاوية and I said listen you don't govern عبادة you don't control عبادة you don't have nothing no authority over عبادة number one number two the fact what he gave you is what everybody has to implement you understand yeah so عبدالله عمر رضي لعنه he said لا تمنعوا إماء الله مساعده he said قال رسول الله he said الله عمس لا تمنعوا إماء الله مساعده الله وبيوتون خيرونا هنا that the prophet he said I heard from the prophet he said do not prevent the women from going to the masjids عبدالله عمر the son came and he said لأمن عنه I will stop them from it and then he said لعنة الله عليك لعنة الله عليك لعنة الله عليك three times so my light meaning and may Allah curse be upon you may Allah curse be upon you may Allah curse three times يعني أطرض من رحمة الله may Allah mercy be distance from you three times to his own son and he got up and he was so angry and he cried and he walked away so I'm saying to you the prophet said and then the narration mentions عمر عمر died and he never spoke to his son الله عليك and they took the issue of leaving حديث and dismissing the prophet's madhab يعني the prophet's statement they took a very serious somebody told you قال رسول الله and you said what wait they saw this to be very very evil because he came at the eye فاليحذة للذين يخالفون عن أمره أن تصيبه فترة أو يصيبهم عذام ونليم كلامتي و لذلك الله allowed that the people of حديث who call to the حديث of the process I'm missing from that اللعن لا أخير فيه there's no a land where أراء الرجال the opinions of men and the views of people it's just merely been spoken about and قال رسول الله he's not mentioned and he's not talking and it's brought to the table there's not much خير that's going to come from it so let's all go back to what the prophet was and the way he was عليه الصلاة والسلام and all of these things that we're studying let's all see it as a means let's not make it the goal يعني don't make the madhab the goal and the ultimate goal and that's all and you see a person all day madhab he's studying it and no one حديث does he know and he'll tell you فلان said this علان said this his opinion رواية عنه this is the معتمد in the madhab and he and does not know one حديث I left so we have another extreme of people who say شافي هم رجال ونحن رجال there men يعني where men the first part you got right there men but the second part الله علم no there men that's right where men الله علم does that make sense so and those same people if you gave them a kitab and said read it أخي and you know read it from yourself without no grammatical mistakes he can't read it and they say شافي men where men أحمد زمان where men يعني أبو حنيف زمان where men يعني كيف and telling about that that we're the same we have the right to do this what they do we can do yeah yeah yeah and another extreme خير الأمور الأوسطها the best of affairs is the middle part so I concluded عشاء الله anything which I have said that was wrong I'm going to correct this from you الشيطان I'm going to send you a message I'm both free from it سبحانك الله وبحمد أشهد ولا إله إلا الله استغفرك واتوب إلي