 Let's go back to the discussion of the person can follow the Qur'an clearly and categorically for an Al-A'lim and that's what many people do, they follow the goal of the Al-A'lim as an understanding, but the delil is what they're following. So in other words, Malik gives the delil for this issue. Malik gives the delil? Yeah. And for example, Why can't it both be right? We have the Sunnah for that. Two opposites. Yes. Do you know what Mansukh is? They're advocated. The advocated shows acting upon it and can't be acted upon it. Okay, so the Prophet said when he sent the companions in the Battle of Ahzab. No, just this one. How can we take both opinions? One is saying that Hadith is abrogated. Hadith is gone. We can't act upon it. Another one says no. The Hadith is muhakam. It's not abrogated. We can't act upon it. They're two opposites. How can you be there two views together? With the example of the Prophet said the companions in the Battle of Ahzab. When he said, And the companions were on the journey. And the 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 back to the Prophet. And he said, you're both right. The Prophet SAW, 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. Okay. Both of them left with rewards. One got two and one got a right one. Which one was right? The one that was right was the one who prayed the Salah when he came in. According to you. Because the Salah is a legislation from Allah. But did the Prophet SAW say that at the time? You were wrong and you were right. Did he say that? Yes. Slowly. Let's take this step. Go on. Let's take this point. Slowly. There's something called Ijtihad. Okay. Meaning, which the scholars, when they look at it, all of the Adilla are pull and push. It's not khala. There are misa'il which are Ijtihadiyah. No one can belittle the other person for holding it. For example, when we go down in the Salah, we put our knees down on our hands first. For example, it's an Ijtihadiyah. Ijtihad means both parties have solid evidences. The concept is how do we understand this? And evidences are qabilah. It's open for dissonance. Niqab is it wajib. It's open for dissonance. Okay. There are many issues like that. We see people discussing back and forth. It's open for all parties. Okay. People make it big who are about it. But it's really open for both parties. The hadith where the prophet sallallahu alayhi sallam yusalliyah that none of you should pray except in alayhi sallam alayhi sallam. That hadith, the truth is only one. Not everything tells if the truth can be two or three or four. It can't be truth. Both parties are now sitting down to understand from this hadith what the prophet meant. Yeah. A group of them stuck to the word. Okay. And a group of them took a mafum from it. Which is that the prophet, when he said, don't pray except in Banu Quraib. He meant hasten. Get there fast. Make sure athil reaches you in Banu Quraibah. Okay. So it was istiujal. He was hasten. The prophet can't delay sallallahu alayhi sallam. He's not a musharri. He's not a legislator. Alayhi sallallahu alayhi sallam. Allah is the one who sallallahu alayhi sallam alayhi sallam alayhi sallam alayhi sallam alayhi sallam alayhi sallam alayhi sallam alayhi sallam So the sallallahu alayhi sallam is sexual. It sits. Hmm. When the prophet said that he meant get there fast. Okay. That party is correct. The party who understood it as to mean, you know, the prophet told us not to pray even if the sallallahu alayhi sallam comes in. Until we get to Banu Quraibah, 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. Okay. Let's break it down. The issue of praying sallallahu alayhi sallam on time, is that a messa'ala that is hd hadiyah? Which one? Praying the sallallahu alayhi sallam on time. That's clear cut. There is no dispute on that. You have to pray sallallahu alayhi sallam on time. Yeah. Okay. So that's not an hd hadiyah issue. Okay. It becomes an hd hadiyah issue because they have a statement from the prophet sallallahu alayhi sallam which they try and implement these companions at the time. Correct. That's my point with all of these madahib 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. They do. So not all of the sallallahu alayhi sallam The statement of the prophet sallallahu alayhi sallam is a delil, right? Yeah. But there are issues which are hd hadiyah amongst the madahibs. You're right. I'm not going to deny that. Okay. There are issues which are hd hadiyah. Masa'il which are hd hadiyah. Yes. No. I'm not denying it. Okay. 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 hd hadiyah and he's the hd hadiyah of his madahib is on this and my hd hadiyah on this issue is this. We get up and there's no hatred or animosity between us because it's a matter of hd hadiyah. But there are issues which are haqan baltil even if your imam said it. Okay. Some issues are haq they're khilafiyah but they're hd hadiyah. 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 Abu-Halifah aqta is wrong. He's going to live with the reward. He's going to live with the reward and the prophet said anyone who follows him after the evidence comes to him he's a sinner. When an usurs is read to you and the views ad-Dillah is read on you you can't still stick to al-Imiyam Abu-Halifah. It's not permissible for you now because you have an usurs click from the Quran and the sunnah in which it says to you here here you can't say our madhhab believes this our view is this this is what ta'a this is the ta'asubah and Abu-Halifah 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-Imam Abu-Halifah every single situation this is their argument and this is what implies that he can't do a mistake that's what you're implying now by saying al-Imam, you're telling me this hadith al-Imam Abu-Halifah didn't know? Yeah, what I'm implying is that the madhhab the Imam is the madhhahib I just said to you al-Imam Abu-Halifah may he's not memorised all the hadiths neither has Imam Sha'fi or Ahmad or Maddi but they brought out a hadith or they brought out a delil that al-Imam Abu-Halifah didn't What if he knew about that delil but he didn't accept it as a delil maybe he's a weak hadith to him He's old student they said al-Qadi Abu-Yusuf Yeah they said in some of the words he disagreed with him in all of the views al-Imam Abu-Halifah he'll accept a handful of them I don't know the number Okay He's old student Yeah Muhammad al-Hassan al-Shay'iban when he debated the al-Imam al-Shafi'ah and he came to the conclusion on some issues and he repented from it or he took back some views he said, I swear if my sahib al-Imam al-Shafi'ah Abu-Halifah was alive I swear he would have taken the opinion the way I took 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 many people are getting wrong is that they're looking at the scholar as though he's infallible from the big and get go it's the in implication are you open minded to accept that al-Imam Abu-Halifah al-Malik al-Shafi'ah al-Ahmed can all do mistakes first of all do you accept that Okay No, yes or no I have to explain it I have to explain the answer No, the simple question is al-Imam Abu-Halifah Malik al-Shafi'ah al-Ahmed are they infallible We agree that at the start that they're not infallible so they are open to mistakes We agree that at the start Okay Okay So you're saying that Let's go through the process Okay, so they can do mistakes They can do mistakes So can, by the way the scholars Ibn Taymiyyah Shafi'ah Everyone can Everybody can Now it brings us to the argument Okay We don't get offensive 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 ulama you khadumil qawlihi wa yurat he stated we can either be taken or Rejected Rejected Alhamdulillah Let's look at the arguments now Okay Who are you to say that this argument is wrong I'm not going to Who is Ibn Taymiyyah No, I'm not going to Ibn Taymiyyah We're going to look at the four Imams themselves Okay Are you happy with the four Imams Yeah, yeah, let's do that Okay Take the issue of Imam Abu Hanifa where he came to the issue of the woman marrying herself off Okay 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 A woman goes and she goes to a shop 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? Abu Hanifa said No, I'm asking you Yes, 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 Qiyas Which is valid from Quran Sunnah Qiyas Okay, beautiful, right? Okay, it's valid It's valid He's got a Qiyas here Okay, carry on Okay, put that side for me Okay On the other hand bringing the Hadith of the Prophet SAW What if he says that Khalid is weak? No, 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 into the authentication or we're going to come to that who at this moment is right as we're discussing the issue Okay, my question is No, stop I'm asking you I'm not answering the question Can they both be right? No, they can't Okay, I want to No, I'm asking you a question Yeah Abu Hanifa used Qiyas 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 grading I say this is a weak Hadith No, you're going to change We're going to change again We're going to say Abu Hanifa came back and he responded You can't leave Hadith unrestricted No, look, I'm saying to you One person used a Hadith And another person used a what? Qiyas Yes 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 to step by step Okay The scholars, they say This is what I'm trying to say to you The scholars, they say There's no each Tihad when there's a Nass Okay Abu Hanifa You gave a Qiyas I'm a Fimultin in Nass At a time when the Nass has been provided If Nahr came If Nahr came If the ocean If Nahr 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 It's not a rain The rain, it gushes 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? Allah has had the Hadith of the Prophet So it's here now The goal of Al-Imam Abu Hanifa now is gone Finished Abu Hanifa came back This is how we look at their discussion Abu Hanifa came and said Hadith is 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 He hasn't got nothing He's got nothing The Qiyas is not Because they brought Hadith No, but he said the Hadith Oh, sorry We're still at the stage where they've got Hadith I thought he came back and said The Hadith is weak The Hadith falls away So Abu Hanifa has got Qiyas, right? Yeah, which is better than nothing So he weakened the Hadith So Abu Hanifa now has got something He's got Qiyas So he's now stronger 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 It's not necessary that it's done But Oh, come on Are you telling me that every single Ayah in the Qur'an And Imam al-Shafiq was asked Where's the Ijma'ah in the Qur'an? He went home Half of the Qur'an He scratched his head And went back and finished the Qur'an Three times Okay, what's the I? Let me finish And then he came to the ayah And didn't tell anyone So I just went back and forth He got the Ijma'ah from Imam al-Shafiq Why couldn't he see it in the first time When he read it The second time he couldn't even see it The third time he saw That this ayah is a delir for Ijma'ah Not only just that Not only just that Is Abu Hanifa more Ah fahd Than Asman Maafan Afan. No, he's not. Uthmaradiyal Ainu, at his time, Abdel Ibn Abdul Bar mentioned in his Kitabat-e-Ameed, a woman gave birth at six months. She gave birth to a child at six months. Ali sent a father, the man who married her, the man after six months of being married to her, she gave birth. He said, how is our marriage only being for six months? You're giving birth. You got this child from somewhere else. It's wedlocked. This is not my child. He would be heard to the catechute and they looked into her situation and it became a problem. Ali bin Tari bin sent a letter to Uthman, radiallahu ta'ala, and he said, Uthman. Sometimes it's been transmitted as Umar, but this was authentically Uthman. He sent a letter to Uthman and he said, Uthman, this woman is right, she can give birth at six months. Hey, where? In the Quran, where? Uthman is half of, he's the one who compiled the Quran with his Qiraat and everything, his Ahruf and everything. How? He said, the ayah, wa ala qauluhu ta'ala, wa wasayna l-isana bi walideh, hamalatu ummu, quran wa wadaatu quran, wa hamluhu wa fisaaluhu tathuna shahra, hatta idha balaga shuddha wa balaga arba'ina sanatana, ila akhid al-ayah. Allah says, wa hamluhu wa fisaaluhu tathuna shahra, the pregnancy and the breastfeeding 30 months. Subtract 24 months from, which is two years of the breastfeeding, as Allah said, wa l-walidati urdu'ina ulada hunna halini ka'alini. You get six left. We're only left to six months, right? Yeah. It's called the Dalala to l-iqtidaa. It's a way of extracting evidences from the Quran and the sunnah. It's called the Dalala to l-iqtidaa. Okay. Why do you not see that? Okay. What I'm trying to say to you is that, no, I remember before I said, ma yuridil lahubi khairan yufaqihu fiddin, inna ma anaa qasimun wa allahu yu'tiin. The Prophet, peace be upon him, said, anyone who Allah wants khair for them, he gives them the fiqh of the religion. Wa allahu, allahu azzaw wa jalla. Is what? The Prophet said, inna ma anaa qasimun. I distribute the knowledge. Wa allahu yu'tiin, 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, Imam Abu Hanifa can't see us. I still want to follow this through then. So now we have a situation. So Imam Abu Hanifa, Rahimahullahu ta'ala, he got responded to with an evidence from the Quran. Okay, which is? Allah Subhanahu wa ta'ala, in Surah al-Baqarah, he mentions the story of Ma'qal ibn Yasar al-Muzani. Allah says, This I came down on Ma'qal ibn Yasar al-Muzani. Ma'qal had a sister. 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 the man divorced her in a very despicable way, he didn't like it, the way he treated his sister. So what happened was, the Ida finished. Because I said, The woman's timing finished. Her Ida finished. He had three cycles, whether it be Mahayyid or Tohorin, 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 Ma'qal ibn Yasari's sister is 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 was for him. She wants him. So she said to her brother Ma'qal, my ex-husband is back, I want him. He said, Well, I'm not gonna marry you off to him. Abedan, the man who treated you the way he treated you. And he acted the way you acted. Now that he's found out that other men are coming to you, Ha, he wants to come into the, he had opportunity. Allah, he said in the ayah, when if you divorce the women and they're gonna finish it, do not prevent them from, don't prevent these women that are under your guardianship to marry. Why is Allah telling Ma'qal ibn Yasari, don't prevent them? She could just go and get married herself. Okay, why the Sababun Nusul? How did it reach us? How did the reason for revelation reach us? It's authenticity. What if he knew about it and he just didn't believe in it? But the ayah, forget the Sababun Nusul. Even forget the Sababun Nusul. Okay, what is it? The ayah says, leave the reason for revelation. Allah says, فَلَا تَعضُلُهُنَّا Guardians, don't prevent the women from getting married. Jameel which shows that they should be able to get married themselves without a wedding. No, no, it's ain't. Guardians, don't prevent the women from getting married. Don't, a man comes up for her. No, no, that's the sababun 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 prevent guardians. فَلَا تَعضُلُهُنَّا You, well, these don't prevent them. It doesn't. If the women, it's the ayah's clear. The ayah says, if the women, this is my point, this ayah's 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 own partage. Why would Allah talk to the men when the women could just go and get married? Why did she even need his consent? Because maybe at that time people believe that the woman can't get married because they have this hadith, which is da'if. They have this hadith that Abu Hanifa says is weak. So the men were preventing and Allah is saying don't prevent them. Two things, two things, two things. For example, I'm just giving you an example. 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. Yes, 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 about. Don't prevent the women from marrying them off to the men that they think is fit for them. Okay. You have no control over this. Let her do her own. No, don't marry them off. Don't stop marrying them off. That's what it's talking to the guardian. Confusing is all gone. What's the ayah saying? The ayah is saying, the old guardians, if this sister brings a brother she likes, she wants this man. No, okay. Well, you're adding stuff into the ayah because I didn't say brother. She likes and it's No, no, I'm explaining to the ayah, please. The ayah says, Do not, oh, guardians, do not stop them. To marry them off to the men, to marry them off to the men. So marrying her off is by the guardian. That's what the ayah says. Don't stop them. You have no control over them. Oh, Habibi, do you understand why? Do you understand why this can get a bit complex? No, I can't. The fact that we're talking about the last 15 minutes. My point is, there's people would argue right now, even if this podcast is happening and they can make a two hours discussion over it. It doesn't give it a valid argument. But what I'm trying to say to you is that you're right. There are always going to be people who argue they're all people going to be stubborn and hard-headed. They're going to try to prove their point. My point is, 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 kias that he used. And these ulama who are more than him in Namba, more knowledgeable. It doesn't necessarily, by itself it doesn't. It adds on to other things. Second thing is, they're more knowledgeable than him in Hadith. He authenticated it. And Al-Imam Abu Hanifa, to be honest, in the concept of Hadith, he's weak, actually. Nobody weak in Hadith. Out of the people who are strong in Hadith, nobody weak. Now, I'm saying to you, take the Hadith, but what we have is that we have, I mean, there's few other evidences I can bring you. But the discussion that we're going to have here is that Al-Imam Abu Hanifa is standing on kias. These scholars are standing on an ayah from the Quran. Depending on how you interpret it? No, interpret it. Okay, give me another interpretation of that. I give you. And give me where you got that interpretation. Good question. Okay. Because I brought you the Sababun Nuzul that came down on, which is saiyah. Which, okay, this is my argument. This is my position. This is my position. You present your position. This is my position now. And all of these misa'il, these imams, these great noble imams, who you respect and you love and you honor. No, Shahid, you're confused two things. I don't want you to confuse two things. There are issues with the way you're presenting the argument. I would say, yes, you're right. It's not fair to push Abu Hanifa. In this issue, he's got his point, Allah mubarak. And I can see where 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 navel or whatever. I'm fine with all of that. I have 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. But here, delilun ghayru delil. What I'm saying is every single misa'il, we're not talking about the misa'il that you just mentioned, every single issue, my argument is that these great noble imams, they didn't just make up their verdicts based on their own desires, which I'm sure you would even say that they didn't do this. Agreed? No, can I answer that point? Of course you can. Every scholar gave a verdict on the delil 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 what? Qiyas, for example, because the evidence didn't reach there. Or? Let me finish. Okay, go on. So in this situation for Anima Abu Hanifa, he looked for an eye, couldn't see anything from the eye. He didn't seem like that to him. Hadith, he didn't come across a narration for it. What did he now do? He gave the third option. He gave Qiyas. At this moment, he's the upper hand. Fine, we're with him. Then a delil 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 it. Because all of them, it has been transmitted from them. They said, How many issues did they come back from? They themselves, if they were, everything that they said was based on all of the evidences, why did they do taraja? Why did Ahmad turn away from some issues? Why did Shafiq have a madhab al-qadim and madhab al-jadeed? 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 HD had. Agreed. Not a delil. I agree with you. Not on a delil. Okay. I agree. No problem. Let's go back to the battle of Ahzab. The companions made their decision based on their HD had. 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 is right? Which one of us is wrong? What did he say to them? Did he say both of you are right? Did he say you are wrong? I'm saying the Prophet didn't say both of you are right. If the truth is haq, the truth is wahid. One, why didn't he say you are wrong and you are right? Like you're saying now. Because you're saying something. You know why? I'm not a question. I'm not a question. The reason why he said 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 HD had. And that we need to respect one another. But in no way shape or form. In that hadith that you brought, did the Prophet say both opinions that are on two different spectrums. Both of them are right. No, he didn't say that. But why if there's a clear aya from the Quran that tells you you have to pray on time? You're saying if you have a delir which is a aya from the Quran, it takes precedence over everything. Yeah, forget it. It takes precedence over HD had. Forget the issue of aya. You're bringing something external. Put that aside for me. They have a statement from the Messenger. They all just looked at that hadith. One of the groups restricted 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 Medahibs are like. And I said that at the 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 to you. Both parties who went to the Battle of Ahzab and the Prophet said to Banu Quraida, I told you both of them are not right. But if they were both not right, he would have said you were wrong. And he would have taught us a lesson and the lesson would have been greater that the fact that 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 Hadith of Banu Quraida and what the scholars... I can't really put my finger on it now. But there was Qara'in. I mean indications that alluded that the party that was seeing it as the Prophet saying, hasten were right. There were external narrations that indicated that that was right. It would have been nice if to prove your point, it would have been nice if he said, you guys were right, you guys are wrong. And I could have no response to you. But the fact that he didn't shows that I've got an argument on my side that there are every issue in Islam. Both parties can be right. What's your evidence for that? The Hadith of Ahzab. The Hadith of Ahzab. The Prophet didn't 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 niqam. One party could not blame the other party. They sit together. You're right. That's all that that Hadith shows. That there's sinning is not on any party here. There's no one leaving with a sin. Okay. But the truth is one.