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Allah be praised, Lord of all worlds.

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And the most perfect prayers and peace
upon the one sent as mercy to the worlds.

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And upon his family and Companions all.

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To proceed, we continue this course.

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I ask Allah ﷻ
to make it blessed.

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and benefit us by it
here and in the Hereafter.

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I had arranged the course.

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so that we would finish studying
the imams and learn from their lives.

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and their wise sayings, in two days.

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and that in the next two days
we would move to foundational issues.

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which are greatly needed
regarding the fiqh of the four imams.

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such as the issue of following
a madhhab and one's stance on it.

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and the issue of the relationship
between imams' fiqh and fiqh of evidence.

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And also the issue of why scholars differ.

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What makes a jurist go against
a hadith, as it appears to us?

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What excuses and reasons
lead to that?

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I had planned, Allah willing,
to make this for the next two days.

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Allah ﷻ blessed us,
so we finished what we intended.

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about the imams' biographies,
some words and maxims, as planned.

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Though earlier I had thought
we would finish after Isha prayer.

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But Allah ﷻ willed that we finish,
with some brevity before Isha prayer.

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Therefore, we will devote this session
to answering the questions.

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And, Allah willing, in the next two days,
if we can shorten things somewhat.

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we can make more time for questions
in the last two days, or the last day.

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So we will do that, if Allah ﷻ wills.

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because I was told
by some brothers.

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that the brothers want room left
for answering questions.

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So we will start answering
the brothers' questions.

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In a session, or in this session.

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And we ask Allah ﷻ for success
and right guidance.

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May Allah do good to you,
our shaykh.

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The questioner asks: What is our view
of followers of the four madhhabs?

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but they differ from them in creed?

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Praise be to Allah.

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The four imams.

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They are among the great scholars
of Islam.

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They were given the banner
of leadership in fiqh.

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There is no doubt that the four imams
were followed by many followers.

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And those followers are not all
upon one way.

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There is no madhhab except that
among its scholars are those.

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who served the Salafi creed.

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He made efforts in establishing tawhid.

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as found in the Book and the Sunnah.

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and as the Ummah's Salaf agreed.

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and they made efforts against
shirk practices and bid'ahs.

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Whoever reads the biographies
of each madhhab's scholars knows this.

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Likewise, there are scholars
from one of the four madhhabs.

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Some followed the way of many
later scholars in creed.

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in matters where they opposed
the creed of the righteous Salaf (RA).

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One of the clearest examples
is interpreting the Attributes.

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This method—I mean interpreting
the Attributes—is newly invented.

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Its adherents know it is invented.

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And they know it is not
the path of the Salaf.

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That is why they say:

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"The Salaf's way is safer,"
"the Khalaf's more learned and wiser."

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This shows they knew the Salaf's
creed differed from that of later ones.

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Though they did not know
the Salaf's way at all.

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They thought the Salaf's way was
tafwid of the attributes, the safer way.

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The Salaf's way is more learned,
wiser, safer—Allah's straight way.

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It is firm knowledge, agreed on by
the early generations, without dispute.

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So any speech that opposes what
the Salaf were upon.

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has no value, for it opposes
the settled, clear consensus.

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As for those followers who took
the path of the later scholars.

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and followed their way,
they have opposed the Salaf.

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They opposed what the Salaf
agreed on, as they did the imams.

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For the four imams were upon
the Salaf's creed, save a few issues.

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Concerning Imam Abu Hanifa RH,
he erred in them.

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The truth has more right to be followed.

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As for matters of creed, the three
imams are agreed on what the Salaf held.

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And Imam Abu Hanifa RH is with them
in all creed matters, save a few.

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Abu Hanifa RH had statements in them
that differed from the righteous Salaf.

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We already indicated our stance on them,
or on Abu Hanifa RH, earlier.

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Such people, in fiqh, say:
I am Hanafi in fiqh.

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I am Maliki in fiqh. I am Shafi'i
in fiqh.

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I am Hanbali in fiqh-though this is
rare among Hanbalis-Ash'ari in creed.

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So he knows he is opposing
the Imam.

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And he does not attribute himself
to the Imam in creed.

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The Imams' texts on creed are
very clear. Yet some reinterpreted them.

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the Imams' words to fit
the creed they adopted.

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And they went to great extremes
in doing so.

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So we say: those followers who
opposed the Salaf's creed.

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and ascribed themselves
to the four Imams in fiqh.

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have opposed what the Salaf agreed on
and what the four Imams followed.

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They did not follow
their way in creed.

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These followers do not harm the Imams
by what they themselves followed.

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For this, as we said, is contrary
to what the Imams held.

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and what the ummah's early
generations held, RA. It is our duty.

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to clarify the creed of the salaf
and be active in this, not lazy.

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For the people of falsehood today
have become active.

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They promote falsehood against the
creed and worship agreed on by the salaf.

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So we must be active in clarifying
the creed of the salaf.

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And explain that this creed is what
the early scholars of Islam followed.

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And explain, by proof, the error of
those who opposed the creed of the salaf.

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And from opposing the consensus of
the righteous salaf.

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Allah ﷻ be pleased with them.

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This is one of the important matters
that we should care about.

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in this matter and be active in it.

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As for the stance toward individuals,
the scholars have detailed it.

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in how to regard one who erred.

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in creed or worship
and then slipped therein.

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And they are not all on one level.

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And the stance differs.

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So Sunni orthodoxy's stance
toward people of whims and innovations.

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or those who fell into innovations
in creed and the like.

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is detailed in their books,
and it is quite clear.

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And this truly needs a course.

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And I, in truth,

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I would like the brothers to hold
a course on jarh and ta'dil rules.

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and Sunni orthodoxy's
stance toward its opponents.

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For this is truly
one of the most beneficial things.

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Because there are principles
that are mentioned.

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yet some students of knowledge
do not know what they mean.

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and perhaps they err
for not understanding them correctly.

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as the scholars understood them. Also,

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Some students confuse Ahl al-Sunnah's
way of dealing with opponents.

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and the Haddadi way of dealing
with opponents.

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That is because the Haddadis
give no weight to scholars.

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They seek to discredit them
with no sound rules or principles.

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They still exist and still operate.
And they have their own rules.

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Some students of knowledge also
confuse Ahl al-Sunnah's method.

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Earlier scholars established this rule
and today's scholars apply it to opponents.

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And explained these extremist
Haddadis' method in this matter.

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So if a course were held on this
it would be among the most beneficial.

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And perhaps Allah ﷻ will facilitate
something related to this. Yes.

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May Allah do good to you.

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The questioner asks: What do you say
about one who, when asked his madhhab

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who says, "I have no madhhab;
my madhhab is Islam."

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Islam is not a madhhab.
Islam is a religion.

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Rather, the correct question is this.

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Must a person adopt a madhhab?

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Or may he say, "I have no madhhab
except seeking the truth."

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This major issue is what we will
discuss, Allah willing.

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about following a madhhab tomorrow
Allah willing.

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It is a thorny issue, but the truth
in it is clear and evident.

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No doubt, there is no blame
on one who follows a madhhab without bias.

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00:14:22,760 --> 00:14:27,040
Likewise, there is no blame on one
who does not affiliate with a madhhab.

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Rather, he seeks the truth by its proof.

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from the statements
of recognized scholars.

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And we will discuss this, Allah willing,
in detail and with evidence.

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in tomorrow's session,
if Allah ﷻ wills. Yes.

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May Allah do good to you.
The questioner asks.

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Some preachers often finish
hadith or fiqh texts quickly.

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In a week, for example,
or even less.

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Is this from the way of the Salaf
in seeking knowledge?

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And should one attend the shaykh
who follows this method?

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Repeat.

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Some preachers often finish
hadith or fiqh texts in a week or less.

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Is this from the way of the Salaf
in seeking knowledge?

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And should one attend the shaykh
who follows this method?

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00:15:22,480 --> 00:15:26,140
Scholars have different methods
of teaching.

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There is a method called
the presentation method.

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where the book is read to the shaykh
and the shaykh makes brief comments.

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The point of this teaching
is to present the book.

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by reading it to the shaykh
so he can correct the text.

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and he clarifies some points
that were unclear in it.

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This is a method used by scholars.

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Our shaykh, Shaykh Ibn Baz RH
would sometimes have books read to him.

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Sometimes ten pages would pass by us
without the shaykh commenting on them.

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Then he would comment with one sentence.

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on a certain page, and you find it
most beneficial in its place.

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This is a method among scholars
called the presentation method.

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Sometimes in hadith, it means
presenting it with the shaykh's isnad.

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where the shaykh serves as musnid
for one of the hadith books.

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The book is presented to the shaykh
with its isnad, to transmit from him.

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This is a valid method.
There is no fault in it. But the flaw

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is when the reading
is not really reading.

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It is read in a way
where the words are not understood.

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Nor is it clear.
Rather, the letters are swallowed.

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In truth, this is not beneficial.
It is not beneficial or the scholars' way.

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As for the presentation method,
it is practiced and unobjectionable.

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If the teacher is from Ahl al-Sunnah,
known for goodness and truth.

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Then there is no harm in a student
of knowledge attending such gatherings.

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The gatherings of scholars
never lack goodness.

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00:17:46,150 --> 00:17:51,739
There is also another method
of explanation and detail.

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This too is a method with its own
advantages, purpose, intent, benefit.

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00:18:00,380 --> 00:18:06,340
No doubt, the second method is
more useful and more lasting in learning.

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00:18:07,800 --> 00:18:12,320
Most scholars use the first method.

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00:18:13,300 --> 00:18:16,682
That is with non-beginners.

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00:18:16,766 --> 00:18:21,236
With those who have read the science
and studied it.

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00:18:22,516 --> 00:18:24,696
Then they present books to teachers.

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00:18:25,456 --> 00:18:28,572
They benefit from presentation
and benefit from reading.

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00:18:28,656 --> 00:18:32,572
They benefit from this reading,
unlike beginners.

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00:18:32,656 --> 00:18:34,936
A beginner needs to be taught.

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00:18:36,696 --> 00:18:42,176
The presentation method may not
benefit him, but it is not harmful.

185
00:18:42,296 --> 00:18:45,152
But it is not harmful.

186
00:18:45,236 --> 00:18:49,552
These are established methods
among scholars, with no fault in them.

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00:18:49,636 --> 00:18:51,452
If Allah wills. Yes.

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00:18:51,536 --> 00:18:54,232
The questioner says:
May Allah bless you.

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00:18:54,316 --> 00:18:57,432
You mentioned a consensus reported
by Shaykh Salih Aal al-Shaykh.

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00:18:57,516 --> 00:19:00,716
against criticizing Imam Abu Hanifah
and his imamate.

191
00:19:01,476 --> 00:19:02,876
The question is, may Allah aid you:

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00:19:03,456 --> 00:19:06,272
Did anyone before the Shaykh
report the consensus?

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00:19:06,356 --> 00:19:09,156
Especially since the Shaykh lived
over a thousand years after him.

194
00:19:09,796 --> 00:19:11,826
So how can such a consensus
be accepted?

195
00:19:12,636 --> 00:19:14,852
That last part is strange.

196
00:19:14,936 --> 00:19:21,735
In any case, al-Tahawi was among
those who mentioned this statement.

197
00:19:23,256 --> 00:19:29,056
Whoever reads the scholars' books
knows the scholars' method.

198
00:19:30,196 --> 00:19:34,956
They stopped transmitting this
statement once its benefit ended.

199
00:19:35,516 --> 00:19:42,016
Those scholars were not faulted
for the benefit it served then.

200
00:19:43,356 --> 00:19:46,406
When that intended benefit ended.

201
00:19:46,976 --> 00:19:53,296
Whoever reads the scholars' books
sees they had stopped citing it.

202
00:19:54,376 --> 00:20:00,172
This is a clear inductive survey
of the scholars' method.

203
00:20:00,256 --> 00:20:03,736
This is the view held by most
of the scholars we have known.

204
00:20:04,736 --> 00:20:06,992
In our time, this is their view.

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00:20:07,076 --> 00:20:11,896
And I mentioned to you that some scholars
may be driven by doctrinal zeal.

206
00:20:13,556 --> 00:20:16,916
Or by a certain conflict in his land.

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00:20:19,116 --> 00:20:25,916
Or a certain view of fiqh
when quoting some statements.

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00:20:26,136 --> 00:20:31,656
For example, some, when counting
the imams, wrongly omit Abu Hanifa RH.

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00:20:32,596 --> 00:20:35,056
Abu Hanifa is an imam
in fiqh by consensus.

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00:20:37,676 --> 00:20:40,432
He was not faulted in his fiqh.

211
00:20:40,516 --> 00:20:47,196
Some only faulted him, as we said,
for taking opinion and opposing hadith.

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00:20:47,576 --> 00:20:52,716
As Ibn Abi Shaybah mentioned
in eighty issues, and this is as I said.

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00:20:54,116 --> 00:20:59,416
Abu Hanifa RH is not blamed
for this; he had to exercise ijtihad.

214
00:20:59,876 --> 00:21:03,096
He strove with what he had.
As Shaykh al-Islam Ibn Taymiyyah said.

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00:21:03,496 --> 00:21:05,376
Whoever fears Allah as much as he can.

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00:21:09,776 --> 00:21:15,156
And whoever strives to reach the ruling
will be rewarded.

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00:21:16,716 --> 00:21:19,156
If he errs, he gets one reward.

218
00:21:20,096 --> 00:21:24,012
If he is correct, he has his reward,
for the Prophet ﷺ said.

219
00:21:24,096 --> 00:21:28,796
"If a judge rules and strives,
and is correct, he has his reward."

220
00:21:29,836 --> 00:21:33,426
"And if he rules and strives,
but errs, he has one reward."

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00:21:35,996 --> 00:21:45,416
As for the scholarly issue,
that is based on the evidence.

222
00:21:46,096 --> 00:21:47,692
So that is what appears.

223
00:21:47,776 --> 00:21:52,432
Shaykh Salih only reported
his comment on what was mentioned.

224
00:21:52,516 --> 00:21:58,422
By the way, in his commentary on
the Tahawi Creed, he commented on it.

225
00:21:58,506 --> 00:22:05,226
This is based on induction and
tracking the method of scholars.

226
00:22:06,416 --> 00:22:10,372
May Allah reward and bless you,
shaykh. The questioner asks.

227
00:22:10,456 --> 00:22:18,096
Can we say, 'Any hadith against
our imam is reinterpreted or abrogated?'

228
00:22:18,776 --> 00:22:24,972
What Abu Zayd al-Dabusi RH said
was an excuse for Hanafi scholars.

229
00:22:25,056 --> 00:22:31,072
meaning that the reason our scholars
did not act on this hadith was.

230
00:22:31,156 --> 00:22:35,315
Either it was abrogated for us,
or interpreted in a specific way.

231
00:22:35,976 --> 00:22:40,416
This is not, in reality,
rejecting the Prophet's ﷺ hadiths.

232
00:22:40,916 --> 00:22:41,896
May Allah reward you.

233
00:22:42,016 --> 00:22:42,616
First.

234
00:22:45,616 --> 00:22:52,456
Abu Zayd al-Dabusi,
not al-Dabbusi.

235
00:22:53,796 --> 00:22:56,856
His name is Abu Zayd al-Dabusi.

236
00:22:57,786 --> 00:23:03,436
Pronounced lightly.
Second, he did not say this.

237
00:23:04,456 --> 00:23:09,916
Rather, he only transmitted it.
Its author was Abu al-Hasan al-Karkhi.

238
00:23:11,136 --> 00:23:16,036
He was Hanafi in fiqh
and Mu'tazili in creed.

239
00:23:16,856 --> 00:23:20,332
He was the one who laid down
this principle in his usul.

240
00:23:20,416 --> 00:23:29,336
The principle is: Any verse or hadith
that opposes our madhhab is interpreted.

241
00:23:29,996 --> 00:23:35,416
Or it is abrogated.
And it is better to interpret it.

242
00:23:36,836 --> 00:23:40,086
Here you see he lays down a principle,
not making an excuse.

243
00:23:41,276 --> 00:23:45,396
So how can he call it a principle,
then say he meant an excuse?

244
00:23:46,896 --> 00:23:51,412
Then he said it is better
to interpret it.

245
00:23:51,496 --> 00:23:54,016
That is, it should be
interpreted.

246
00:23:55,496 --> 00:23:58,056
So this is an unsound principle.

247
00:24:00,196 --> 00:24:03,026
It contradicts what the four imams
laid down.

248
00:24:03,486 --> 00:24:08,276
Including Imam Abu Hanifa RH.

249
00:24:08,376 --> 00:24:11,436
And it is based on something
unsound.

250
00:24:12,336 --> 00:24:17,076
namely, that the imam knew all the proofs.

251
00:24:17,656 --> 00:24:23,732
and is more knowledgeable than us.
So if we find proof against his view.

252
00:24:24,732 --> 00:24:30,432
then it should be taken as abrogated.

253
00:24:31,932 --> 00:24:34,088
or that it is interpreted.

254
00:24:34,172 --> 00:24:39,832
Better yet, interpret it
for it is easier to prove than abrogation.

255
00:24:41,072 --> 00:24:45,692
So this is a principle built
on an unsound premise.

256
00:24:46,612 --> 00:24:49,632
There is no doubt, as we said:
there is no scholar

257
00:24:51,032 --> 00:24:54,288
from the time of the Companions
of the Messenger of Allah ﷺ

258
00:24:54,372 --> 00:24:59,968
to our own day has grasped
all truth and all the proofs.

259
00:25:00,052 --> 00:25:05,352
Rather, as we will see, this is
a key issue in why jurists differ.

260
00:25:05,912 --> 00:25:10,132
Abu Bakr al-Siddiq RA
is the noblest of this Ummah.

261
00:25:12,972 --> 00:25:16,612
after the Messenger of Allah ﷺ
and after Jesus AS.

262
00:25:19,172 --> 00:25:22,908
For Isa AS will descend
at the end of time.

263
00:25:22,992 --> 00:25:28,028
He will rule by the Sharia
of Muhammad ﷺ.

264
00:25:28,112 --> 00:25:30,332
And he is a prophet AS.

265
00:25:30,952 --> 00:25:36,832
Abu Bakr al-Siddiq RA was
the noblest of the Companions RA.

266
00:25:36,932 --> 00:25:39,552
Yet many hadiths
were unknown to him.

267
00:25:40,552 --> 00:25:44,632
And there was no intermediary
between him and Allah's Messenger ﷺ.

268
00:25:45,572 --> 00:25:49,692
So what about the scholars
who came after him?

269
00:25:50,572 --> 00:25:55,272
No scholar knew all the proofs,
and so they all said.

270
00:25:56,432 --> 00:26:02,852
If you find authentic hadiths
against our view, then leave that view.

271
00:26:03,872 --> 00:26:08,968
For they knew they did not know
every hadith. This is the reality.

272
00:26:09,052 --> 00:26:14,068
This is Imam Malik.
Imam Malik RH.

273
00:26:14,152 --> 00:26:19,572
He was one of the great
hadith memorizers, as we heard today.

274
00:26:20,672 --> 00:26:24,128
He had not heard the hadith
about interlacing the toes.

275
00:26:24,212 --> 00:26:26,852
until his student Ibn Wahb
related it to him.

276
00:26:27,552 --> 00:26:34,212
In al-Muwatta', he mentioned
hadiths unknown to him, in both Sahihs.

277
00:26:35,452 --> 00:26:39,888
In the Sahihs of Bukhari and Muslim.
Though later than him, they were known.

278
00:26:39,972 --> 00:26:45,132
So what is in the Two Sahihs
is not invented; scholars had it.

279
00:26:45,952 --> 00:26:52,972
A scholar grasps some knowledge,
and some knowledge escapes him.

280
00:26:53,412 --> 00:26:57,592
Abu al-Hasan al-Karkhi mentioned
this only as a principle.

281
00:26:57,692 --> 00:27:02,688
It is not an excuse.
It is an unsound way. Yes.

282
00:27:02,772 --> 00:27:05,228
May Allah reward you.
The questioner asks.

283
00:27:05,312 --> 00:27:08,412
Why do some scholars
affiliate with a madhhab?

284
00:27:12,652 --> 00:27:18,252
Whoever follows the imam's principles
or studies fiqh by his method.

285
00:27:18,352 --> 00:27:23,792
may affiliate himself with him.
And as for common people.

286
00:27:24,792 --> 00:27:29,212
And one who follows an imam may
affiliate himself with him.

287
00:27:29,692 --> 00:27:34,521
This, Allah willing, will come later:
it is agreed upon by scholars.

288
00:27:35,552 --> 00:27:41,012
But there are blameworthy matters.
These will be proven, Allah willing. Yes.

289
00:27:42,172 --> 00:27:45,188
The questioner says: In our country,
one madhhab is the standard.

290
00:27:45,272 --> 00:27:52,052
Of course, if the questioner meant:
Why do some scholars belong to a madhhab?

291
00:27:52,632 --> 00:27:56,732
The answer is: they did not see
themselves as fit for ijtihad.

292
00:27:57,952 --> 00:28:02,532
Rather, they considered themselves
below the rank of ijtihad.

293
00:28:03,852 --> 00:28:11,892
So they affiliated themselves
with the imam they deemed most learned.

294
00:28:12,452 --> 00:28:17,472
And each one can say of his imam
what the other said of his imam.

295
00:28:18,552 --> 00:28:24,892
Some may exercise ijtihad
within the madhhab and differ from it.

296
00:28:25,572 --> 00:28:30,172
But he does not see himself as fit
for independent ijtihad, so he affiliates.

297
00:28:30,992 --> 00:28:34,288
So he ascribes himself to an imam's fiqh.

298
00:28:34,372 --> 00:28:37,328
Allah willing, we will discuss
whether this path is correct.

299
00:28:37,412 --> 00:28:39,182
Tomorrow, Allah ﷻ willing. Yes.

300
00:28:39,831 --> 00:28:42,468
May Allah bless you. The questioner asks.

301
00:28:42,552 --> 00:28:46,708
In our country, the established
madhhab is the Maliki madhhab.

302
00:28:46,792 --> 00:28:52,188
Is it better for seekers of knowledge
to study the Maliki madhhab books?

303
00:28:52,272 --> 00:28:54,462
So common people will accept it?

304
00:28:56,152 --> 00:28:58,492
Yes. In my view.

305
00:28:59,352 --> 00:29:05,152
One reason for choosing the matn
a beginner starts with in fiqh.

306
00:29:06,692 --> 00:29:10,292
This is if he wants to follow
the method of matns.

307
00:29:10,892 --> 00:29:15,292
For learning fiqh, there are
two adopted methods.

308
00:29:16,572 --> 00:29:19,552
The first method
is the method of fiqh matns.

309
00:29:20,592 --> 00:29:25,552
That is, he chooses a fiqh matn
through which he studies fiqh.

310
00:29:26,752 --> 00:29:32,508
The second method is to choose a book
of hadiths on legal rulings.

311
00:29:32,592 --> 00:29:38,728
And study fiqh through it.
Both methods are followed by scholars.

312
00:29:38,812 --> 00:29:40,852
Each has its own advantages.

313
00:29:41,412 --> 00:29:45,468
Perhaps, Allah willing, we will
elaborate on this.

314
00:29:45,552 --> 00:29:49,252
tomorrow or the day after
tomorrow, Allah ﷻ willing.

315
00:29:51,272 --> 00:29:55,962
So whoever wants to study fiqh
through the method of matns.

316
00:29:57,172 --> 00:30:01,272
then it is better to choose
a text well known in his land.

317
00:30:02,752 --> 00:30:05,852
Choose a text known in his land
that the people there know.

318
00:30:07,852 --> 00:30:12,252
He memorizes this text
and studies fiqh through it.

319
00:30:13,712 --> 00:30:16,572
Likewise, he reads
the books of the madhhab.

320
00:30:17,852 --> 00:30:29,752
Why? Because if a student of knowledge
knows the matn valued there, then...

321
00:30:29,852 --> 00:30:34,292
He becomes esteemed by the people,
and they trust his knowledge.

322
00:30:35,872 --> 00:30:43,472
Most laypeople identify with a madhhab
they don't know, but know the text.

323
00:30:44,512 --> 00:30:51,772
And they know its name
and what the scholars there say.

324
00:30:52,672 --> 00:30:59,272
So if a person knows this text
and has mastered it, laypeople trust him.

325
00:31:00,352 --> 00:31:03,032
Then he can convey the truth to them.

326
00:31:05,732 --> 00:31:13,552
Then if he reads the madhhab books,
he can, by Allah ﷻ's leave.

327
00:31:13,672 --> 00:31:17,312
guide them to the Sunnah
through the madhhab books.

328
00:31:18,912 --> 00:31:21,332
For example, if he were Maliki.

329
00:31:22,452 --> 00:31:26,852
and had studied it, then came
to the issue of folding in prayer.

330
00:31:29,072 --> 00:31:35,562
Through the madhhab books, he can
set forth the Sunnah to the people.

331
00:31:37,772 --> 00:31:42,532
And that this is what Imam Malik held.

332
00:31:42,812 --> 00:31:45,992
Yes, later scholars know nothing
but what is in Mukhtasar Khalil.

333
00:31:47,312 --> 00:31:49,788
and attribute it to the madhhab.

334
00:31:49,872 --> 00:31:55,492
But if a student of knowledge looked
into the Malikis' words in their books.

335
00:31:55,592 --> 00:31:58,372
such as al-Qadi Abd al-Wahhab
and others.

336
00:31:59,572 --> 00:32:03,412
He would find a thorough treatment
of this issue in the madhhab.

337
00:32:04,932 --> 00:32:09,952
Then the correct view would become clear.

338
00:32:10,452 --> 00:32:15,512
From within the madhhab, the Sunnah
is to fold the hands while standing.

339
00:32:17,012 --> 00:32:23,492
And the hand-folding Imam Malik
disliked is not the one in the Sunnah.

340
00:32:25,652 --> 00:32:29,432
This is one example,
and there are many others.

341
00:32:30,112 --> 00:32:37,008
But the student of knowledge, while
studying this way, must commit himself.

342
00:32:37,092 --> 00:32:43,552
to know the evidence and the truth.
As we'll explain, if Allah ﷻ wills. Yes.

343
00:32:44,092 --> 00:32:48,472
May Allah bless you. The questioner says:
Whoever studied Zad al-Mustaqni'

344
00:32:48,572 --> 00:32:51,712
then wanted to study the Maliki
madhhab, what should he study?

345
00:32:53,232 --> 00:33:01,692
Of course, one thing about fiqh is
that it is only learned from teachers.

346
00:33:03,092 --> 00:33:06,172
One must study under a shaykh.

347
00:33:06,912 --> 00:33:10,432
Reading books alone is not enough.

348
00:33:13,312 --> 00:33:19,192
So if you find a shaykh
well-grounded in fiqh.

349
00:33:19,592 --> 00:33:26,532
He is upright and teaches
a Hanbali book like Zad al-Mustaqni'.

350
00:33:27,912 --> 00:33:33,397
And you want to master
a Maliki matn.

351
00:33:33,481 --> 00:33:36,092
Because the people in your country
are Malikis.

352
00:33:36,192 --> 00:33:39,108
And you want to master
this matn.

353
00:33:39,192 --> 00:33:43,772
So you can reach people's hearts
with this knowledge.

354
00:33:44,932 --> 00:33:50,852
You can still attend the lesson,
write, and annotate.

355
00:33:51,892 --> 00:33:53,992
Then when you return home.

356
00:33:54,412 --> 00:33:58,312
Look in the matn you chose
at the shared issues.

357
00:34:01,152 --> 00:34:03,652
And copy the commentary onto them.

358
00:34:05,232 --> 00:34:09,472
If there are issues left in the
chapter the shaykh did not cover.

359
00:34:09,812 --> 00:34:14,272
You can present them
to the shaykh and annotate.

360
00:34:15,112 --> 00:34:18,088
Thus you benefit from the Shaykh's
class.

361
00:34:18,172 --> 00:34:21,648
even if it is in a different text
from the one you want to study.

362
00:34:21,732 --> 00:34:26,492
Thus you combine two matters.
Studying this text the Shaykh explains.

363
00:34:27,112 --> 00:34:33,372
and studying by way of the text
you chose, which suits the madhhab.

364
00:34:34,412 --> 00:34:40,092
or one of the madhhab texts
that is widespread in your land.

365
00:34:40,772 --> 00:34:45,908
As we always say, texts are not used
for worship or to draw near to Allah ﷻ.

366
00:34:45,992 --> 00:34:51,128
They are only a way to master
knowledge.

367
00:34:51,212 --> 00:34:56,972
This is a method I advised
my students to follow, and they did.

368
00:34:57,232 --> 00:34:59,712
So I teach Daleel al-Talib
in the Prophet's Mosque.

369
00:35:01,872 --> 00:35:06,712
So some of the Maliki brothers,
for example, chose a text.

370
00:35:09,152 --> 00:35:11,812
that is well known in the land
because texts differ.

371
00:35:12,572 --> 00:35:17,092
So I always recommend
the text common people know there.

372
00:35:18,572 --> 00:35:25,332
They note some of my comments
on issues, and present the rest to me.

373
00:35:26,032 --> 00:35:30,208
And I comment on it as much as I can.

374
00:35:30,292 --> 00:35:33,892
So this is a beneficial method,
if Allah ﷻ wills. Yes.

375
00:35:34,892 --> 00:35:37,008
May Allah reward you.
The questioner asks.

376
00:35:37,092 --> 00:35:39,588
What is your view of the book.

377
00:35:39,672 --> 00:35:42,588
al-Qawanin al-Fiqhiyyah,
in the Maliki madhhab, by Ibn Juzayy?

378
00:35:42,672 --> 00:35:46,692
Yes. Ibn Juzayy's al-Qawanin
al-Fiqhiyyah treats legal universals.

379
00:35:48,632 --> 00:35:52,992
Within the madhhab,
it is a useful book.

380
00:35:54,532 --> 00:36:02,072
It is useful for mastering
the madhhab and its universals.

381
00:36:04,492 --> 00:36:10,852
I have in fact read it
and found it beneficial for a jurist.

382
00:36:12,192 --> 00:36:16,572
Whoever wants to be a jurist
must know the differences of opinion.

383
00:36:18,072 --> 00:36:23,412
Whoever does not know the differences
will not reach deep mastery in fiqh.

384
00:36:25,392 --> 00:36:28,472
He should know scholars' broad principles.

385
00:36:29,512 --> 00:36:35,952
He should master those principles
and work on weighing views.

386
00:36:37,116 --> 00:36:39,492
May Allah reward you. The questioner asks.

387
00:36:39,576 --> 00:36:45,816
Was Imam Malik close to the caliph,
so he could order some jailed?

388
00:36:46,226 --> 00:36:50,212
Imam Malik commanded great awe.
As the scholars say.

389
00:36:50,296 --> 00:36:54,556
Authority is the ruler's,
and awe is the scholars'.

390
00:36:55,916 --> 00:37:02,916
A scholar may have status and awe
resembling authority and rule.

391
00:37:04,156 --> 00:37:09,036
And a scholar with awe and status
in people's hearts.

392
00:37:09,496 --> 00:37:14,836
is counted by scholars as one
with authority in open rebuke by hand.

393
00:37:15,576 --> 00:37:19,532
You know scholars mention this in fiqh
of forbidding evil.

394
00:37:19,616 --> 00:37:26,736
Evil is not rebuked by hand
except by one with authority.

395
00:37:27,976 --> 00:37:32,136
Authority is either public authority,
like the caliph, the judge, and the like.

396
00:37:32,676 --> 00:37:38,776
Or private authority, like a father
at home, or a husband at home.

397
00:37:39,696 --> 00:37:45,012
And among these authorities
is the authority of the scholar.

398
00:37:45,096 --> 00:37:49,396
who commands reverence
in people's hearts.

399
00:37:51,676 --> 00:37:57,292
So if he forbids by hand,
no harm results from his forbidding.

400
00:37:57,376 --> 00:37:59,752
Then they count him among
those with authority.

401
00:37:59,836 --> 00:38:06,392
So Imam Malik RH had
the awe accorded to scholars.

402
00:38:06,476 --> 00:38:11,512
So he was revered. Yes.

403
00:38:11,596 --> 00:38:17,396
May Allah bless you. The questioner
asks: Did Imam Abu Hanifa write books?

404
00:38:17,936 --> 00:38:20,956
And is al-Fiqh al-Akbar
soundly attributed to him?

405
00:38:21,536 --> 00:38:26,516
Books were attributed to him,
some bits in usul al-fiqh, some in fiqh.

406
00:38:27,896 --> 00:38:34,332
These are not soundly attributed
to Imam Abu Hanifa RH.

407
00:38:34,416 --> 00:38:36,206
As for al-Fiqh al-Akbar.

408
00:38:37,296 --> 00:38:43,756
Abu Hanifa authored a book
on tawhid called Al-Fiqh al-Akbar.

409
00:38:43,896 --> 00:38:50,826
But it is not established that
it is the one people have.

410
00:38:50,916 --> 00:38:56,176
Especially since some transmitters
of Al-Fiqh al-Akbar.

411
00:38:57,696 --> 00:39:03,856
reported what is not found
in the copy people have.

412
00:39:04,976 --> 00:39:11,372
May Allah reward you. A questioner asks:
Difference: majority vs. madhhab view?

413
00:39:11,456 --> 00:39:16,056
Who are the majority, and which is
stronger: their view or the madhhab's?

414
00:39:17,636 --> 00:39:26,456
The term majority, used absolutely,
means many of the scholars.

415
00:39:28,796 --> 00:39:30,596
They are the larger group.

416
00:39:31,656 --> 00:39:35,872
And if 'the overwhelming majority'
is used, it means predominance.

417
00:39:35,956 --> 00:39:42,036
Such that those who oppose them
are few.

418
00:39:46,116 --> 00:39:49,632
So if a scholar says,
'This is the view of the majority.'

419
00:39:49,716 --> 00:39:56,356
It means that most scholars
whose views count held this view.

420
00:39:57,216 --> 00:40:01,136
while fewer scholars disagreed.

421
00:40:02,356 --> 00:40:04,872
If 'the overwhelming majority'
is said.

422
00:40:04,956 --> 00:40:09,656
That means most scholars held this.
Indeed, the great bulk did.

423
00:40:10,636 --> 00:40:18,312
and only a few scholars disagreed.
This is the general meaning.

424
00:40:18,396 --> 00:40:24,696
As for madhhab terminology,
each madhhab has its own terms.

425
00:40:25,776 --> 00:40:30,132
But if it is said, 'This is the
madhhab,' it means the relied-on view.

426
00:40:30,216 --> 00:40:35,556
within the madhhab, as attributed
to the imam of that madhhab.

427
00:40:36,776 --> 00:40:38,576
May Allah reward you. He asks:

428
00:40:39,236 --> 00:40:44,276
Is it permissible to follow
a madhhab, like saying Maliki or Hanbali?

429
00:40:44,796 --> 00:40:46,596
Would that divide the religion?

430
00:40:47,436 --> 00:40:48,656
We'll explain tomorrow.

431
00:40:49,586 --> 00:40:51,692
If Allah ﷻ wills. Yes.

432
00:40:51,776 --> 00:40:54,132
May Allah reward you.
A questioner asks.

433
00:40:54,216 --> 00:40:57,936
If a student finds authentic proof
that differs from the madhhab.

434
00:40:58,476 --> 00:41:02,662
Should he follow the madhhab because
it was vetted, verified, and refined?

435
00:41:02,746 --> 00:41:04,066
Or the authentic proof?

436
00:41:04,536 --> 00:41:08,172
We will speak about that tomorrow too.
Allah ﷻ willing.

437
00:41:08,256 --> 00:41:10,836
And explain people's levels in this.
Yes.

438
00:41:11,356 --> 00:41:13,652
May Allah reward you.
A questioner asks.

439
00:41:13,736 --> 00:41:16,932
Based on what you said yesterday,
if a shaykh warned against someone

440
00:41:17,016 --> 00:41:20,952
and cited evidence for warning
against him.

441
00:41:21,036 --> 00:41:25,976
but some shaykhs did not agree,
should we warn against them?

442
00:41:26,496 --> 00:41:30,636
And what is the evidence for that
from books of jarh wa ta'dil or Sunnah?

443
00:41:30,756 --> 00:41:37,595
This is what I referred to:
the need to define jarh and ta'dil rules.

444
00:41:38,706 --> 00:41:41,956
And the need to hold a course
on this issue.

445
00:41:43,296 --> 00:41:51,136
If a qualified scholar warns
against a person.

446
00:41:52,596 --> 00:41:57,116
and presents evidence
for what he mentioned.

447
00:42:00,246 --> 00:42:07,016
and is not met by an equal,
neither in source nor in proof.

448
00:42:09,236 --> 00:42:13,436
then one must follow what
this scholar said, even if alone.

449
00:42:17,736 --> 00:42:23,232
But if a scholar warns against
a particular person.

450
00:42:23,316 --> 00:42:28,336
and presents evidence as he saw it,
and as sound in his view.

451
00:42:29,816 --> 00:42:32,536
while others among the experts
disagreed with him.

452
00:42:35,756 --> 00:42:44,072
and did not think this person
should be warned against.

453
00:42:45,132 --> 00:42:53,072
or that this matter attributed to him
makes him an innovator.

454
00:42:55,072 --> 00:42:57,832
Then mere disagreement is not proof.

455
00:42:59,212 --> 00:43:04,468
If the warner presents proof for it.

456
00:43:04,552 --> 00:43:08,092
and the opponent offers no proof for it.

457
00:43:09,392 --> 00:43:14,272
then the one who establishes the proof
is the one to be followed.

458
00:43:15,352 --> 00:43:21,392
But if this one presents evidence
and that one presents counterproof.

459
00:43:23,132 --> 00:43:26,768
then the matter is considered.

460
00:43:26,852 --> 00:43:31,212
according to the scholars' rules
for weighing evidence.

461
00:43:32,052 --> 00:43:37,452
So whoever faces this matter
must strive to weigh the proofs.

462
00:43:38,572 --> 00:43:43,512
Then if it becomes clear to him
that the warning is stronger.

463
00:43:44,352 --> 00:43:49,372
because of its proof, not because
of its source; then he follows it.

464
00:43:50,572 --> 00:43:58,262
But at the same time, he excuses
qualified scholars who did not warn.

465
00:44:00,112 --> 00:44:03,572
so long as they gave evidence
for what they said.

466
00:44:06,412 --> 00:44:15,088
And he excuses whoever followed
those scholars in what seemed stronger.

467
00:44:15,172 --> 00:44:19,328
not by whim, nor merely
because there is disagreement.

468
00:44:19,412 --> 00:44:26,092
but by sound principles.
And this is a major subject.

469
00:44:26,852 --> 00:44:29,632
This is an issue I mention briefly.

470
00:44:30,632 --> 00:44:35,432
because we find some students of knowledge
cite disagreement in such matters.

471
00:44:36,612 --> 00:44:40,232
If he is told that so-and-so
has opposed the Sunnah.

472
00:44:41,612 --> 00:44:44,402
and did such-and-such
and said such-and-such.

473
00:44:44,972 --> 00:44:48,872
and the qualified scholars
warned against him and clarified it.

474
00:44:50,072 --> 00:44:52,792
he counters this by saying
that so-and-so endorses him.

475
00:44:53,712 --> 00:44:59,212
A mere endorsement does not
counter a detailed, evidenced statement.

476
00:45:00,292 --> 00:45:06,208
But if this violation is proven
by evidence.

477
00:45:06,292 --> 00:45:08,332
Then consider what we mentioned
yesterday.

478
00:45:08,812 --> 00:45:10,952
The evidence must be authentic.

479
00:45:11,972 --> 00:45:15,232
And the indication must be sound.

480
00:45:16,072 --> 00:45:22,512
And the evidence must not be
opposed by an equal or stronger one.

481
00:45:23,252 --> 00:45:27,992
If the opposing evidence is equal,
then weighing them is required.

482
00:45:28,752 --> 00:45:31,332
And if the evidence opposing it
is stronger than it.

483
00:45:31,892 --> 00:45:37,392
whether on this side or that,
the stronger evidence must be followed.

484
00:45:37,752 --> 00:45:37,892
Yes.

485
00:45:39,612 --> 00:45:43,852
May Allah reward the honorable Shaykh
with the best reward for these benefits.

486
00:45:44,532 --> 00:45:47,752
We also let the brothers know
the Shaykh HA will give the khutbah.

487
00:45:48,412 --> 00:45:52,492
tomorrow at Salim bin Mukhaid
Mosque, in Al Mazhar, Dubai.

488
00:45:53,072 --> 00:45:56,652
Peace and blessings on our Prophet
Muhammad ﷺ, his family, Companions.

489
00:45:56,952 --> 00:45:59,032
May Allah guide us and you
to what He loves and approves.