Abdur Rahman ibn Yusuf Mangera – Following a Madhab
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Bismillah al Rahman al Rahim Al Hamdulillah Al Hamdulillah Hamden
cathedral for uban Mubarak and fie Mubarak Gennady, you can tell your
Barak guna Yala.
Gil La Jolla who I'm in a world of salatu salam ala Udall, Habibi,
Mustafa sallallahu alayhi wa aalihi wa sahbihi wa Baraka was
set limits asleep and kefir on either your within a Moabite.
Respected brothers and sisters respected listeners as salam,
Aleikum, wa rahmatullahi, wa barakato.
I'm going to need a lot more interaction than that. Just Just
to clarify to you from the beginning, this is not a speech,
it's not a career, as you call it, it's not an inspirational talk.
This is more of a dark story I am standing up.
It is it's supposed to be more of an interactive dance where we're
trying to analyze our history to understand where this concept of
tech lead or following qualified leadership came from, and how it
sets into this OMA and how they become so solidified. So I think
what I'm going to need is a lot more interaction, don't expect
that information is going to be beamed into your heart, or into
the middle cortex of your brain as the TV does. We just have to sit
and give yourselves up to it. We're gonna need a lot more
interaction, you know, I want some response from you, do you
understand what I'm talking about? Because if not, then there's no
point of doing this talk this talk is it's really geared towards us
trying to understand trying to refine our understanding, trying
to get a better perspective of what our history is all about. And
these inherited concepts and ideas and practices, where they come
from, and what are the purpose of these things. So just just to
begin, Inshallah, if I can get that level of interaction with
you, Inshallah, if I can be promised that then inshallah we
can have a much better experience, you know, we want this experience
to be profound. We don't want it to be something where you don't
understand and don't underestimate yourself, you know, too for some
of us who are just so used to listening to inspirational talks,
when it comes to a Darth when it comes to a when it comes to a
lesson that speaks about something at a
in more depth, when it's more analytical, we tend to switch off
because all we want is we want to go back, go back from here on
spiritually elevated. Inshallah, that will be the case but
inshallah will also be educational, where hopefully we'll
go back with solidified understanding, with more of a
confirmation of, of the things that we may have been thinking
about and may some doubt may have crept into it.
Let's start from the time of the Prophet sallallahu alayhi wa
sallam during the time the Prophet sallallahu alayhi wa sallam
whether it came to matters of Aki, the theology belief, or whether it
came to matters of jurisprudence and practice, whether it was about
what should I do if this happens in my prayer, you know, is it
these words, do they constitute a divorce and Talaq for instance, it
was very simple. During that time, you went to the Prophet sallallahu
alayhi wa sallam, and the prophets of Allah Islam was not shut away.
The Prophet sallallahu alayhi wa sallam didn't have any gods
outside, outside his house, you could approach him outside the
masjid or anywhere. And that was the simple character of the
robber. sallallahu alayhi wasallam, you could ask him the
question. And thus many questions were posed to the Prophet
salAllahu alayhi wasallam. And he responded in great detail. In the
time of the Prophet sallallahu alayhi wasallam, there was no need
for differences of opinion, because the legislator himself the
sheriff, the legislator himself was available to one and all and
for them to seek clarifications and seek their responses from and
thus there was no need for any difference of opinion. If a
difference of opinion did did begin, then it was very short
lived because it could be clarified by the Prophet
sallallahu alayhi wasallam on numerous occasions when such
things did happen, the Prophet salallahu Alaihe Salam, I either
explained the better of the two opinions, or he even sometimes
mentioned that both of those were valid opinions that were brought
to him. We don't have the time to go into very specific examples of
these things. Insha Allah Mufti Mohammed when he comes, later on
the next talk, he will be speaking about how various different Hadith
different traditions from the Prophet sallallahu alayhi wa
sallam were looked at and analyzed, and conclusions were
derived in different ways by different Imams. He is talking
about a very latest stage of this development. And he'll talk about
that in more detail. So I don't need to speak about that. What I'm
trying to understand what I'm trying to give a perspective of is
the overview of how these things happened, why the differences
exist, because the question today is, which I've had posed to me
over and over again, is that why is there a difference? Why can't
we all agree to one thing? Well, that's the way Allah subhanaw
taala wanted and there's benefit and there's wisdom. There are
certain benefits and who
wisdoms in the way things are today. Although I do think that
for some of us have taken way beyond what it's supposed to be
and have actually violated some of the sanctity of this and some of
the some of the some of the wisdoms of this, however, why is
it not that everybody is together on one thing? Well, that was never
supposed to be the case. And that is not what the Imams ever thought
about either. When Imam Malik Rahim, Allah was told that we will
make your motto what are the beliefs that that will make your
motto the standard book for jurisprudence, the standard book
for Islamic law and Islamic law and the legal system of Islam, we
will make that a standard book throughout the Muslim lands. And
he said no, he said no, because that was not the spirit of it. At
the end of the day, whatever he was saying, from his own personal
endeavor, was he had that was he had it was open to error. It was
it was open to error. But whatever he was saying was done based on
valid quality qualifications. And the conditions were met in terms
of the exercise through which he he reached the conclusions and the
results that he did. So in the time of the promise of the loss,
and there was no need, there was no need for extra IDs and maturity
is more tessellate cetera, et cetera, good who Allah who had
sort of done a class was more than sufficient for the belief of the
sahaba. You know, you didn't have all of these intricate, intricate
controversies and his peripheral issues of Akkadian theology. You
didn't have the need for them because Kuru Allahu Allahu Samad,
let me read what amulet which was actually revealed, according to
one Hadith, based on
the fact that some of the Quraysh because they love their ancestry,
and the lineage and they came and said on Sablon, Arabic that give
us the genealogy of your Lord, give us the give us the ancestry
of your Lord, the family tree of your Lord. So Allah subhanaw taala
reveals cool who Allah who had Allahu Samad let me read what I'm
you will add, what am your Kula who Khufu and
so now what happens is that people used to come to the Prophet
sallallahu ala he was certain with certain questions, and the Prophet
sallallahu Sallam would respond to them based on either their
circumstance based on the general ruling on a particular issue. So
for example, somebody came to the Prophet salallahu Alaihe Salam and
he said that is it permissible for me to have show some kind of light
in terms of like kissing with my wife in the in the month of
Ramadan? While while fasting, the Prophet sallallahu sallam said no
to the person, for the other person, or another person who came
to the Prophet sallallahu it was asking the same question the
prophets of Allah some said yes, it is permissible for you. Now,
what happens is that the person who was told it was not
permissible, he'll go and he'll practice upon it, you won't
necessarily tell everybody, you know, if somebody asked him, he
would probably inform them, and he would then relate it as a hadith,
on to the next generation on to his students, the person who was
told that it was permissible, again, he would practice on it
according to what the Robinson Larissa told him. Now you have to
remember, this is a very intimate thing. It's not done in public in
Islam, you know, you don't see Muslim couples will hopefully not,
you know, just kissing around each corners, although now
unfortunately, you do see many just standing around like talking
furtively and, you know, you see that so many places, I'll say,
universities and like, you know, what's going on here, but
inshallah the husband and wife, but the point is, the point to
understand is that, you know, Muslims don't do this kind of
stuff. So, it was a very private, private affair. But however, what
will eventually happened is that, you know, one of them had the
theory and he learned both from this source that it is permissible
and the other source that is not permissible. Now, in that case, he
was very easy to reconcile, and tell, and explain the reason why
these things were were differently said to each of the different
individuals, the different Sahaba The reason was, one was an older
person, and he was a veteran in marriage, you know, like kissing
wouldn't really, you know, would, wouldn't lead him to other things.
And thus, it was, you know, his fasting would be preserved. And
thus it was permitted because
the act of kissing doesn't break the first normal kissing I'm
talking about. Whereas, on the other hand, when you had the other
person who was newly married, and for such a person starting at that
preliminary stage would obviously or could very well and could most
likely lead to the more advanced stages of intimacy, and thus it
was not permitted for him.
So now here, it was quite clear to a certain degree to understand why
the prophets of Allah Smith said one thing to one person and
another thing to another person.
Another very simple example. Mufti Muhammad should cover who, you
know, Which Imam took which opinion and so on and so forth.
Although in this case, it was clearly that for a younger person
is permissible for it's not permissible. And for a veteran in
marriage, somebody who's trading oil anyway for so many years, and
for that person is not permissible. However, there are
other issues. For example,
Whoa
ignore oh my god Allah who won? You know one of the great, great
greatest Sahaba what are the younger ones were one of the
greatest Sahaba as well, son of Amara, the Allah Han, he narrated
that the Prophet sallallahu alayhi wa sallam said that the disease,
the one who's died, he's, he's punished due to the crying of his
household on him or her. So if somebody passes away, and the
household cries over them, then that person will be punished for
based on that crime. And that was his perspective. That was his
understanding of what we had heard and
interpreted of the way the Prophet sallallahu alayhi wa sallam had
given a certain command, whereas Aisha Radi Allahu anha.
She said that this was regarding a particular Jewish woman who had
passed away and her family was waiting and crying over her and
the prophets of Allah some statement about her being punished
was not that she was being punished because of her family
crying, but the fact that what's the point of them crying over her
death, and she's being punished, there was just a correlation, it
was not a causation. Whereas in our armor, the alarm took it as a
causation as opposed to as opposed to a correlation or coincidence.
So you had a difference of interpretation during the time the
Prophet sallallahu alayhi wa sallam, one event that would take
place one of the Sahaba would think that oh, this is the reason
why the prophets of Allah some said this, and another one say No,
I know, it's because of this reason. And obviously, the where
this would differ is the level of
intellectual acumen level of HD heard level of Makaha, which is a
deeper kind of insight into the way the Sharia works and the
spirit of the Sharia. So for example, if Abu Huraira or the
Allahu Anhu relate something, and Abdullah Loomis Rudra, the Allahu
Anhu relates something, something to the same effect, but his
understanding is different from Abu Huraira. The Allahu Anhu was
most of the fuqaha most of the jurists, the experts in this field
would probably take Abdullah Massoud narration or the Allah Han
because his level of juris juristic insight his his his his
level of Fatah was a lot greater than Abu Huraira, the Allah one
who Abu Huraira the or the Allah one was what was more of a very
proficient narrator, as opposed to as great a jurist as people like
Abdullah nor Abbas or the Allah who aren't even aroma or the Allah
one, Abdullah nama Sluder, the Allah one. So obviously, when I'm
done live number screw that the alarm will say something his
understanding would probably be based both on 50 be interpreting
the the event based on his understanding of fit and
jurisprudence and the other things that he had understood from the
Prophet salallahu Salam, whereas Abu Huraira or the Allah who you
could expect him to be relating it more in a vertical sense in a more
in a more verbatim census such more literal sense, as opposed to
with a, you know, with as much insight as underlying through the
Allah one, you know, both had their positions, you know, it's
not to say that one is inferior, it the only inherent sense of
level of Makaha and because not all the not all the Sahaba are the
same in the level of insight into fic they will not all move these,
right only someone that moves these, as we would call them, you
know, who had that level to be able to legislate. So what you
have, for example, you have another situation where
it mentions that
a janazah passed by a funeral, a funeral possession passed by with
with the with them, you know, picking up the beer and the
Prophet sallallahu alayhi wasallam stood up. Now, why did he stand up
some of the perspective and opinion that he stood up out of
respect for that, out of respect for that, for that funeral,
whereas the others, it said that this was actually a Jewish
person's funeral that was going possible and the Prophet salallahu
didn't want it to go over his head, and thus he stood up. So it
was not out of reverence, but it was more out of not, you know,
wanting it to go over his head, but there was a difference of
opinion in the way people interpreted this. Now, this is
natural. I mean, there's nothing wrong with this, this is human,
this is the human condition. This is the way humans function. Right?
And only the prophets are directly revealed upon you know, only the
only the prophets get direct revelation from Allah subhanaw
taala. And why not everybody else, you know, everybody else is prone
to error. Only the prophets only the messengers are the WHO Salatu
was Salam are those that that are infallible, and that don't commit
error in this regard. And because Allah subhanaw taala is the one
who's guiding them. Allah subhanaw taala is the one who's revealing
to them, you know, in Huila, what you have, it's a revelation that
comes down from Allah subhanaw taala and is revealed by Allah,
whereas everybody else could make a misunderstanding. I mean, you
know, when we look at events, when we look at events, each one of us
may interpret it slightly differently. In fact, if you go
back and you say what the speaker in a few if two of you go
and explain what the speaker was saying, I guarantee you that your
stories will be slightly variant will be slightly different, they
won't be entirely the same. In fact, if I tell you to just just
write about just just the paragraph of, you know, what,
what you think what you know, to describe this design, right, or
what the color of this door is, each of you will, will describe it
differently. You know, that's the human condition. We're all unique
in our perspective, in our way in our nature, and in our
understanding, and even in our opinions. The point is that it
needs to conform to the spirit of the Sharia. And that's what's
important. So now, you understand that from the time of the Prophet
sallallahu, alayhi, wasallam, there was the reason for
differences of opinions to occur, because of the way the Sahaba may
have interpreted something, or because of the Prophet sallallahu
alayhi wasallam may have said something to one person, another
thing to another person, based on either their circumstance, or
based on that one was a general ruling, and the other one was a
specific ruling for that person. Now, it's up to the people who
come later on to look at these and say, What, why exactly is there a
difference of opinion here? Why did it always similar some say one
thing here, and another thing here, and this is where something
very important comes in this in this call for studying of Bihari?
You know, only and, you know, I mean, I've started book I've read
the entire book, Al Hamdulillah, you know, as most of the other men
have.
It's not easy. Within one section, you know, within one chapter,
within one chapter, you will have one Hadith that says one thing,
another Hadith that has a,
an apparent contradiction, that says something else, because the
Prophet sallallahu sallam said, both of these things, and the
Sahaba related according to what they had heard.
Now, how are you able to look into Buhari and get your answers
because you'd be more confused than anything else? That's why
there was a need and a requirement, which the other ma
completely perceived, like even a hydra last Kalani pasta learning
irony, etc, etc. And they wrote these massive commentaries of 18
to 20 volumes that will just describe describe the ahaadeeth
Why Imam Buhari brought a particular Hadith here and not
there. And why there is a difference of opinion and exactly
why the case was that this contradicts this. I mean,
obviously, they're all superficial contradictions, you call them
superficial contradictions, that can be easily reconciled, but you
need the knowledge. So you can't just look, if you're looking, for
example,
if you're looking for a ruling for a particular matter, you can't
just look in one book, you can't just look at one Hadith, the first
Hadith, you see and say, Great, that's what I'm going to act on.
Because there could be 40 Hadith on that particular issue. And it
requires the minister head to look at this, the reader to look at all
of this. And then to try to determine the common thread in all
of these to try to pick out exactly why the prophets, Allah
some said this or did this. And then to give a ruling based on
that is not an easy issue. And I'll explain later, I'll try to go
through some of the basic requirements for which tended, for
a person that can exercise this kind of independent judgment, or
this, this, this exercise of, or this endeavor of trying to extract
and infer a ruling. I'll try to go through some of these things
afterwards. But right now, let's just keep to our history. So now
you understand that during in the ahaadeeth, there is enough scope,
you know, I'm saying this in a positive sense, there's enough
scope for the differences of opinion that we see today. So it's
not an alien thing. It's not a foreign thing. It's it's inherent
within the system, but there's a benefit and there's a wisdom to
it, which I'll come to later.
Now, what happens is, after the during the time of the Sahaba,
after the Prophet sallallahu Sallam departed from this world,
that many of the Sahaba they, they they moved out of Madina Munawwara
they went to Kufa and Basra in other cities around the Muslim
world. And they began teaching, they began teaching a number of
students would flock to them to understand the matters of the deen
to listen to the Hadith from them to listen to the rulings. Now,
some were narrating a hadith. Others were also practitioners of
this hadith in the sense that they were also inferring rulings, they
were developing a legal system, because as you know, now, after
the death of the Prophet sallallahu, alayhi wasallam, Islam
began to spread, it began to spread, he went into the trans ox
area, it went up to Azerbaijan, Armenia, and towards that area, it
took over the entire Persian Empire, which is currently Iraq,
Iran, and so on so forth. It went up to some
horrendous things, I started doing some drops and lorrison but it
expanded. Now you had people from different cultures, different
ideologies, different customs, and you know, different ways of doing
things. They wanted to know whether they could retain what
they've been doing with under Islam or whether it was something
alien to Islam and and to be rejected. There were responses
that had to be given to these people, you know, who's going to
give them the responses because obviously with the Prophet
sallallahu alayhi wasallam although
He's said enough, and the Quran gives us sufficient universal
rulings that could be applied to any specific situation to give us
a ruling. But there weren't specific rulings, you know,
mentioned for every new, every new issue that would occur, you know,
that it just couldn't be that it just couldn't be the case where
the profits and losses and wouldn't be able to it didn't
happen as such that the ahaadeeth include everything in a specific
way, for example, cloning, to take a simple example of recent times,
right another example if I give you another example, you know, can
a man you know, one of these bodybuilders that like to oil
their body, right, and their chest and so on? And they want they've
got a hairy chest and they want to shave the hair of the chest to
look more feminine or for whatever reason, right? Can a man who wants
to shave bodily hair not not the not the hair that's already
mentioned that needs to be removed? But we're talking about
hair from the arms for example, hair on the chest hair on the
back? Can you remove that or not?
Look in the Quran you'll find any specific ruling about that. In
fact, the Quran contains very few specific rulings. It contains many
general Maxim's it contains many general universal principles, all
right, that are then expounded through some of the Hadith. Now,
even if you look at the Hadith, I think you'd be very hard pressed
to actually come up with a direct ruling on can a man of today shave
his chest after you know, going to the gym or whatever it is,
where you're going to get this ruling from, somebody's going to
have to sit down and look at all of the other Hadith that are
related to this, you know, all of the sources of the Sharia through
through the HMR and other other sources to look at something
similar, if something similar has been legislated upon, and then to
try to determine a ruling for this particular thing. Now, obviously
every jurist that would sit and try to perform this endeavor to
come up with a ruling for you know, the removal header from the
chest, if I want to take that example. They may come up with
different ideas, some will say no, it's not permissible, some will be
permissible. Some may say it's only permissible under this
circumstance and not under that circumstance. You know, it's a
very rich variation that you will get
if the brothers can move forward to make some room inshallah for
the brothers who are coming in to soccerloco.
Okay, another very simple example, I'll give you another very simple
example. When it comes to the time of the Imams what will what
happened is like during the time of the Sahaba on one Juma during
one, Juma prayer, a, a Sahabi came in, and the hot bow had already
begun, the Prophet sallallahu Sallam had already begun to
deliver his hot bunny sermon. And when the Sahaba came in the
prophets of Allah some said stand up and pray, make your you know,
your your, your sunnah, knuffel prayers, whatever it was, you
know, this difference of opinion with a sunnah it's a Sunni, he's
talking about whether it's adhere to the masjid or whatever it is,
stand up and pray. So he stood up, and he prayed. Now, some of the
Imams they look at this and say the reason why he stood and prayed
is because he was a poor person. And the Prophet salallahu alayhi
salam after that prayer actually encouraged people to spend on him
to contribute to donate to him, because he was a very poor person
very disabled status clothing was were not snake a lot of earning
his name was snake a lot of earning, right that was his name.
Because there are other Hadith which when you look at, they will
tell you that the profits and losses encourage people to spend.
In fact, one version one narration of this Hadith also mentioned
that, as when the Prophet lorrison told the person to pray, the
profit and loss from himself stopped his hotbar. Right, he
paused it until he finished. Now from all of this, we understand
that there was a reason why he told him to pray, because not in
any other time do we find that the prophets Allah told people to pray
while in the sermon because the whole idea of a sermon is that you
listen, why would the prophets Allah is me speaking of you
sending people to pray at the same time? It's like, telling people to
ignore him. Because in solid, you need concentration. Not everybody
can do two things at once. And you're supposed to be talking to
Allah and your intimate discourses with Allah in your salad. So
obviously it doesn't sound right but here he told this person for a
particular reason. So some Imams have said that there is no Sunnah
prayer because the hadith is clear. Either the halogen imam for
the salah Tala killer as soon as the image appears, and emerges,
then there is no solid you can do and that neither is there any any
any discourse or any, any speaking after that, right. And that that
is that would supersede all of these other situations, we would
look at these other situ and say it was for a particular purpose.
But there are some Imams and some jurists who have looked at this
and said, No, what the prophets Allah is saying here is that these
two records are so important that even when the hotbar is on, you
can stop them and quickly do those two lockouts and ask
By far the shaft is for instance, if a person comes very late for
football, and the football is about to end, and he doesn't
reckon that he will be able to make his tour cards before the
Imam finishes the football and begin the prayer, then he should
actually just stand and wait. And this was very, this was actually
very irritating to me in the beginning, because while I was an
Imam, imam in America, you had mashallah cosmopolitan, as you
know, of people in terms of different minorities, different
herbs, and so on and so forth. And there'd be a few individuals that
come late, which was irritating enough, and then they would stand
at the back and I'm like, you know, what's wrong with you? I
didn't say anything to them, you know, but then eventually when I
looked into the Shafi school, and this is it seems they hail from
the Shafi school. The idea is that if you come too late, and you
don't have enough time for the hair to the masjid, then you stay
standing until the Imam finishes because gonna finish in a few
seconds, a minute or so. And then you join the prayer standing up of
the Juma prayer, because the hookah even in the Hanafi school
is that if you come in and you join a for prayer, right, and you
have you had an intention to make the halal masjid, according to
some even if you didn't, then your diet and muscle is incorporated
because the Hindu Muslim is greeting the Masjid. You make an
effort pray you're greeting the masjid anyway, right? So it's kind
of very interesting, the way people looked, the jurists looked
at different you know, the similar situation, but in different ways.
And that's what they were told to do. So we can't say you are wrong
in what you did. And we can't say to the other Imam that you are
wrong in what you did. But what we can say is that this one is
correct, according to Allah, or in my opinion, is correct according
to Allah, because we don't really know what is correct according to
Allah, because Allah doesn't reveal this book and say yes, and
he puts a tick mark or, you know, he doesn't do that. And I'll get
into that a bit later into I'll expound on that a bit more later.
See, we only I was only given an hour that's why I'm you know, we
have asked for prayer. So I am trying to cover a lot of ground so
it may seem good, like a roller coaster ride if you're used to
those, right. So hopefully, you it's not passing over your head,
hopefully you Inshallah, you're understanding some of you guys
understanding something.
Now, what happens is, there's a need to look at the corpus of
Hadith, the Sunnah, the actions of the people of Medina, the actions
of the sahaba. And
exactly what the Sahaba also narrated to others. And then And
then obviously, the Quran is the primary source, the time or the
Allah one, he on many issues that were very prominently disagreed
upon. Abu Bakr Radi Allahu anhu, did not have the time, he didn't
have the time to deal with these issues. Because in his two years
and certain number of months, he loved that he had his entire focus
went into quitting the rebellion, you know, and all of these
apostates and others who challenged certain aspects of
Islam, and so on and so forth. So his entire two years and a half or
so went into that, or model the Allahu anhu, he inherited a very
calm kind of system. And then after that, he focused on a number
of other things, both the expansion of both the expansion of
Islam into other areas, and also at home to look at the prominent
issues that were of differences of opinion, among the sahaba. What he
did is he kind of would form a little committee, and he would, he
would determine among them, you know, what the, what exactly the
province and allies had said, if it was a matter that related to
women, for example, he would have a shot of the Allahu anha
consulted about that, because I showed the Allahu Anhu was a fatty
her, you know, she was a jurist in her own right, she was very close
to prophets and a lot of cinema also very prolific narrator of a
hadith and thus they managed to reach a consensus much each mark
may not met him. Some would argue that a lot of the issue Mark was
was was reached, the consensus was reached at his time. Now obviously
then Earth man or the Allah has time comes and eventually there's
a lot of chaos eventually during that time, but what's happening
now around the Muslim ummah, is that there are different are the
MA in Medina in Kufa, in Basra in Makkah macabre and other places
that are teaching and there are legislating and people are
following them. So for example, what you had, you know, just to
give you a few names because I think we need to mention these
names so that you know, they become familiar to us they are our
heritage, right? So what you have for example is that among the
Sahaba who are the great who are the great folk Aha, who are the
great jurist the Mufti is of of the among the Sahaba right
obviously the fall of
man I need on the Allahu Andrew you had Abdullah and I mean you
you put him in a very high position Abu Musa al ash it
another one another one is more I don't know Jebel Ali Allah one
obey you're gonna curb and then you have Zaid, I'm gonna forbid I
mean, these are some of the names that really stand out as being
jurist among the Roma among the Sahaba and then then comes then
let's look at the different cities. So let's look at Madina
Munawwara for example, in Madina Munawwara you had a number of
jurists
Now, I'm sure there were other jurists. But these are the ones
that became famous because people began to go to them and learn from
them. You know, like, for example, take London, you've got a number
of different masjid, you've got a number of different orlimar
teaching, let's just take doctors, for example, you've got a number
of different doctors, normally, you'll just go to your local
doctor, your local GP, but when it comes to a special matter where
which is beyond me needs a special training, then he'll send you to,
you know, the London Hospital or some other hospital for the
specific, you know, eye, nose and throat or, you know, for
cardiology, or for pathology or
any of the other specializations because he doesn't know it.
Likewise, you'd go to an animal learn from them, and if they
couldn't, they'd send you to somebody else. Eventually, a few
people would become more famous than others because everybody's
resorting to them, everybody's going to them. I mean, it's a
natural it's just a natural selection process. You know,
that's the natural evolution that takes place in that positive way
in that sense, right? So when you go to Medina you had a shot of
your loved one you know, she she lived for a number of years after
the Pakistan last summit departed. So I showed the Allahu Ana
Abdullah in Ermelo the Allah one sorry the non Muslim right now
these are the tabbar inside of normalcy or immunosurveillance
ignore ignore our right only ignore her same Salim Abdullah him
near Omar Abdullah Rama son, so they might even know yourself.
Qasim no Mohammed bin Ibiza Korea nerfing, Ibushi Hubzu, buddy, I'm
sure some of you must have heard these names before. Right. You had
100 Abdullah Hypno, the Quran, your Hebrew, sidle on Saudi, and
you had Robbie Abdul Rahman Arrabiata. Right. Right. So you
had these famous callers who became famous more than anybody
else. Now, obviously, even among them, there will be some that
would be even more famous. So for example, it's even related among
the Sahaba that somebody came to one of them to ask a question. And
he said, You know, I don't know the answer is go to so and so
Sahabi Abdullah bin or bus or somebody else and ask him,
whatever he tells you come and tell me as well.
It's just a natural thing. That's the way it happens. Right? Because
not everybody has the same level of knowledge. And if you're humble
enough, and you're a true scholar, you will you will consult others,
you will you're learning, Neville in learning never ends in Islam.
Now when you go to Morocco, Morocco, Rama you had thought it'd
be a robber. That's a great scholar of mcomber Karma. You had
a crema, you had Majah he didn't know Jubail and of course you had
Abner Abbas Saudi Allah Han remember ignore Abbas Abdullah
Abner Oman, these two are very young when the Prophet Allah son
passed away but they had really absorbed a lot from the Prophet
sallallahu sallam. That's where they were able to really like
spread their knowledge afterwards because they stayed for a lot for
a lot longer.
They come to Kufa Coover had a great number of people, you know,
you have for example, uncommon took no case and the higher you
had masu couldn't allege there. Right. You had obey. You had obey
the abnormal salmoni, you had a pseudo noisy than the high. You
had Should I even know how this murky or kindy rather Should I
help all the is the famous comedy that you hear about in the various
stories that are related from that time, Ibrahim new Ibrahim in New
Year's Eve and I and you have studied you have studied abroad
Jubail? You go to Barcelona, in Barcelona, you had an Asuna Malik,
or the hola Juan you had earlier about Shazza Muhammad Yunus
serine, the great interpreter of dreams as well, in those times,
the aroma masters have more than one discipline, both in terms of I
mean, when you look among the Syrian you'll you'll find his ACWA
al Hassan Buster, you will find his opinions both in Tafseer
books, you'll find it for Hadith, you will find it for spirituality,
you will find it in filk, you will find them in the various different
disciplines, you will find their names because these were the
baraka of their time allowed them to become a master and become
proficient in all of these, all of these subjects, which is extremely
difficult nowadays, even to become a master in a single discipline.
It is extremely difficult.
Obviously, people began to go to these people. Slowly, slowly, they
taught others and they taught their students so obviously
Abdullah Abu Hanifa Rahim Allah Imam Shafi ma Muhammad, and Imam
Malik, they were the students of the likes of these people that I
just mentioned. And eventually what happened is that because
these people have actually seen a walking talking Islam, the entire
culture of Islam still alive. There were more of these people
who could actually understand the true spirit of the deen. But
obviously, as with every subsequent generation, the light
of prophethood is dimming, and there is less proficiency. And
thus, you had eventually what you had is you had a lot less people
who are as proficient as these masters.
But eventually what happened is that there were four people we
after the third and fourth century, there were four people
that literally everybody agreed upon that this is these are the
four traditions that we will take from because these traditions they
proliferated, they spread far and wide. Maybe and this was Abu
Hanifa
tradition. This was Shafi Malik and Imam Muhammad, Allah humbles
traditions, right? They they spread far and wide. Why? Because
they codified a system. They collected the rulings together and
presented it in a codified way. They had enough students, it was a
natural selection by Allah subhanaw taala. It was, it was by
design by Allah subhanaw taala, bringing people closer to them,
right to these people more than others. Because if you look at it,
though, we only know four mud hubs as such, although there's a fifth
must have today, and I'm sure there's a sixth and seventh turn
as well today, right, contemporary, mega modernist, and
progressives and so on and so forth. But in terms of traditional
motherhood, we see four that have actually stood the test of time,
right, have a historicity attached to it. There were others, but they
didn't live, they live, maybe some for some didn't even leave for a
century somebody for the first generation, and then they weren't
enough students to continue it. Because it's just that I've got
all of these bright ideas, and I teach about 20 people, and they
are very enlightened.
Now these 20 people, they become very enlightened by that, but they
don't feel it's good enough to pass on to anybody else. And they
go and they start doing something else. Whatever I've taught is
going to disappear. Do you know what I'm saying? Whatever I've
taught is going to disappear.
So now, I was told that they were done wasn't going to be placed on
its way carry on. But anyway,
it's like, let's just say somebody writes something great and puts a
book out. But that book sells for the 1000 print run, and then after
that, it's never printed again. Right? It's remained and it's
gone. That's it, that heritage is finished. But at the end of the
day, it's the acceptance by Allah subhanahu wa taala the acceptance
that comes from Allah the kuliah that comes from Allah subhanho wa
Taala for these muda him right that it was only these four that
continued and that that stood the test of time and were actually
developed further and have come as they are because if you look, you
had a school of Sophia and
Sophia authority, Sophia an oversight authority. Right, should
he keep no Abdullah and the high Nephi had a school he was teaching
people, right? You had you had a Bucha Lima and that would allow
Haiti in fact, his school actually lasted a while longer until that
eventually died out as well. That was a literally school where they
would have looked at everything very in a very political, very
verbatim way. Right? Like, for example, one opinion that's
mentioned from them is the Hadith of the Prophet sallallahu Sallam
says that taboo do do not do not urinate in still water.
Do not urinate in still water. Now, obviously, still water. The
reason you don't urinate in it is because it pollutes it, and others
can't use it, then because it's still water and the impurity won't
flow away. So you doesn't have a sense of self purification. All
right.
What the, what some of the volume has said is that because the
promise of Lawson said you can't urinate in there, it's prohibited,
but you can defecate in there because he didn't say you can't
defecate. So you can see the literalism that went into their
perspective, and obviously, that couldn't remain because it was too
black and white. It didn't have any color to it, right? And the
problem is that there is a NEO VI, it is Vi Hinduism today, which is
that people are trying to return to volunteerism, to a literal kind
of outlook, right, and trying to just basically dis disqualify all
of the heritage that we have from from before. So anyway, you had
the old law, you had a boy, Abdul Rahman Hypno, Muhammad, Allah was
very, very famous Ozar. He was very famous, and his discussions
with, you know, with some of the students who Hanifa as well, then
there was
Muhammad, Abdul Rahman, if not be Leila. Now, there were others as
well. But these are some of the prophets, the prominent ones who
had schools, but they weren't very enduring. They didn't last for too
long. The students didn't, they didn't maybe didn't have enough
students or enough proficient students, or enough famous
students. Now, why did the other Muslims become so proliferated?
Like if you look at it today, probably half of the month
following World is Hanafy. Right? Because if you if you look at just
China alone, the 14 million or according to some research 100
million Muslims, they're all Hanafy. Right? You look at you
know, massive India, Pakistan for the majority of except the
southern areas, Shafi, right, Sri Lanka, Shafi as well, right?
Syria, you like look at the whole Bosnia, you look at number of the
USSR, the previous pre USSR states, and so on and so forth,
right, Iran and other places. The second, the second most prolific
is the Maliki is not the Shah phase, right? It says it's
actually the Maliki the whole of North Africa is supposed to be
Maliki, except that unfortunately, there are people that have
basically moved on to some other ideologies recently in places like
Algeria and others, right then
Then you've got the chef eateries and then you've got the
hamburgers. Hamburgers are very small group today, right? The
hamburgers are very small group today, the focus is on Ahmed
Mohammed. And his proficiency was more in Hadith, according to many
of the scholars, and that's what he wrote more on terms of fact,
that's why they say that his mouth has such wasn't as strong in terms
of his endurance, a great mother. I mean, Imam Muhammad, you can't,
you know, be you just can't put anybody, you know, equal with him
in terms of his proficiency and his his other than everything. I
mean, he's an imam. I mean, you know, if you can have a few Imams
among our history, he's one of the Imams not just in filth, but in
Hadith, and, and everything else.
But when we're looking at purely purely from a geopolitical point
of view, then that's, that's what we get.
Eventually, it just became normal. And the practice that everybody
who learned will learn to under one of the schools, right, until
about 200 years ago, about 150 years ago, when this call that
when it slowly, slowly began that we don't need the former clubs. I
don't entertain conspiracy theories. I'm not saying it's a
British thing as some people like to say, right, Wallah who are
alarmed what the reason was for that, but the fact is there that
it's only about 150 to 200 years old, because I'll tell you
something, let's let's take a survey, right? This is something I
want you to do. Just give me the names of five scholars quickly,
right. Volunteer some names of prominent scholars who most of us
will know about, we've heard their name right. That are beyond 200
years. Throw me some names.
Sorry.
Imitate me okay. hamdulillah that's one another one.
Imam see ut right so I'll write them down even know Tamia. sooty
who else because the UK carry on.
Members is recent Rahim Allah Sorry. See, that's the problem.
Some people just they don't even know beyond 200 years, you know,
no offense to whoever said it. But I'm saying over 200 years
even though rushed
in the restaurant, even 101 One more for Baraka
even know who
you might know where you can't miss him, right?
So we got a lot of Sheffield's here. Anyway, let's look at these
right If not me, the first one Rahim Allah shaker Islam. He was a
humbling right. He never said don't become a humbly he was a
humble in fact, my professor current Professor documents
through the he speaks about the influence of, of liberal Tamia and
the humbly school his entire thesis was on that subject of
whether you know, what effected what his whole discussion is about
that? Yes, there is no doubt that many of the scholars that you've
mentioned had opinions that went against their mother, because they
had the level of he had, they had the level of this proficiency in
qualification to infer their own rulings. And they did go against
in some issues from their madhhab. But they were still you could call
them either affiliated which the hits, right or Machina is within
the Muslim, but they will primarily humbly In fact, if you
look at Mao Tamia, his father and grandfather were all great
scholars of the humbly school.
Right, and the written text on that subject. So even though Tamia
was a humbly there's no doubt about that, yes, he had divergent
opinions and he had the follow that and he has the he has the
absolute right for that, just like to how he has for the Hanafi
school as well. But we but as a Hanafy icon, follow the hobbies
opinion, because he doesn't represent the school in his
isolated opinion in his personal opinion, I have to follow the
school. Right.
And number one, so UT, so, UT is no doubt is a Shafi scholar,
right? Well within the Shafi school, has early primarily Shafi,
although he did have opinions if you look at his title header, if
you look at his a here, if you look at some of the other books of
fit he he's kind of ambiguous in some of his in terms of the
ruling, for example, I mean, he's he's with the honeybees when it
comes to raising the hands up to the up to the ears, right. But in
other in some of his books, he mentions up to the, you know, up
to the shoulders, right, but he was a Shafi there's no doubt
because he wrote in the soul of the Shafi school. So he was the
legacy of the Shafi school as well as SULI. It nourish was a Maliki
for the for the most part, though, you know, he was a philosopher
when it came to he was a very Aristotelian ideologies, refine of
the Aristotelian ideology, but he was he was definitely a Maliki.
Okay, and then if the Hydra last Kalani, you can't get a bigger
Shafi than him. Right Hamdulillah. And now we again another massive
Shafi scholar, right of colossal terms, absolutely. Right, all of
these so you, you know, you'd be hard pressed to find a single
scholar from before 200 years ago, that didn't affiliate themselves
to the mother unless they were Allah hitting unless there was a
hidden
Yeah.
You might Shoka is recent is from Yemen. Imam Shaka is recent.
You want to show Kenny
started off with something maybe from the zayley background, right,
which is ad Hanafy as ad Hanafy, maybe I'm not really sure. And
then after that, I think he was a machine to hit on his own in his
own right or something I'm not sure. Right. But he's recent. So
you can't promote you and you can't, there was something
accepted about In fact, you had one of the hamburger scholars, I
think it's either even nakodar, knowledgeable, humbly one of the
two, they wrote a run to Allah Mala Miata, big, ol, Muda, hibel,
orbera,
a repudiation of those who don't follow one of the former clubs.
Right, I'm going to have to stop here. Because it is solid time.
There's a lot more to be said. But hopefully, you've got an
understanding of how these things developed. And finally, for a
mature head, it's not it's not in I just want to say this one last
time, because I find that it's so important. You know, if today, if
somebody has the entire corpus of a hadith, which are maybe not even
available to all the Imams, for example, right? He's got all the
Hadith, he's got the best database, he's got a very, very
good computer system and all the rest of it. Right. And he's got
the ability to, you know, to correlate and to, you know, to
show the correspondence and everything, do you think that he
can, he can provide a good mother, if he was given all the resources
and everything. The reason he won't be able to is because
there's no living tradition today that will show you how these rules
were manifested. And we'll practice what the four Imams had
is they still had communities around the world, wherever they
were, they still had Sahaba, tambourine and others who still
showed what it was like to be in the time of the Prophet sallallahu
alayhi wa sallam. Today, you can't point out one single area where
it's exactly like that way you can be reading your Hadith and look
there and think, oh, and how I understand what that is. I'm
telling you when we're studying, even Luva when we're studying
lexicography, we're studying
even fifth and Hadith. You don't understand what you're reading
until you actually go somewhere in the world we actually see oh, now
I understand what that was talking about.
It is not a it is not a simple endeavor. I'm telling you, that's
why Mother for which the head Mortlock and independent mache to
come about the likes of that, though someone might be
intelligent enough. There's just not maybe enough other things that
is not obviously the trophy from Allah subhanaw taala that's a
whole different thing. It's not enough for us to get that Allah
subhanaw taala give us the Tofik working with Darwin on handling
Smilla rahmanir al Rahim.
Hamdulillah he was salat wa salam ala Sayyidina Muhammad wa ala
alihi wa sahbihi. Germaine The reason the reason we I just wanted
to continue this for a few more moments. If the if we can get the
sisters to also settle down inshallah just for the next 1015
minutes.
Just talk about
I think that it was actually very important for us to come back. And
for me to actually round this off, finish it up, because what we
covered so far was purely from a very historical level. And I think
we need to really tie in and understand the whole concept of
unity of the Ummah with it. And I think that's extremely important.
There are also some very frequently asked questions with
regards to this issue, common misconceptions, common confusions
and misunderstandings, which I'm sure will come up in the question
nonces. And I want to preempt them by trying to cover some of them
right now, right? These are the these are certain questions that
bother many of us, and will basically
taint our perspective as such, and our understanding of what has been
said so far. So I think they need to be clarified. I just want to
mention one or two things. Why did for example, the Hanafi school
proliferate so greatly, you know, 50% of the OMA maybe, right? I
mean that these are not this is not any kind of person statistics
that I've conducted. But this is
according to what some of the Roma have mentioned, just the basic
survey of the Muslim lands. One of the reasons just could be that
people like Imam Abu Yusuf, right was made that God will put dots,
you know, that the supreme judge, the judge, Judge of all judges
under Harun Rashid, one of the greatest leaves of the embassy
caliphates. Right. And obviously, that must have had some influence
because you're already skateable Harar Jana, some other books for
Haruna. regime. Then you had, for example, the earth monies. That
was money Turks that it was probably one of the longest ruling
dynasties ever to be ever to have lived and ever to have come and
gone, but six or 700 years, and they were primarily Hanafy, as
well, not that they have enforced it, you know, I mean, it wasn't
like that's the only thing that could function under their rule.
But obviously when you've got something when you've got the
supreme authority doing something in a particular way, people not
normally follow suit. That's why the constitutions of Egypt today
was based on the Hanafi school obviously has been modernized and
You know, there's a number of other issues that have crept in
there, you know, from the new Azhar as such.
So there are a number of reasons, obviously, there are a number of
reasons we want to go into it, you know, from from a geopolitical
perspective. But anyway, that's not what we want to do today, what
I'm looking at is that that's the fact of the matter. And that's
what happened Allah subhanaw taala wanted in a particular way, some
provide this as a wisdom, that one of the reasons why Allah subhanaw
taala had formed hubs as such proliferate is so that everything
that Abrahms Allah some ever did, right? Because there were some
things that he did earlier on, and then they stopped doing it. Right.
For example, there's a hadith which talks about raising their
hands in the prayer at every single movement before such the
after the search that between the two sides, and you can find these
a hadith in Shadowman laughter of the heart, the Howey, right. And
then you have some a hadith which speak about just doing it at the
beginning, and before and after ruku. And then you have some
Hadith like Abdullah, Mr. de Leon relates that he only did it in the
beginning and never did it again. So now what happened, some have
shown a chronology of events of saying that initially it was
before it was a part of every single movement. And then it was
reduced when finally there was more sukoon in the prayer, because
initially, you could even speak in prayer. If you came in, you could
ask us the guy, what what what record is the Imam on? Right, you
could move in the prayer before, but all of these things became a
lot more Ted as the people became more used to it, right? And these
things became abrogated monsoon. Now for the chef is they took that
they took it at the middle where they said, Okay, before recording
after record, we're going to do that, likewise, the humbleness
whereas the Hanafi said, No Hanafi, Maliki said no way. We're
going to take the hadith of Abdullah Masood, where we're going
to take the first one. But anyway, just a few of the other issues.
I'd like to just preempt, as I mentioned, you know, the whole
call today that you don't need to follow a mother. Right? There are
there are two groups primarily. I mean, there's the the variation
between but there are two types of calls towards no mother. Right?
One say that let's disown everything in between, go back to
the Quran and Sunnah and take it literally. Right? That's one
approach. The second approach is, the better with the methods. They
said we can benefit from all of them, but we need to reinterpret
the entire Sharia according to contemporary times. So we need a
reinterpretation. We need a modernization of faith. Right?
Now, you can see the problem with both of these because one is
completely rejecting, you know, this many centuries of
scholarship. And the other ones again, are rejecting it indirectly
by saying we need to reinterpret thinking that it's not applicable.
No doubt there are certain issues that that that can be further
developed. There's no doubt about that. But if you go back to the
first approach, many people who call to that first approach that
disregard everything don't go with the Hanafi Shafi Mulligan humbly
What's this all about? And look at the Quran sunnah yourself. Now
let's just say that I say okay, fine, away with all of the other
herbs, let me go directly into the Quran and Sunnah. And I'm looking
for a particular issue. And I look at Buhari and Muslim, and so on
and so forth. And I come up with my own opinion based on what I
read. But it goes against what for example, for either the Sheikh
Abdullah as he's been busted, or what shaycarl Bernie said, or for
example, what shaycarl or thymine said, or anybody else, for
instance, Rahim Rahim Allah.
Right, if I come up with my own HD head and my own Quran and Sunnah,
understanding, and I come up with an with an opinion, they're still
going to reject what I'm saying. Basically, the call is towards the
fifth mother, it's not, it's not the fact that reject the four and
do it yourself, because nobody can do it themselves, except them,
which we'll talk about a month later. It's a call towards the
fifth hub. It's a call towards the fifth month hub, and it's a
contemporary month. But the question is, why should I give
away my Rolls Royce for?
I don't want to say a Mini Cooper because they're quite nice. Right?
But you know, you know what I'm saying something that was a lot
closer to the time of the Sahaba tried and tested 1400 years of
experience. And I want to leave that to follow something that's in
its first generation.
That's in his first generation, that you have to understand that,
you know, that's what, that's the crux of the matter here. The idea
is not that everybody individualize their fate by doing
their own shot. Nobody agrees with that, because you'd have as we do
have in certain places, we have about 50 different perspectives.
Number two, they say that Mother had this is a part of the heresy
of the Ummah, right? This is not the Forgotten Nigeria, as the
Hadith of the Prophet sallallahu, sunnah Buddhahood and others. They
mentioned about the spirit that they will only be one sec, that
will be the same sector and all of the other 73 Will will go to *.
That is obviously talking about al Qaeda. That is not that is not the
life in the ferrule it's not the afterlife in the branches of faith
like the jurisprudence that is clearly anarchy that when you're
talking about the Hanafi I'm sorry, the the
assumable Gemma are you talking about the martyr Zilla? The
various
group under the martyrs Allah I mean people like shadow Stanny and
Abdullah Al Baghdadi and many of these others, they've already in
their time according to their understand they've already
enumerated the 73 sects but obviously that's an ongoing thing.
You know, nobody can decide exactly who these sects are
because what level the prophets Allah has talked about this at
what intensity of the sect and so on, but basically as clearly the
different sets of the sheer the different sets of the coverage,
the martyr Zilla, the the merger, the Korea, the Jubilee Year, and
so on and so forth. It's talking about a difference of opinion on
on a political Aqeedah theological level. Right. It's not talking
about the Furu because the four Imams did not differ in terms of
in terms of the fundamental aspects of anarchy that they all
agreed upon. They will never condemn each other for that
reason.
Okay, number that's another one. The other thing is that there's
there is a debate between the mother when you see a Shafi like
just bashing a Maliki and putting him down. In fact, the great aroma
of the of each of the school never allowed that to happen. Yes, as an
academic discourse, they allowed it for example, in front of one of
the great scholars of India Roshi.
I think it was, I forget, it was what maybe it was one of the sheet
I'm gonna go to somebody else. He must have really explained the
matter and really broken down the the leaders of the Shafi school,
right on a particular issue. One of his, one of his students got
out, you know, in this great sense of emotion after hearing his his
teachers break down academic breakdown of the point of point of
view in the Shafi school and he said, you know, if Imam Shafi was
here today, he would have even listened to you. You get a few
people like that, you know, who say that Imam, when, when mercy
reciting salatu salam will come, he will be Hanafi.
You got a few people like that, who claim that who like absolutely
convinced that that's going to be the facts. Right. But that's not
the way to do this. You know, that's not the way to do this.
What did the sheiks say, you know, despite the fact that you know, he
was breaking down the opinion of the Shafi school when he heard his
students and he said that, you know, like, you really put the guy
down he said, Don't you understand that if Imam Shafi was even hear
you think I would have even spoken? You know, do you think I
would have even spoken? Right, so that's the other they had for each
of the HD hard because the whole other was RAII Saheeh? Yeah,
terminal hotter. What are you gotta tell me to swab? Because
it's a matter of, we don't know what the clear cut truth is,
according to Allah because you can't go and ask Allah. What we're
told though, according to the Hadith Bukhari Muslim other
narrators, when a Musa head does is he had, what does he she had me
HDR is a qualified person who is able to who has access to the
sources, who has all of the prerequisite knowledge and
information and all of the room and the sciences. And then he
looks at the Quran and Sunnah to derive a ruling that is not
already legislated upon. That's what Mr. Hate is supposed to do,
you know, to exercise this endeavor. So what the Hadith says
is that when a mujtahid does that, and he is able to reach the truth,
that is a truth according to Allah, he won't know but he will
think it's the truth obviously, because you don't know what
exactly Allah is, has according what is the truth according to
Allah, right. But we have to assume we know, right? When he
reaches that truth, and if it if it correspondent corresponds with
the truth, according to Allah, He will get to rewards. And if it
doesn't, then because he did what he was told to do, in the Sharia,
he will get one reward, even if he's absolutely wrong. For
example, let's just say there's a very difficult divorce issue where
the husband said certain things and whatever the wife is saying,
No one moved, he says it's a divorce. Another one said, it's
not a divorce. Obviously, it can only be one thing you can't have a
has a couple that are married and not married. There's no * in
between the two, you know, there's no intermediate. You know, there's
no intermediate position in between the two, there has to be
one of them is right, but each Mufti is insisting, right based on
his HD had they both valid HD heads, but which one is more
correct?
Only one is more correct. According to Allah according to
according to those rules. Only one is correct, according to Allah,
according to Allah. Right? We won't know that. Well, we have to
assume that whatever we're following is more correct. So as a
Shafi, I have to think that whatever I'm following is more
correct, but it has the possibility of being wrong. And
what you're following is a Hanafi. Or Maliki is wrong, but has the
possibility of being correct. And is automatic and Russia, Kashmiri
and others are himolla. They, they've even discussed whether
Allah subhanho wa Taala will reveal on the Day of Judgment, who
was more correct on any given issue? And he said, I don't think
so. Because every mujtahid did what they were supposed to do,
which was to make the HDR and people follow them. If if you
know, you don't have if you were born in a Hanafi school, you know,
in a Hanafi house on you don't have to stick to the Hanafi
school. You can become a Shafi. If you're born in a Shafi background,
you don't have to stick to that you can become a Hanafi but you
don't change every week. You change once you change according
to what's accessible to you. Right
The background on this is what is accessible Have you got books have
you got other ma that you can access? I remember on some I went
to a I went to a programmer retreat. And one brother I know is
absolutely is from Hyderabad or from Pakistan. Right, you know,
typical Hanafy brother, and he's doing rough earlier then. And he's
traditional. I mean, he's, he's, you know, he, I knew that he
follows a Mother Brain, but he's like he's doing rough on you. Then
I'm like, What are you doing?
He said, I'm a Maliki now. Right? He's from Philadelphia, and said,
like, but why are you raising your hands for he says, Well, you know,
for him, poor guy. He wants to become a Maliki because he's
studying under
Chef Blankenship. Right, Dr. Hardy back Blankenship, I think or
whatever, but he hasn't studied the salaat enough to understand
that the Malik is also don't raise their hands. He thinks just doing
what my dad doesn't do is Maliki. You know what I'm saying? Just
just something different. I want to be different. Allahu Alem.
Right, obviously looked really stupid in it. But what I'm trying
to say is that that's not the point. The point is that you go
and you take a mother that you have access to, because it's all
about following the deen from the Quran sunnah. Find Robinson
melodious alum, through someone who's already done the work for
you, because we just can't do it ourselves. Because we don't have
the requisites of all the qualifications of HTML and so on.
Okay, so that's the base to be another one. And yes, there may be
a few instances in our history where people have fought, right, a
few zealots got up and they began to fight with each other. But for
the most part, and even today, if I see a monkey brother, I'm more
than happy to see him, you know, and I learned from him like what
and I just love it because I think what would you guys say about this
what you guys say about this, it really improves your understanding
of the legal system of Islam.
Okay, another one is.
One thing you have to remember is that the Hanafi madhhab, as
opposed to the Shafi Madigan humbly method was not a single man
endeavor. And not neither was it just three more of these either.
It was an entire group of 40 experts in the various different
fields, you know, including, you know, people from all the way from
spirituality to liver to lexicography, to Hadith, and
everybody is Mr. Mohammed, che Bernie has a good evening, Ibiza,
and you know, to the likes of filelocator Er than Abdullah him
normobaric. So it was a group effort. In fact, it says that for
three months, sometimes it would debate on an issue, and they
couldn't reach a conclusion. And finally, after three months, it
would be written called Abu Hanifa. This and called Abu use of
an A Muhammad this and that's how it go down. And that's how we've
inherited it. Now, the flexibility that gives the Mufti as of today
that they can actually pick and choose within their own mother,
according to certain parameters, obviously, but it gives a great
flexibility.
Another thing was in Abu Hanifa was a tabby right? I don't want to
talk about the in I don't want to talk about why I'm 100 Free or
whatever. But these are just certain points. Okay. I'm not
saying it's saying that 100 views are better than the share fees or
whatever. Right? Although I do believe that as a Hanafy, I have
to think that whatever we're doing is the best opinion, okay, is the
most valid opinion. Another thing that comes up that's been going
around is that the Imam said and it's quoted from them that you
know, if you see a hadith that so he then reject my call, reject my
opinion, and take what's the heat, then how do you deal with that
issue? Well, the thing is that you have to remember, these imams are
not idiots. They weren't talking to the talking to Tom, Dick and
Harry, they were talking to Mohammed, the theme, they were
talking to their students, how many minutes?
Okay, they were talking to their students who had the thing that
obviously if there's some other Hadith that you come across, you
can reject what I'm saying, because our understanding was
based on this. He wasn't talking to just anybody off the street who
finds a hadith someone says, oh, Imam Abu Hanifa didn't see this.
How do you know he didn't see that? Do you know? So it's very
difficult for you to determine that he didn't see something, you
can maybe establish what he did see, but you can't establish what
he did not see him say that because he didn't see that, you
know, because that process of elimination is just impossible to
do. Right? We're not privy to his life at that time.
Or for any other imam for that matter. So you have to remember
this statement is to the mahadi theme. And Number Number three,
when he talks about weak Hadith you have to remember that a hadith
that's weak today was not necessarily weak when the Imams
had it. Because you know, if you look at it, Imam Abu Hanifa passed
away in eighth in 150 Hijiri, a man who passed away in 179 Imam
Shafi in 204 and Imam Muhammad in 241. Imam Buhari passed away after
that in 240 to 56 He was only born in 194. So when Imam Bukhari got
the Hadith, they may have been now a narrator, who came in after Mr.
Boo honey this time, who was a weak narrator and Hadees happened
to only be narrated from him now, Mr. Buhari couldn't take that
hadith anymore. Whereas earlier on before that time, he was saying
because all of the narrators was so he, I mean, I should spend more
time in explaining this but we don't have the time but I hope you
understand what I'm saying that the first three generations or
four generations everybody was completely upright, reliable, but
then a fifth narrator and the time comes up to me the or without
whatever that person is, is weak, although the four at the top Imam
Abu Hanifa
has taken it from the fourth one or the third one. Right? So for
him, it's Sahiba later that he needs becomes weak maybe. Right?
That's a possibility as well. So you know, we mustn't take this in
black and white, you must understand that this is a very
intricate system. Okay? And
you know, I don't want to go into much more detail here but you have
to remember him I haven't even know humble he says himself and
suity relates this from him in the deliberate Ravi. Right? And his
practice shows this as well. He says that when it comes to Aikido,
or when it comes to fic then we are we really like go down on the
Hadith and scrutinize it when it comes to further and we take a
step back, if you look at the mumble hurry, it's only in his
Sahid right his Ajam Asahi that his his his taken up this criteria
to only include what so he according to him, if you look at
his use of Kira helful Imam, just Fatiha. And
what do you call it? His adorable bullfrog? It's full of the ephah
Hadith full of them. See if it's okay for him. Why is it okay for
us? What's the point of somebody coming and taking a moment
Timothy's book and making as soon as he's on an intermediate, and
taking up what he thinks is we can making this is what I think is the
sign of autonomy, the Asahi of revenue manager, right? What's the
point of that? If it was good for those Imams? Why not for us?
Right. So these are just some of the things but one thing I must
read, I must tell you, and I must encourage is that this is not a
point of argument. It's an academic difference. And this is
something that they have agreed to disagree on, and enriches the
faith to a certain degree, right? As long as you're, as long as your
issues are not in our kingdom. That's a problem. Right? When it
comes to fic. Let them do that. Let them do this. Right. You've
got a lot of ignorance all around the world. If you've got somebody
in a typical Masjid in India or Pakistan, he says Amina loud, I'm
telling you, they will turn around, say Wahhabi Gone, Gone
kill him or something like that. Right? Because they've never just
seen it before. But in England, and in London, especially where we
stay, we've got a number of issues. That's why whenever I
spoke in America about any fix, I would say some say this, some say
this, but this is the one I follow. I even stopped saying this
is humble your Shafi because that just confused some people because
so people are so far away, they've come from under a system, but they
don't really know what system it is. And you don't want them to
feel that they've been doing wrong all their life, if they've been
following a good system. That's why what I would normally say is
that this is one opinion, other orlimar have said this, I prefer
this one for this reason. So they at least they feel that, you know,
we're following qualified scholarship. But, you know, I
could move over the phone because this seems better. Because he's
convincing us of you know, the reason is, right. So don't ever
argue with others about it's a futile argument, we've got a lot
of major things to, to think about and to deal with, from outside our
faith tradition. That's why you might be thinking well, why the
point of this, the point of this is that we got a problem, right,
we have a problem. And hopefully from more knowledge of really what
happened in history, and the reason why these things happened,
right, will give us a you know, will give us more tolerance will
give us a higher standing in terms of an academic nature so that we
can start looking at things more professionally as opposed to more
culturally right or in a more biased way. Allah subhanho wa
Taala give us the Tofik Allah Subhana Allah let's not go around
taking people out of that and the cinoa Jamar, whether it comes from
a Hanafi Shafi or somebody else it doesn't matter. Let us just focus
on the two things that we have and let us try to at least come
together on a brother level inshallah Allah subhanho wa Taala
give us the week, just lock a lock and unlock for your patients. But
I thought that if we left the historical aspect only, you know,
it would have not really finished it off property for us. Thanks a
lot just Aguilar here for your patients and your sobre la reward
you for that. Well, Bashir is sobbing in just a second Lucky.
Lucky with that run and