Abdur Rahman ibn Yusuf Mangera – The Fifth Madhhab
AI: Summary ©
The conversation covers issues with privacy laws and the history of the Prophet sallama, including the use of "has been" in narratives and chaos, the mother and her child’s views on certain topics, and the potential for abuse in media coverage. The Madal modification of Mahdi's teachings is discussed, including the use of "has" in Mahdi’s teachings and the confusion surrounding "has." The discussion also touches on the use of "has" in Mahdi’s teachings and the confusion surrounding "has."
AI: Summary ©
Smilla
hamdulillah Rahman Alameen wa Salatu was Salam, ala Murthy,
attending our enemy in Florida. He was so happy your Baraka was
seldom at the Sleeman to be on.
A Marbury
this is a topic which
generally
comes about with a lot of confusion. That's why we're
speaking about this topic. So I think what's only fair in this
case is that I don't take too much time.
Because there's no point me speaking about what I think on the
matter. for hours on end,
what I'll do is I'll give a quick overview,
primarily dealing with the major contentions, criticisms, confusion
surrounding this issue. I'll try to clarify those and then I'll
turn it over to to anybody who wants to ask a question. And
please feel free to ask any question related to the topic,
just so that we can gain more clarity, the whole point is that
we are enlightened and illuminated with regards this so that we can
improve our worship. This issue relates very strongly to our
worship, that's why it's so important. If you go into a
masjid, you'll see somebody praying differently to the way
that we're used to.
What shaytan will do is he will create a polemic within that
situation. So you're going into a masjid, you see that
maybe they're not joining their toes together, the heels together,
maybe they're placing their hands below the
navel or on their chest, or they're not raising their hands
before going into record after record, you don't see them saying
Amin aloud or you do see them I mean aloud. Becoming fixated on
this issue is going to spoil your prayer. Because you've started
your prayer. And the person next to you doesn't want to link his
feet to yours, you're trying to link your feet and the person gets
irritated by them brings his feet inside. So you extend your feet
even more, or it's the other way around. So it just causes a lot of
confusion. And then after you just can't wait until after Salah to
tell the brother Brother, they're shaken between your feet because
you didn't join your feet together. It just causes a lot of
problem in salads, how long are you salads are going to be like
this. This is not how the people have the password. This is not the
way they dealt with things. We've got fire raging in the Muslim
communities around the world. We've got literally the Muslim
community, Muslim countries are on fire. And this is what we're
becoming so fixated upon, that we are considering each other to be
off the path necessary to debate with just not appreciating and
understanding the rich diversity of Fatima the hem that we have.
So that's what I just want to address address quick quickly
because I remember once I was sitting outside the masjid, I had
a sore throat that day. And
these individuals they came and so to speak to you about the data in
the area said fine. It's a common goal we can talk about. We all I'm
the mom of the I was the Imam of the masjid then they came from
another masjid and they said we want to speak to you about the
data in the area among the youth and so on hamdulillah that's
something we can all come together on. But
there were more sinister intentions behind it. That point
of the Dow was for a few minutes. And then after that it became on
to such issues like this, Aki, the issues and so on. And I said it's
not something I want to debate about. It's not something I want
to discuss at all. I wasn't in the mood of a discussion at the time,
I thought I had a bad throat, waiting for the solid. But they'd
come for a debate. They'd come for a debate. So they just kept on and
on and on is the students who are studying, some of them were
sitting at Medina University at the time.
Later on, it became Maghrib time somebody other people join them
and I was trying to calm them down as well. And they said, Look, this
is just useless. It's not this is totally wrong. And then I let the
market prayer. And I made a mistake in my garage. I made a
mistake in one of the small stores. I can't even remember
which one it was I made a mistake in a sauna that I would constantly
be reading after a Salah. They approached that same individual
one of them in one of that party. And I said look, this is exactly
why the amount of the past have condemned these disc discussions
and these hairsplitting debates on Kalam because they will lead to
this kind of polemic, it would lead to this kind of confusion and
problem and it would spoil your image and it would spoil your
faith it would spoil your worship is exactly what it is. And this is
why I've been telling you I don't want this discussion is the wrong
time for this kind of discussion.
But it seemed like they wanted to make a point. So later, I hear
from other people that this one brother went back to Medina
University where he was a student who's just hiked up from there.
This is what it is they hiked up from that, that or if they live
for another 10 years in London, they will come down because they
know that you can't do that kind of debate doesn't work in real
life. He only works when you're a student, or when you first come
out, we'll get up all hyped up about the situation thinking
you're the only one who's right. But later I got to find out from
other people that this person went around bragging in Medina
University saying, I debated Mufti Abdul Rahman in the use of or
whatever. And I beat him in his in the debates hamdulillah if that's
what he wants to think that's completely fine with me, it
doesn't make a difference to me. If somebody wants bragging rights
and Hamdulillah you didn't even have to debate with me to say
that. You can just go around and make it up. It's the same thing.
It's the same thing. That's why, you know, you can't show off in
fasting. Because there's no point staying hungry for the sake of
showing off. You'd rather just eat secretly and tell people on
fasting. What's the people? What's the point of staying hungry to
tell people you're fasting? You're gonna stay hungry anyway, that's
why the Prophet sallallahu sallam said, There's many people who fast
but don't get anything out there first, except hunger. Many people
who pray tonight, but don't get anything out of it, except having
stayed awake, because there's no reward in what they've what
they've done. The sincerity wasn't there. And the whole point was
something different. So this is what the problem is, this is where
it comes. It comes down to first and foremost, just to give a very
quick overview in a terminal sudo allah sallallahu alayhi wa salam
it was very straightforward. You had a question, you asked a sudo
last on the Lauricella. You waited for the answer, you waited for the
guidance.
So there was only one authority the authority was the Quran, as
explained to Rasulullah sallallahu alayhi wa sallam either
specifically explicitly revealed in the Quran, where if it wasn't
something specifically revealed in the Quran, then the prophets Allah
Larson was explained it, that would be a hadith, there'd be no
doubt about it whatsoever. After Rasulullah sallallahu Sallam
departed this world, many of the Sahaba they began to speak
together, an issue would arise, once a hobby would suddenly
recall, oh, the Prophet sallallahu Sallam told me that this should be
done this way. Another survey said, but I remember him telling
me no, it should be done this way. Now the Sahaba are recalling and
re being reminded of what the Prophet sallallahu Sallam told
them. So certain differences arose. Now there is no central
authority, like Rasulullah sallallahu Sallam to go and
clarify. If these issues had come up at some issues had come up in
the time Rasulullah sallallahu Sallam just sort of as a loss, I'm
going to clarify, I mean, this in this situation. And I mean this in
this situation, for example, simple example, the privacy laws
and told somebody who, who mentioned later that it is he told
me it was permissible for me to kiss my wife while fasting.
What do you mean by kissing here, just to clarify is just nothing to
do with exchange of saliva. It's just a straightforward kiss.
Right? Even if it's kind of a romantic kiss, that's fine.
Another Savi said that it was prohibited to kiss by the Prophet
sallallahu sallam. Now, how do you reconcile that a Sula Salaam is
telling one buddy one one person it is permissible, another person
is telling is not permissible. So how would you reconcile that? It
was very simple to reconcile this one. The one he said is prohibited
was a young man newly married for him this would this would lead to
many other problems and maybe even to breaking as fast if he got too
intimate. Whereas the other one was a veteran in marriage older,
he'd been married for a very long time, a kiss would do no harm.
That's why the Prophet sallallahu sallam, he had no issues with
that. So you're able to reconcile the difference of opinion here.
There's a there's another Hadith for example, in which one Sahabi
mentioned, for example,
a specific command is taken to be general, if Naramata the Allahu
Anhu he would relate Abdullah Omar Radi Allahu Anhu would relate that
the Prophet sallallahu alayhi wa sallam said that the deceased
person the dead person is punished, is punished due to the
crime of his household. So if the household cries, then the the
person is punished, the dead person is punished because of the
crime of the household. That's the way he would relate it. Whereas
Aisha Radi Allahu anha, she understood it differently.
Obviously, what happened was an incident took place where a
household of a particular dead person were crying. And the
professor Lawson said that he's being punished and they're crying.
I believed that I'm going to the Allahu Anhu understood it to be
that he is punished because of their crime. Whereas I shouted
Allahu anha. She understood it, that this was a particular Jewish
person woman who had passed away. She was being punished for her
sins or for her problems.
And the household is crying as a statement of fact, not the cause.
They're crying, but she's being punished. Whereas the first
understand the other understanding was they being she's being
punished because of the crime. Now, this was a difference in
understanding the issue. Do you understand so you have these
differences that came about during the time of Abu Bakr, Siddiq or
the Allah one site during the time of Omar the Allah one time or one
of the Allah one who managed to clarify a lot of these issues,
overthrow the Allah one who did not have the time for it. In his
two years, in some months rule, he was primarily focused on just
settling the matter, calming the situation of all of the rebellion
that had started around Arabia, after the Barossa Lawson passed
away. A lot of rebellion started around the Arabian Peninsula, some
people saying we're not going to pay zakat, we're going to accept
everything else, we're not going to do this or we give up our faith
or kind of the Lord had to go and solve that situation. So it was a
great time of turmoil for him. But as at the end of his time, after
he passed away, a number of them became the Khalifa Amara, the olam
had lots of time now because everything was quite stable. He
had these committees formed in which the main Sahaba would come
together, they would ask questions of the Omaha tournament, meaning
the Mothers of the Believers when they needed to. And they clarified
a lot of these differences of opinion that are just natural.
This was natural. This wasn't like some kind of conspiracy or
anything of that nature. It's just natural. The Sheikh is saying
different things in different situations. So one person
remembered something, another person remembered something else.
Later on, they come together said oh, I was told this, I was told
this, you know, It's situations like that. There was time and what
are they alone heard somebody reading the Quran. And he said,
You're wrong in the way you're reading the Quran. Because for him
for somebody to read in a way different to what he had learned
from Rasulullah sallallahu alayhi wa sallam was a major blasphemy
was a major problem.
However, later, when the professor Lawson was was, was asked about
this, he said, You're both right, the Quran has been revealed. And
it can be recited in seven different modes. So when a person
has a lacking insight into the diversity of the sheer the
richness of our heritage, then they're going to think it's just
one way and no other way. That's why traveling really helps. Seeing
other countries really have this is the same as, for example,
in the Indian subcontinent, generally, mostly the Indians have
gone India, Pakistan, Bangladesh, the majority of it is strong,
staunch Hanafy Yes, in the west of India,
and the Bombay in Maharashtra and kochen, in that area, and in south
of India, you've got Sharpies. But other than that, it's primarily
Hanafis. Now, if somebody comes into one of those messages, and
they say Amin aloud, this is going to be an uproar. They've never
heard anything like it. What's going on here, somebody's saying
something different to what we've never seen our forefathers speak
about. It's that kind of a situation. Unusual human nature.
See now unusual. In England, in London, especially in the Metro
Police like this, we have no such issue, because we see all sorts of
things happening. Right? We don't even know if it's right.
Sometimes, even though it's wrong sometimes. You know, sometimes
people are doing weird things that are not even valid, we don't even
know. And if we're not if we're not really aware of what's allowed
and what's not in many motherhood, you could be confused about this.
I can tell you about my own confusions on the I was when I was
a new mom in America, they would sometimes be given the hotbar on
Friday, there were some individuals who may come late from
their work for lunchtime, they would come late, and they would
stand in the hotbar. They did come maybe a few minutes left for the
hotbar to finish, and they were just standing. And I used to
really burn inside like why don't these guys sit down? Why are they
standing for? Later, I discovered that that's the Shafi opinion.
That's an opinion in the Shafi school that you can just stand a
stand until the end. Because of my ignorance, I'm burning inside.
Right? Because of my ignorance, I'm feeling like why are they
doing this? But when I did discover now it's quite normal for
them. Now it's quite normal for me to see that. Ignorance is a very
bad thing. Ignorance is a very harmful thing. And that's why I
remember he says that one of the biggest calamities of this ummah
will be ignorance.
And you know, what can in Islam, we have two types of ignorance.
Generally, ignorance is ignorance. But we have two types of
ignorance. We have the ignorance, Albacete, which is the simple
ignorance. I don't know. But I know I don't know, brother. I
don't know. I'm sorry. The other ignorance is worse, which is
compound ignorance, composite ignorance, which is gehele markup,
which means I don't know, but I don't even know that I don't know.
So it's a massive delusion. So we think everybody else is wrong. And
that just shows that even that's why there was a great scholar Khan
magazine from the Maliki's and he would try to make an excuse for
Any anything that a person was doing as long as he wasn't
completely haram whatever he would treat here he would he was so
knowledgeable he would say, learn the who Allah Muhammad before
Allah, Allah Allahu Allah Muhammad before dawn, maybe he's doing this
based on so and so's opinion. Maybe he's doing the following
such and such a person's fatwa.
The more knowledgeable person is and the more wisdom a person has,
the more they will be accommodating, especially your
valid differences, which is the most important thing. So this is
why differences came into the community. And it was something
that they had to reconcile now what happens is fast forward a
bit. In the time of the debate in the Muslims had spread far and
wide. There were 1000s there were 1000s of the Sahaba had gone out
of Madina Munawwara Madina Munawwara only retained some
Sahaba so many of them went to Basara Kufa has embassy was in
Basara he would go into the job of bustle and there will be a group
of Sahaba sitting there. Right They will be gathered in Coover,
you had some of the greatest Sahaba like earlier the hola Juan
was there, I'm delighted was rudely alone. These were two of
the greatest academic scholars of the time among the Sahaba as well.
It really only is the medina Tala Al Abdullah live in a bustling was
known as the hippo was known as this great scholar of this Oma.
So, Abdullah. Mr. Ruda. deonna, specifically was known to, you
know, be of a very academic nature of teaching, and that's why the
legacy that he left behind in Kufa is quite unparalleled. Kufa
rivaled Madina Munawwara. Later on in terms of his Islamic learning,
it was one of the greatest cities of the Muslim world in terms of
learning, that was Kufa and bussola. So now what you had is
you have people studying under the scholars under the Sahaba that are
being now obviously, to give you an example, let's just say you've
got a big scholar in up north, Maulana Yusuf Matassa, whose was
the chef was our chef and who's the principal of dominant bearing
the first mother aside in this country, you know, now, he's
taught hundreds, maybe 1000s of students so far, however, there
will be a few among them, like the Mon Abderrahim semana setting
durata, a few of them that become those who actually become more
renowned and nervous.
This happens with every shape, this happens with, you know, every
kind of movement, certain become people become a bit more famous
than others, because of certain God given abilities, because of
maybe being put in certain positions, right, they become more
famous than others, or merely because they were just better
students were just more intelligent matter of tofi. And
just more
would you call it intelligence, whatever the case is, there will
be a difference, not all the students of any shape of any
school will be the same, you will always have this disparity and
this difference, this difference within them. In fact, what will
happen among the scholars among the students of any particular
shape is
they can't always access the shape because the shape is busy
sometimes, but they wouldn't be some of the more top students that
they will have access to more easy access to. So even within the
students, they will suddenly start consulting, the the more prominent
ones, the more knowledgeable ones, right for whatever, that's just
the way it happens. Now, as people moved on, this is what happened.
Imam Abu Hanifa became extremely famous. So the rest of the
scholars, though they were great scholars of the time, they would
also consult him on issues. The general populace just, they would
rather go and sit in his study circle than anybody else's circle,
person becomes more famous people are gonna go and sit with him.
They find some practicality in his message. They go and sit with him.
They don't sit with somebody else. So at that time, there are many
other great scholars around the world who are doing the same thing
as Imam Abu Hanifa Imam Shafi Imam, Ahmed Imam Malik, it wasn't
just these four, you know, never think that there was late Hypno
Sarat there was Imam and Ozeri there was Arthur Abbey Raba. There
were these other great scholars in the different cities Macomb
Kurama, Madina, Munawwara, Kufa Basara, Yemen, Egypt. They were
doing what Imam Abu Hanifa was doing in Kufa, they had become the
center of attention. They were the most developed scholars, they're
the most advanced. However, slowly, slowly, as the years moved
on, in the decades, decades continued. It became that the
majority of people became linked to one of these four schools, one
of these four, so the school is formed of these four great Imams,
just quite organically. It wasn't a conspiracy, neither was it a by
design of any ruler of the time. Nothing of the sort is just the
fact that these people became more famous than a
anybody else?
You have that in medicine as well. You have your normal GP, but your
GP will refer you to a specialist when it's a particular issue that
they cannot deal with.
That's what's going to happen. And slowly, even other doctors, other
GPS, they will all say No, you must go to this particular one,
they'll try to get you to the best one, a specialist and this is what
these four are just specialists. What were they doing? They were
taking the Quran and Sunnah. Just formulating, processing,
extrapolating, inferring, mosyle. For us, that's all they were
doing. It was just something as simple as that. The Quran and
Sunnah. How do we deal with it?
Based on because the Quran and the Sunnah does not include
explicitly every issue that is to come up. Yes, it does have general
guidance. If it doesn't have specific guidance, it will have
general guidance about everything. But it requires the other MA The
scholars of any given time to look at that and to try to formulate a
messiah. That's why the prophets Allah some himself said in the
huddle, either standard Hakim, when the judge in this case refers
to the wish to hit the jurist when he is faced with an issue, and
there is nothing explicit in the Quran and Sunnah. He has to find
something as close as possible to try to extrapolate and infer the
ruling from those from the Quran and Sunnah to resolve this issue,
he may be right, he may be wrong. There's nothing that's going to
come from the heavens to tell you, right or wrong. There's no website
you can put it into and say right or wrong is nothing of that
nature. A person a jurist of fucky is going to base it on his
understanding and his qualification, so qualified
individual, but what the Prophet sallallahu sallam said in his
time, is that when this happens, and the person is right, and he is
right, according to Allah subhanaw taala, as well, meaning he's
gained the truth, then he gets to rewards for it. And if he is
wrong, he still gets a single reward for it.
And that had to be the case. Otherwise, how would we deal with
it, this was the story. If you understand this, important, the
sophisticated
methodology that was placed behind this, then it becomes very easy to
understand this. So now, that's how this format has developed. And
just to explain to you that this was the tradition, lathe in New
South Ozeri,
I thought it'd be a robber and a number of the other scholars who
were Imams of their time, also kind of formulating methods that
would avoid Hillary, etc. They, their mother, mothers did not
carry on.
They died out eventually, they may have carried on for maybe 100
years, but then none of their students were strong enough,
popular enough to have continued there. Now Imam Abu Hanifa, the
secret of his month him being so proliferated around the world is
because of a number of issues. One is Imam Muhammad, a che Bernie his
student wrote a number of books, he collected the Messiah. And once
you've collected something in a book form, it just lasts for
longer. Not to say others didn't do that. He did that.
Number two, he was quite young at a time, Abu Hanifa. So he had
taken a lot in his young age. So he was able to live for much
longer after that, and really helped to spread his his his
teachers is to his to his teachers learning now he could have quite
easily he had the ability to have a new mother to go against his
teacher, and just say, I've got my own mother, he didn't have
differences with the Imam. He had differences remember honey for on
maybe 15 20% of the Messiah, He could have said, Look, this is my
new motto. He didn't do that. It was very strongly in love with his
teacher, and thus he continued it as the Abu Hanifa opinion. Right.
Number two, the other great shooting Abu Hanifa was Abu Yusuf
Abu Yusuf
Rahim Allah He was made. Harun Al Rashid called the local dots.
Harun Rashid has been one of the greatest of the Abbas in
Hadith, his land, his rule extended far and wide. This was
the time of the great prosperity of the Muslim of Dambusters. And
sitting there next to him in Baghdad was Abu Yusuf,
you want to use of rights the Kitab Mirage, which is he wrote it
with special guidance for the leafs of how to deal with issues
and so on. Again, that's another way plus the Abbasids had this
probably duty Well, we used to have had this special attachment
with the Hanafi school. So wherever the lands were they
would, they would instinct, they're 100 feet away. And that's
how the mud hubs mud
have spread when you had a call the judge in a particular area
that was Hanafy generally speaking, that that mother would
proliferate out there. This is one of the ways of the room. And then
after that you have a number of other issue there are other
situations as well. Like for example, the Ottomans that worth
money, caliphate. They were all Hanafis and they ruled for six 700
years, and they will they were Hanafis. So the constitution of
Egypt despite being mostly Shafi, though they have lot of Halifax is
primarily based on the school though now it's been quite
disfigured, and so on. But it was primarily based Lebanon, all of
these countries under the Ottomans. So the Hanafi is take
50% of the Muslim world in terms of the following. Now, was that
something new Abu Hanifa ever planned? Did he ever even think
about this? I doubt it.
You know, you're born he was sitting there teaching in Kufa.
Would he ever ever think that my mother over somebody else's
mother, right? I don't think these things even came to mind. He was
literally just doing the sincere task of helping the people
surrounding him, helping the people there in Kufa. That's
essentially what that's exactly what the Imam Shafi was doing.
That's exactly what my mother was doing in Madina, Munawwara
anywhere, Muhammad, you know, humbling BukkitDev. Afterwards,
they probably had no idea what the future was to bring, they were
just doing something what others were doing, but Allah subhanho wa
Taala made them more popular than the others. Now, just to quickly
fast forward. If we research our history of 1400 years, out of 1400
years, let's take away the first 150 years because that's it's
after that when the mother has proliferated because your mom or
Hanifa, passed away in 150 Imam Shafi was born in 150. He died in
204 Hijiri. So Imam Malik he passed away in 179, usually, and
Imam Ahmed, he passes away after Imam Shafi in 241 Hijiri so let's
speak about after that, unless speak up to the up to the 1300s
were in 14 136 right now. So let's speak up to the 1300s and or the
13 or you know, beginning of the 13 101 Take a quick survey.
Give me the names I want you know us to volunteer names of five
famous scholars that you've heard about that lived after Imam
Biharis time Imam Bahati Muhammad Imam, the Imams times after their
time and
before 100 years before 100 years so nobody of recent someone before
100 years and after the 250s Give me just five names of famous
scholars that you know, around because Okay, Imam Ghazali passed
away in 505 history one
imam or to be Imam to be your 600 and something if I remember
correctly. Okay man poor to be Imam Ghazali Give me Give me some
more names
even though whom on the Egyptian right around seventh century I
think seventh or eighth century YBNL Houma Merci. Merci. That's
three carrier
Hypno doctor you can read okay if no doctor you can read again
around that same time even Oka theory bro Tamia you can give me
whatever you want. It will get even just for the you know just
for the good luck here we good fortune we put everything in as
well. All right.
Now if you look at every one of these now these are I mean when we
take these six names many of you may have not heard of even a ducky
pilloried but you've probably come across score to be is probably
more well known, because that is definitely well known. Who else
was it? in Houma is probably not as well known to most people but
he's a great Hanafi jurist from Alexandria.
Who else did you mention?
him No, Kathy, this shouldn't have entertained me and then we throw
in the videotape me as well, both Damascus Damascene scholars right.
Now, if you look at every one of these, and you know, if you want
try your hardest bring me any other name that you want, you will
find it extremely difficult, extremely difficult, if not
virtually impossible, to bring the names of more than one or two
scholars who did not follow a man hub. Every single one quoted here,
which most people are aware of, agreed upon scholars, right. Some
of them may be slightly controversial, but regardless of
that, they all follow the mother start with the man bizarrely a man
was that he was a Shafi jurist, yes, in a number of issues, he
went away from the Shafi mother had his own opinion. For example,
in one book, he says you do raise your hands up to the up to the is
in his bid it then in his beginning of guidance, He says
raise the hand up to the air like the Hanafi school, but in the
other in another in another one of his books. He says no raise it up
to the shoulders as the Shafi opinion is but in general he was a
Shafi scholar, Shafi jurists, he wrote a book on Shafi was sold as
well, imploded.
calorie there's a difference as to whether he was Maliki or Shafi
because he was good in both. Right? He was good in both, but he
definitely followed one of the schools. Number A number three was
poor to be a man poor to be was American. And there's no doubt
about that. He's a Maliki scholar. Right. Number Number Four Ibaka
Thea iblue. Kathy was a Shafi scholar. Despite the fact that his
great his great Sheikh was able to Tamia who was a humbly scholar
iblue Tamia was unapologetically humbly his father was humbly his
grandfather was humbly and this is quite a great chain of these three
humbly scholars who got together. They were all scholars, right, Mr.
Dean have no Tamia tattoo, you didn't even know Tamia. And I
forget the other ones name, but all three of them were humbly or
Saudis as well. And they actually wrote a book together. Right. They
were humbly scholars, however, he did go against the humbly school
on number of issues, but he was a humbly primarily that's what he
was. He didn't show is it no form others? No, for mothers, you know,
he didn't he didn't say any of those things. Ignore him the same
thing. Yes, I came on to how we another name great Shafi. Shafi
becomes a Hanafy. Yes, he's got differences with the Hanafi
school. But he is a Hanafi. That's who he considers himself to be, if
no Hydral as Kalani. He is a Shafi scholar, he has differences with
Imam Shafi in some minor issues, but he's and in which they have
that level are allowed those differences, but they still work
within those methods. This has been the case until the last 100
years, it's only the last 100 years, that this 100 250 years
that this movement started. What is his mother business,
essentially, it's led to the fire that we have today in the Muslim
world, the dismantling of the traditional system. This this
thing about everybody's got the right to do things themselves,
this is where it's gotten to. And essentially what it is, is that
today, all you have, all you have, is that anybody who's telling you
that don't follow them on them. So what should we follow brother, you
should follow the Quran and the Sunnah. Okay, as though the former
hymns have nothing to do with the Quran and Sunnah. Right? This is
propaganda. A lot of people have no idea they just fallen into the
Prophet somebody told them this, this lie and they just follow it.
Okay, what should we follow Quran listen. Okay, Carlos. Let's follow
Quran sunnah. So tomorrow, let's say today I decide I'm going to
follow Quran sunnah. I'm not going to be Hanafi anymore. I'm going to
follow Quran sunnah. So I start my study, I get my translation of
Buhari because most of you people don't even know Arabic. So you
know, forget about looking at the real Buhari, they'll get a
translation of Buhari of Mohsin Khan, right or whatever, get a
body, get a Muslim, and so on. Let me start now, looking through
these books and trying to understand what I must do, how I
must pray, how I must do things. Now guess what? I come up with my
prayer that I've understood from the Hadith that I've read. Right?
Now, if I reach a conclusion, that is different from these people who
say you must not follow me.
Tomorrow, they still will not accept me, even though my entire
study has been based on Quran and Sunnah. But you know why they
won't accept it, because it doesn't go in accordance to what
their Imams have said is the result of their study of the
Quran. Listen,
what does that mean? Purely? If you look at this sincerely, what
does this mean? They are not calling to the Quran, sunnah.
They're calling to a fifth method
which is also based on the Quran and Sunnah just as the other
Muslims are. But it's really just the fifth month because believe me
if you went and did your own study, and you came up with a
random flick of your own based on the Quran and Sunnah, they would
still disagree with it because it doesn't go according to what
Ambani said, or ignored or they mean mentioned or Chef Ben buzz,
gave a fatwa.
So what they're saying is go according to what our scholars
have said is the Quran and Sunnah. Now, my question is that why
should I take somebody of today of the last 100 years who have seen
no living Muslim tradition, like the like the Imams of the past?
The difference is, can we have a fifth month today? Is the question
to us. Can we have is there a hypothetically theoretically, is
there a possibility of a fifth or a sixth month? I would say yes,
there is.
Yes, somebody could come look at all the corpus of the Hadith and
the Quran so on and develop a method. That's fine, he could do
that. However, what is its validity? The point the problem
with it will be that he is just dealing with theory, he is dealing
with just raw narrations, understand is carefully very
different from the Imams what the Imams were dealing with, when the
Imams were dealing with Hadith. They were also dealing
With the manifestation of those Hadith in the community, Imam
Malik Rahim Allah had the Amal, of the people of the practice of the
people of Madina, Munawwara in front of him. So when he was
confused about what a hadith mentioned, he could look at this,
and he could try to understand it. Imam Abu Hanifa was dealing with
the Hadith, but in light of the Sahaba and their heritage that
they he had inherited from them, of just, you know, what, 5070
years 70 years. In fact, in Abu Hanifa, saw Osama you saw another
problematic
right because some of the last Sahaba they died at the end of the
hunt the first 100 century, you might have bought honey who was
born in 80 Hijiri. So he was seeing Islam as practiced by the
Sahaba and Therby. In there were still very close to that time and
corruption had not happened as much as it is today were 14 1300
years after that. So today all you can go on to deal develop your
fifth mother is the Hadith only. And believe me, Hadith are not a
simple that you just read in under the understanding, there'd be no
reason for all of our to write commentaries on Hadith. And not
just one commentary. Multiple commentaries. Take Sahil Bukhari
for example, you've got
10s of commentaries written on there to explain the narrations
because sometimes within the same chapter of Sahil Buhari, you will
have contradictions.
Meaning the Prophet Solomon said one thing here, he seems to be
saying something else in another Hadith, just a few down in the
same chapter, who's going to reconcile this?
That's what the aromas burn their night fuel to do for us for
centuries. So theoretically, you can have a fifth method, but it
will not be based on practice, it will not be based on a practical
manifestation of action, it will just be based on theory, whereas
what the format has had is literally what they saw people
doing and that helped them a lot. I'd rather go with that than
something of today with all the corruption that we have in the
Muslim world. And in general, what which one would you go for? Right?
So somebody's claiming today, I've got a right after 1300 years.
Personally, I think that's crazy. Almost as if we are blind for the
rest for the rest of our history.
So that's one of the big things nobody is calling for Quran and
Sunnah directly, they're calling you to a fifth month because if
you looked up Quran, sunnah directly and formed your own
opinion, they will still reject you.
You can challenge them to that this is what it is. Okay, a few
other issues
is within the four schools, they generally say I mean, people are
the same people who criticize they generally say that the Prophet
sallallahu sallam said, our my Alma is going to split into 73
sects, and only one of them will be saved and so on. Now, one of
the things that it's a misapplication of that hadith to
apply to the former times, because we say four months, then where are
the other 6068 69? You know, where are they gone? Do you understand?
So where does four go? It's 72 is a totally the 72 split is about
Aqeedah. Sports, arcade. It's about belief.
Right? It's about belief, not about thick. Because when you look
at the form of hubs,
you're not going to see the Hanafis say to the chef is you
people are not Muslim. I have got Maliki friends. And I'm quite
happy to let Yes, I'll joke around with him. I'll mess around with
them, and joke around about his following and so on. But I'm quite
happy to let him carry on following that.
Shafi, same thing.
So the full Muslims they do not due to the attack fear of each
other, that you're the other between them has always been my
opinion is correct. But it has the possibility of error. Because
we're talking about the issues that we've differed in the issues
we have not different in that we all agree with nine but 90% of
issues. There's no difference of opinion about that. There's only
there's only problem with a small percentage of issues with 100
views of said wanting shove is absurd because they deem the
certain Hadith to be more important, more significant more
Sahai, maybe while another one said another Hadith was mosaic so
the other end the etiquette has always been my opinion is more
correct, but it has the possibility of error. Your opinion
I think is incorrect, but it has the possibility of being right
when you've got that it brings the hearts closer together
and that's the way of the OMA that's the way of the OMA that has
always been the case. It's only now that people have just started
saying my way or no way. And this just cause so much time wasted OMA
that's one thing and
Another thing is
they say but you follow dari Hadith in your Messiah, your FICKY
issues are based on the eve Hadith.
And they especially target the Hanafi is in this case, because
it's the Hanafi 's who differ mostly in terms of the FICKY
issues with this group. I mean, you can refer to them as Al Hadith
or selfies or whatever you want to refer them to. That's up to you.
Right.
So generally, they're attacking the Hanafi school, though they
attack the others as well. And
on a theoretical level, which is very important to understand this,
they say, the Hadith you've used for this particular issue is dive.
So why do you do that? Why don't you go with the sahih Hadith.
So now the question is this.
Imam Abu Hanifa passed away in 150 Hijiri
Imam Buhari passed away in anybody know
256 Sorry, 246 46 or 56 256 Imam Buhari passed away in 256 Hijiri,
an imam Muslim passed away in 261, five years eight and 261 he right
to 56 to 61 over 100 years after Imam Hanifa how many generations
were in between them to two generations, at least. So now what
you have is
the way hadith of Imam Imam Buhari only put something in his book if
you look at most of the Hadith in Bukhari,
they are Hamas yet, which means that there is one Buhari saying
her may be related to us from so and so from so and so from so and
so. from so and so that was sort of muscle loss himself. So he's
got five people in between his teacher, who's his teacher, his
teacher, his teacher, the sahabi. And then I sort of lost
some generations he's got which are obey. He's only got four
people in between. And he's got about 21 or 22 or so narrations
that are throughout the years. We've only got three people in
between. But he was very lucky to get those. Right, because by his
time they were, it was at least four generations or five
generations had passed. Now what happened is a narration that was
saved in the second or third generation may have later become
brief, because the fourth and fifth Narrator may have been Diouf
individuals. So when mo Hanifa Imam Shafi took that hadith at his
time, he was Sahai, because the top three narrators are saying
it's only when you get to the fourth Narita, after 150 Hijiri,
that the only person who narrated it from that shave from the third
narrator, the fourth narrator was weak. So thus, it makes makes the
whole chain weak because nobody else related it from that fourth,
third narrator.
So a hadith could have been sahih at the time, as many were later to
become deemed as naive. That's why we do not reject or if Hadith has
absolutely nothing, because they have the possibility of being
sahih. But we're just not going to take it Asahi right now, because
we've got that fourth or fifth generation narrator who has some
blemish and issue. So we just want to keep it clear. But the man who
was developed before these narrators, so you are judging a
mud hub, based on the criteria of Hadith scholars after it. How can
you do that? That is just so unfair. And it's not? It's not
it's not academic at all. So go back to that generation and see if
the narration was also died at that time or not. Now, this is a
bit of a complicated issue. I hope you've understood this.
That's a that's another issue. Another one is the the generally
bring up the statement of your Abu Hanifa.
And some of the other Imams that they said
if you find a sahih Hadith,
then throw my opinion on the wall and take the say Hadith
sounds quite fascinating. Right? And it's a true statement. Nothing
wrong with the statement. But it's like I'm taking the wrong solution
and applying it in a different place. Whenever Abu Hanifa was
saying this I just think about immutable hunting for Think for a
moment a person who is
cares for the Ummah, a person who cares for the deen of Allah, who
is so particular about the narrations that
he was so particular about wording. In fact, the Abu Hanifa
was known to be one of the few because the majority of Hadith
scholars they agree with paraphrasing narrations. So you
know, most of the Hadith that we have today, they're not verbatim
the same words necessarily related from Rasulullah
similar similar uttered by Rasulullah sallallahu. They're
reliable man are not reliable love.
Because if the scholars considered it to be obligatory and necessary
that every Hadith had to be conveyed exactly in the same words
as the Surah, La Silla, some of us we would not have the number of
Hadith we actually will have severe ly restricted corpus.
That's why the majority of anima as we know you can read the Rebbe,
Ravi or sue this book or whatever about this issue. Most of the
narrations are reliable manner. However, people like underline no
matter whether the Allah one Imam, Abu Hanifa, they were particular
about the wording.
That's why on some occasions, Abdullah Massoud, the the Allahu
Anhu would say, a sort of vassula Some said, and then he would use a
word, then he used another word, then he'd use another word, and
he'd become red in the face. And then he'd say, he'd become really
fearful, because he was, he was of that opinion that you had to use
the same word as a pseudo allah sallallahu sallam. And this was
the case with Abu Bakr Siddiq really alone and that's why he
destroyed the some narrations that he had compiled, he had them
destroyed because he was now unsure whether he had taken the
exact words or not. Whereas the majority, they agreed that you
could go paraphrase. That's why you have some differences
sometimes in the paraphrasing anyway.
Now with the person who has so much concern for the narrations,
you think he's going to just tell any Tom Dick and Harry on the
street, you find the say howdy, fro in my opinion, and use the
Sahadi? You think that's what he's gonna say? How crazy can a person
get so they try to use the Hannity's word email? Well, honey,
first words against the Hanafi is that this is what you're doing.
Look, I'm showing you a sahih Hadith. Now, who was the moment
when he was saying this too, he was saying this to his committee
of scholars, the Hadith scholars that it's possible that I don't
know a hadith yet, that you may find later on, and it's a second
generation, then take that one over mine. And that is exactly
what your use of an Imam Muhammad did afterwards, when they found
other generations that were stronger. They did change the
motto, but he's not talking to me and you. He's not talking to just
anybody that you find this, uh, he had a brother, you know, you don't
even know how to do his thing job properly. Right? You don't know
any of these things. And you just like, got into the vibe, because
somebody got you into this. And you're generally this happens with
people who have this kind of argumentative behavior,
argumentative temperament, it's those kinds of people who make
these arguments. It's got a lot to do with behavior. It's got a lot
to do with temperament. They're the people who are wanting an
argument is why would you want an argument with somebody on these
issues?
Right. So these things have to be clarified and understood the
understood property. And I think this is where I'm going to stop
and open it up to you. But what I want to mention, finally, is that
the Hanafi school, I think another secret of it, of its success, is
that it's not a one man show. Yes, Mr. Will Hanifa was the Imam and
he was the leader. But you also find within the Hanafi school that
we take the fatwa the opinion of the use of an Imam Muhammad, but
in the committee of Imam, Abu Hanifa, they were about 30 of the
greatest scholars of his time. And sometimes it mentions if you look,
if you read their history, it's quite interesting. They would
sometimes debate an issue for three months, they could not come
to an agreement, Mr. will use have kept his opinion. Now, Muhammad
said no, this is what I think. And it was allowed. It was not a one
way system. It was a system of add up, but a full discussion. So
after three months after trying to convince each other, they would
finally have it written down as Abu Hanifa says this, Muhammad
says this will use of service.
That's it, you got three opinions within the Hanafi school now. It's
a very dynamic school. That's why today, new issues come up like
cloning or new realities change the hammer, the mother has that
flexibility of taking different or giving effect on different
opinions. There has to be a group effort generally to do that
individuals can't do that. But generally, that's the case. So
it's got a great diversity. Right? And it's got a great practicality.
If you study the Hanafi school, you'll notice that they dealt with
a lot of issues before they even occurred, a lot of hypothetical
issues, which today make a lot of sense, right. And we thank them
for having done it because that's what it were just into a lot of
the issues that they dealt with today. It makes it very easy for
us. So may Allah subhanaw taala give us the trophy to understand,
may Allah subhanaw taala give us the Tofik to to not discredit the
great heritage that we have of the past and try to reinvent the wheel
today and lead to these kinds of polemics and argumentation and
these major problems and chaos. We have enough problems to deal with
right now.
end of the day, the way I look at it is, look, if you don't want to
follow the first four schools, I'll just be honest, if you don't
want to follow the four schools don't, but don't condemn anybody
for doing so.
Right? If you want to follow some other school, that's up to you.
Maybe I'm asking too much for you to stay within the four schools.
That's what I would ask you. But if you don't want to, that's also
fine. Just don't cause a fire. We've got fires that are raging,
we want them to come down, at least that much. That's all we
ask. And we'll hamdulillah I've actually noticed that a lot of
these people who have caused a lot of problem in this have taken a
step back when it comes to the mother. Right, mud hubs and silk
no mothers, we can understand now. Now they're fanning the flames of
the Aqeedah issues. Right. So there is a different war that's
being fought now, right out there, unfortunately. But the mud hubs
they lost, pretty much they've lost. That's that's been the
that's the verdict today, right? So may Allah subhanaw taala, give
us the trophy
this year. So basically, the question is, can you take
something from one month stick within the four but take something
from you take something from there, there is an approach like
that. Like for example, equine is not all of them. But like say it
said it can focus on a lot of the Egyptian that's what they not not
Egyptians, but some some, that's what they kind of respect the
Imams, the differences, they say respect the Imams, whereas the
Salafi say, you know, not seeing all sort of he's not as there's a
lot change taking place. But there was that other idea that you can
take from keep within the four, although they don't always stay
within the four. So now the issue with that is this is two problems
with that, number one.
To be able to choose between different ones, you need to have
some level of each Jihad and understanding in juris
jurisprudence, and nobody will deny that a person who has
jurisprudence who's a jurist, right, who really understands he
has the rights anyway, today. So for example, I'll give you an
example. Today you've got shaky on us. Right? Who is the great Hadith
teacher, Sheikh Hadith in Malay, Ron Saharan poor, he has numerous
issues where he's gone beyond the Hanafi school and he has an
opinion that's different. Personally, I think he's got no
right to do that. Because he has studied sodium in depth because I
remember once reading the muscles a lot with him, when it came to
muscle cell Bill Molokhia. He says, I can consider myself a
Maliki because I have read this book of the Maliki's this book,
this book, this will be mentioned about three, four or five books.
When it comes to the Sharpies. He mentioned. Again, a number of I've
read all of them, I can consider myself a Sharpie. That's why I
think I'm valid to be in this chain as well. He has the right to
do that. Can I follow him in his in his isolated opinions that he's
taken differently? No, because I follow the Hanafi school. But as a
jurist, he can do that. What you're saying, can anybody do
that? No. Because they won't know what to take what's right, what's
wrong, just somebody shows you a sahih Hadith. And based on that
person's statement, it's a say in this how can you reject that? Do
you understand? Number two, the other problem with it is your
knifes comes into it. Okay, this is easy. I'll take this this is
easy. I'll take visitors. So there's that possibility of abuse.
The third answer is a technical answer.
The one thing which immobile 100% was prohibited, Which Imam Shafi
said is permitted, these conclusions were reached, there
could be something for example, blood coming out, flowing from
your body breaks that will do according to the Hannity's,
according to Shafi is it does not how did they reach this decision?
They reached it based on their own methodologies, you know, the
criteria through which they make these decisions. So the Hanafis
have a different criteria, and the Shafi is have a different
criterion methodology. If I take one opinion here and another
opinion here, then what I've done is I have mixed up, I have taken
conclusions from different methodologies, which is inaccurate
according to any proper system. That's a bit of a technical
answer. But that's the issue here. But yes, a person who was a jurist
was much the head, he's got the right to take from wherever he
wants, he has that ability, and the right to do that.
How is it? How it's happened that humbly might have came into the
issue of, of Aqeedah. The humbly Madhava has been probably out of
the 4/5 Humans have the humbly method has probably been the
weakest of the modahaus in the sense of what I mean by we, I'm
not trying to disparage it. It's just the fact that they've had the
least following and least endurance. So that's why even
today, there's way less humble ease around than there are Hanafi
shoving the majority of Hanafis followed by Maliki's you'd be
surprised even though chef is tend to you know, you tend to normal
chef is but you got more manicures the whole of North Africa etc. And
then you got the chef who's and you got to humble these are
minority. And because the other thing is that when you look at the
Imams or
The three Imams, though they were highly scholars as well, but
primarily their focus was flipped. When it came to Imam Muhammad,
even the humble his primary focus was Hadith. That's why numerous
issues within the humbly school, they've got more than one opinion.
In fic, they've got more than one of the humbly school is like very
versatile in that sense. Like this is also a humble opinion. This is
also humbly opinion. And then what happened is because Imam, Muhammad
Abdullah humble, had to deal with Aqeedah related Inquisition,
because he was there was an inquisition against the
creativeness of the Quran in his time, and yet he was flagged for
that, and, and so on and so forth.
It seems like many of his followers,
they took some of that too far. Their focus on the app either on
considering everybody incorrect on taking certain opinions beyond
where it should have been. So that's how the humbly madam seems
to have tied into that issue.
Yet they see this is again, another false. This is another
false propaganda that has been created out there that everything
must be in Bukhari and Muslim. And what must be understood is that
body was never written for just anybody to read. That's a fact. It
literally just never written for anybody. It was written for Obama.
It was written for Obama. And the other thing is that most of the
people who are picking up Buhari today have no ijazah in Buhari, if
they if they seriously want to be Hadith scholars, they need to get
any Jazza they don't have any jhaza They're relying on the
translation.
Not all sahih Hadith are limited to Bukhari Muslim, numerous other
books have sahih Hadith within them. And that's why sometimes,
you know, you come across a hadith in another narration in another
book. And you get surprised sometimes that there's so much
room and so much other narrations out there that is beyond what is
in Bukhari Muslim, but behind Muslim is proliferated today. So
everybody knows about beheading Muslim. That doesn't make it the
only source books out there. Again, it's just one of those
things, they become the most famous books. And when it comes to
Hadith terminology, you're supposed to take Hadith based on
ijazah and the isnaad system. But most people are taking their
Buhari on which Allah, I found the book, and I'm using it, you can't
do that you don't have the authority to do that. That's why
you having the problems that there are today, if the same people had
really sat down and studied hadith of Bukhari and Muslim, they would
not have these problems under a teacher who studied under another
teacher. It's just when it's kind of come from nowhere. They picked
up the guitar and decided I want to interpret these narrations
based on my understanding.
There are Hadith in there that they don't agree with that they do
differently. For example, there's the Hadith about Abdullah sin
Buhari, Abdullah was sort of the alarm says that my the proxy
wasn't taught me the shark with
my hand. My palm was in between the two palms of Rasulullah
sallallahu Salah
right. Now,
if you look at the Hadith, what does it tell you is the Sunnah of
handshaking.
102 hurts
because the profits or loss I had two hands there. I'm delighted to
have had one hand but for some reason, which I still don't figure
out yet. They always insist on the Sunnah being one hand, and they
use this hadith. And they said, Look, his hand was in between the
two hands of Rasulullah sallallahu sallam. So why take that not take
that somebody up there must have said it once. And now they just
follow him blindly. They're literally just blind following
people. That's what it is. There are numerous issues like that
where literally they are blind following they are blind following
what Tamia said. And they don't. Like for example, even though
Tamia came up with this idea that to say hola hola, hola.
alone as a vicar is incorrect because it has not been revealed
anywhere that you just say, Hola. Hola. Hola. So now, the people who
follow that idea, they will all say the same thing. None of them
have done their own research. It they just say it because he said
it. If he had not said this, this would not have been an issue for
them. It's such an absurd issue. Because nowhere does it prohibit
saying Allah Allah Allah. In fact they're under Allah says in the
Quran colada or Allah or with the Rockman call on Tim as Allah or
Rahman, a Yama to the roof Hola. Hola, Simone. Christina. So the
the things that does say hola hola de it actually indicates that it's
permissible. Sharia is silent about whether it's allowed or not.
But just because he said it they following it out. That's why
you've got Zack and Nick saying the same thing making a big issue
about it and everybody else just because if not Tamia said it.
So it's totally they're doing tackling it's simply they're doing
tackle. It's a massive
taglib coverup that's basically what it is
does that