Abu Taymiyyah – URGENT ATTENTION OF ASRAR RASHID!!! Contract
AI: Summary ©
The speakers discuss the importance of acceptance and agreement in religion, and the need for narrowing down discussions to avoid confusion. They also touch on the meaning of "tawas credits" and how it can be obtained, emphasizing the importance of understanding the meaning of "tawas credits" and the use of "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has" and "has" for "has"
AI: Summary ©
Inshallah,
I
will be speaking about
the contract
that took place
between myself and Assalah
Rasheed,
it seems like Assalah on his side, he
is not pleased with what the contract contains
or consists of.
And so what I wanted to do, insha
Allahu Ta'ala, is
to bring to the people's attention
the importance
of placing
a contract
and how it plays in our religion or
what status or position it holds in our
religion.
Allah subhanahu wa ta'ala said in the Quran,
Allah Tabarak Ta'ala, he tells us in this
ayah
that the one who builds his foundation upon
taqwa of Allah Tabarak Ta'ala
and that which is pleasing to Allah Tabarakata'ala.
So there's a foundation that a person builds
himself on.
And there is also the opposite of a
one who builds his foundation upon his guidance
deviation.
Then that one, him and his foundation and
his misguidance are all in the hellfire.
So what it tells us is that this
ayah, Priest our attention, is ASSASS Foundation,
and that
the importance of having
a foundation in place.
Those Usus or those foundations are Usus An,
general foundations
which are important
for
debate and Al Hawar, discussions.
There are 10 things I want from him
to take on board, and I want the
listeners to listen to these 10 points.
The first thing is
We need to agree
and come to terms
with
the foundation of the discussion.
The foundation.
And this is something that is needed.
That we've placed a foundation on our discussion,
and we agree upon those things. The mukaddimat,
the introduction,
the foundation
that we're on,
the means that we're going to take. We
have to agree on these things.
And this is exactly what you find in
the what?
Is in his foundations and his principles, it's
something you'll find
You'll find in the Kitab and the Sunnah.
To both agree upon foundation
in the dialogue and the discussion is something
you find in the Kitab and the the
sunnah.
Allah says, Al Alisaliqidr.
Allah Tabarkahu ta'ala, he says on the tongue
on the tongue of Al Khidr.
You know Allah Tabarquita'ala, he said,
if you follow me.
Do not ask me
of any matter
unless I tell you about it
Unless I what? Unless I tell you about
it. So
Nabiullah
Musa was being told
the Muqaddiba,
that Tasil, the foundation of this discussion is
don't ask me any question.
They agreed on something prior to the what?
To him follow him.
And you find the same in his sunnah.
And
that
when Khaybar was opened,
The prophet salallahu alayhi wasalam was given a
shot
and there was poison that was made in
this shot.
The shot that was given to the prophet
alaihis salatu salam, poison was placed in it.
So the messenger sallallahu alaihi salam, he said
bring all the Jews that were here.
So they went for jabarulahu, they brought all
the Jews together.
I'm going to ask you something. Are you
guys gonna tell me the truth? This is
called what?
I'm going to ask you guys something.
Are you guys gonna tell me the truth?
The Jews replied by saying,
of course. Yes.
Then the prophet said to them, who's your
father?
They said so and so.
The prophet said you guys lie.
Rather your father is so and so.
They said the prophet, oh, you told the
truth.
Then the prophet said to them again, 2nd
time.
Are you guys going to be telling me
the truth?
Something if I ask you about it.
And if we don't tell you it correctly
this time, you will I you'll know that
we were lying just like you found out
we were lying regarding our father.
Then the prophet said to them, mena alunna,
who are the people from the hellfire? They
said, you Rasoolah. They they didn't believe him
of the messenger of Allah, but they said,
We're going to be in the hellfire for
a little bit. I will be taken out
of the hellfire.
The prophet said,
By Allah, you guys will stay in the
hellfire. You will never be brought out of
it.
Then the prophet sallallahu alaihi sallamah came to
the third one. Again, he's placing the
aala
Tasir in Hawar. And will you guys tell
me the truth
about a month if I ask you of
it?
Yes. We will.
Then the messenger said to them,
Did you place inside this shot
a this meat that you brought to me?
Did you place poison in it?
Then they said, no.
The prophet done 2 two times. Every time
he spoke, he was placing a foundation, which
is you're gonna tell me the truth or
not lie to me.
Then the prophet said,
what made you guys do this to me?
Then he said, you Rasool Allah,
If you are a liar, we wanted to
make peace and tranquil. We wanted to get
rid of you and so the people could
find
joy. And we can relax from your existence.
But if you were a prophet,
we knew this world would harm you,
and we knew it would harm you. The
point that we learned from this is the
prophet was saying to them
I'm going to ask you about something. Will
you guys agree? Will you guys tell me
the truth? And this is called what, brothers?
This is.
And it's agreeing upon what?
And it is also
agreeing and coming to terms
The foundation and the principles that we're gonna
build this discussion on.
So if Nabiullah
Musa when Ikadr
and Nabiullah Muhammad is doing this, then we
should do this. No doubt. And this is
something that one needs to study,
which is
the fiqh of discussion.
And as we all know,
when something is ignorant of when somebody is
ignorant of something and they're not they don't
do this kind of things they show enmity
towards it.
When ignorance is on your side pertaining to
an issue then what happens
You will show hate towards it. You rebel
against it. You will give names to the
people who bring it forward. So I hope
we don't become from those inshallah wu ta'ala.
The second one
is The second one in the ten points
is
What is the topic in hand that we're
gonna discuss?
We need to narrow down.
We need to narrow down what the topic
that we're speaking about is. What's this topic?
And that we both agree that we're not
gonna go out of this topic.
You can't leave this
room of discussion.
We're talking about this topic.
We're talking about this,
and we're not gonna leave it unless you
agree on this.
Now
this at this particular point
at this particular point,
what are we, I mean, as Sal Rashid
gonna be speaking about? I need from Assar
Rashid
to tell me what he means by Al
Atwasul. What does he understand
as?
What does he mean by?
The
to the grave worshippers, al kumuriel,
has become the meaning of Istiratha.
Tawasul and Istiratha have become 1.
What's the difference between a tawasul and istiratha?
So this is the second point, brother brothers,
by the way. It is almudu'iitfilhar.
What is the topic that's gonna be discussed
that we're gonna be tackling? We need to
both understand
what is it. Pinpoint it. Put your finger
on it.
Asraraj said in his last post that he's
going to be speaking about what?
That he's going to be speaking about?
A tawasul.
The tawasul via the prophet sallallahu alaihi wa
sallam. What does tawasul via the Prophet mean
to you?
The tawasul, to the grave worshipers, as I
said,
tawasul,
All 4 of them need to be clarified.
What's which one? So when we discuss the
issue, we did we did what is known
as tahadeedu.
We narrow down specifically what we're talking about.
So everybody is upon clarity on this issue.
So let me
refresh the memory of those who know and
those who don't know. So they they they
can benefit insha Allahu Ta'ala and they can
learn what's the difference between each and every
one of them. Linguistic,
what's the difference between them? The word
the word is
is
to request
aid and help at the time of hardship
because
is narrowed and is specific to the times
of hardship.
Are you with me?
Now the figure about
is
Grammatically, when we look at it, the word
is
sometimes you
it's
a it transits.
Yeah.
Through what? Itself.
And sometimes it does it moves to the
sometimes by itself, and sometimes it moves to
the with the what?
For example, you will say,
Are you with
me? Now
it went through without any letter and any
half,
not without the bat,
and here what
Both mean both times. If it if it
goes through by itself
or if it requires the usage of the
bat or the bat is used,
both times
both times
the meaning is
It means
that you're asking
you are asking
that particular thing you're calling to.
Just like Allah said in the Quran,
the time in which you were calling on
to your Lord.
Here means
they were calling on to Allah, not anyone
else.
They wanted something from Allah.
Are you with me? Who is the request
from?
Allah is the one that they want. Does
that make sense?
Also,
Who did the man want aid and help
from?
From Nabiullah Musa.
So who who did he ask?
Musa alayhi wasalam. Was he trying to get
to somebody else or did he want Musa?
He wanted Musa's help. So the word
it means
that whoever you're calling on to, you're asking
them.
Now the question as a side point would
be, what's the difference between when it is
When it moves on by itself
and when it brings and when it uses
the ba what's the difference between it? When
it uses the ba, it's actually the meaning
of is in there.
This actually means
it comes into it when they when a
bat is used.
And this is what is known as a
it's known as
which is 2 words emerge without the previous
meaning the previous meaning doesn't go. An additional
meaning is added to it. That's just a
side benefit inshaAllah ta'ala.
Now what's left?
A tawasul.
What does tawasul mean? Means
means
or is
It moves through with the You you won't
find
tawasul except it moves through with the ba.
Listen to this now.
This thing that you're calling on to
under the other request that you're asking for,
not the one you're calling on to. Sorry.
The request that you're making
is not
from that thing, but it's to get to
somebody else.
It's good to us.
For instance,
you are not
you don't want
something from the prophet, alayhi salatu sallam.
Who do you need it from?
You need it from Allah. So you don't
go to the prophet.
You say,
yeah, Allah.
Oh Allah,
send us rain.
Oh, Allah. Give me children. Why?
Because of the prophet sallallahu
alaihi wasallam,
the love,
the obedience,
the following of his that I come with.
Oh, Allah, I want the I want the
children from you I want the rain to
come down because of you from you so
we're all Allah, but give it to me
because I love the Messenger.
I follow the Messenger.
I obey the Messenger.
Is this permissible?
It's permissible. What's this called? It's called Is
this person asking the prophet?
He's not asking the prophet. Who is he
asking? Allah.
Allah But what is he doing?
He's doing tawasul. Right? Which tawasul is he
doing?
Bilal al Salih. He's mentioning a good action
that he's come with, and he's asking Allah
to give him something.
Is that permissible?
The second type of tawasur that's permissible
is what?
According to Allah by his name.
You say, You Rahman,
Oh, the most merciful,
have mercy upon me.
Is it permissible? It's
permissible.
Why?
Allah has righteous names.
Call on to him on those names. So
you do
through Allah's names.
Your sayya rahman, you're using rahman to get
something from Allah. It's permissible. You have a
dili for this. And the one that the
the first example that I bought, the evidence
for that is the hadith
So the 3 men went in the cave,
what did they call to Allah through?
Righteous. Their righteous actions.
Also, the
so he says
saying we had a caller of Allah
calling
to Iman, and we obeyed him
We came with Iman. We believed it.
Oh, Allah.
Forgive us for the iman that we came
with. The fact is because
we believed
in Allah and and your messenger. Oh, Allah,
because of that,
forgive us.
That's
a that's permissible.
Because you're doing through what? Your righteous actions.
The second one was what?
You could do that. The evidence
What else?
The rights. The third one is
to do
with a person who is what? Righteous.
A righteous individual.
You come to him and you say make
dua for me that Allah gives me children
that Allah sends rain down for us. And
you say I'm gonna say, I mean do
the dua for us. Are you with me?
This is what?
This is permissible
with the condition that this person is what?
That the person is alive.
He is present,
and he's able to make that dua for
you.
Are you with me?
Those three conditions, if they're there, then that's
a tawasul.
Now, brothers, what have we done? We've distinguished
between a tawasul
and They're 2 different things.
So when a salar al Rashid says,
The Prophet sallallahu alaihi wa sallaba
after his death, What does he mean by
that? Does he mean
to do through the prophet by
following him,
by
adhering to his commands, alayhis salatu salam.
If that's what he means by it, then
we accept that from him.
If the wasul here means to you that
we follow the prophet sallallahu alaihi wa sallam
by the actions that we by by adhering
to his religion,
by following his sunnah.
Yeah. Then that's permissible.
That is to Abalosa Aliyah, a righteous action
that you've come with.
Are you with me?
And that is what Imam Ahmed meant by
it,
which Al Maroodi brings in his malasik.
Which
inshallah,
I hope to bring that insider
debate.
I'll explain on that more inshaAllah.
So is it clear that
and
are 2 different things?
But to make
from the prophet
meaning you ask the Prophet to do something
for you. For us, this is called Istiratha
and Sheikh Akbar.
If that's what the debate is going to
be, then we have to have that debate.
If the debate is not that, but rather
it is like
in what?
Narrow it down when you say
if you mean by the prophet sallallahu alaihi
wa sallam is,
the prophet sallallahu alaihi wa sallam is what?
Fartherm, the prophet sallallahu alaihi wa sallam is
haqq,
then I believe this is a bitter.
This is a what?
It's not permissible.
That one cannot do this.
Why? Because there's no Ay in the Quran
that supports that. There is no sunnah from
the prophet that supports that. There is no
from the salafu salah on this matter. You
with me? Oh, there's not even aqwal sahaba
in this issue in which they have said
it? Are you with
me? The first person who said this is
Al Izibla Avis Salam.
Al Izibla Avis Salam, even him, he conditioned
it to the hadith al Ama if he's
sahir,
which is something we're gonna come to another
time. Hadith al Ama if he's sahir, he
conditioned it on that. So his his statement
is
is tangling.
He did it with unwavering conviction.
Hadithul Ama is Sahir are you with me?
We're gonna look at if hadithul Ama is
Sahir.
We're gonna discuss that.
So that gives us brothers understanding
and the difference between them. Now the the
other point that's left is what is
su'al?
So we learned sorry.
Now we are we're left with sual. What
does sual mean? Sual,
the words, the sual
is to ask.
It can go to the mafrul itself, and
it can also do with the with the
ba. Pay attention.
If it moves through
by itself without the bat,
then this is the meaning of Istiratha.
It is
Are you with me?
If
it does,
If it moves forward with itself, then this
is
who you're asking this thing. That's his teratah.
It takes the meaning of his teratah.
So could also so that's
If you say
That's the meaning for us. But if you
say
and you bring the bat
and you move on to
with the bat, they will say to you,
this is what?
It takes
the
It takes the
at Tawasul.
The reason why we have to define these
words is first of all,
is because later these terms are gonna be
paid with.
When a hadith comes, we know what each
definition
is. Are you with me?
And these statements that I bring in are
not statements I brought. I'm gonna bring
all of the Arabs,
what they said, their
you
know, What they said regarding these terms, that
istirata,
and atqasul,
and isti'ara,
and a su'an. The difference they have.
Because later, what's gonna happen to you is
you're in a discussion.
The man is trying to use
tawasul
to promote istaratah, but he doesn't wanna use
the word istaratah because everyone knows istaratah is
Sheikh Akbar.
He will use instead what? A tawasul.
Because the wasul is either or
is
what?
Sheikh Akbar.
So this is what I want from, a
a sorry sheet. What we want from him
is the
Hadidu. Narrow it down what we're gonna be
talking about. They'll leave a statement unrestricted like
that.
That he said, If
a person debated with Shafi'i,
and then the person tries to move on
to something else, Shafi'i will say to him
let's first of all
exit this topic. Let's first of all get
to the bottom of this topic.
Then we can move on to what you
want.
So my discussion is what is a tawasul?
What is what's this?
What is Masala, Abu Su'al? What is isti'ala
When you when he gives me the
definition, and I know what he means by
it, then a discussion can open, a dialogue
can open. Then we can discuss,
but if are both the same to you,
then I'm gonna debate and I'm gonna discuss
with you, that's Sheikh Akbar.
The third point,
inshallah, that we are going to, inshallah,
is
which is to be honest elaborating what we
said before we're going to
we're going to start with
that which is
agreed upon
a topic that we come together on that
we're
with to make our way to the place
that we don't agree on.
So I have to start with something we
both agree upon
Then make our way to what we differ
upon. So we know where everybody turned right
or left. So we know what?
Why did you go left, or why did
I go right? Why? What's the reason? We
need to know that. And by doing the
the the other point before that, which is
the third point,
which
is that allows us to this the third
one to take place.
Number 4 is
which
is
is that we're gradual
in how we go into the topic. We're
gradual.
Don't bring me and
don't bring me evidences if we haven't even
agreed upon that.
Don't.
That's why Abu Qasib Umaydulahi
Abdulla Ibrahim Ahmed, he said he
said from
the rights of research and discussion and debates
is
one another
is to turn away from
sub branches,
which is also have not been discussed, and
they have not been solidified.
I'm not gonna look at a sub branch
when the acid is deficient.
If you're falling into
which is, I'd like to discuss that with
you first.
Can I move on to a
when the is not?
And we can't talk about
the
fruits
to eat fruits
when we haven't even
planted the seeds.
Also,
we can't look for results.
Which we don't even know is introductions, is
first beginning points.
We have to solidify the foundation first.
If you believe
and are the safe, this is the discussion.
If you believe
and are different
and they're they're different, then that's something else.
It's very good. Well, that's a good point.
So the tadaroot being sequel, going point after
point is important in the muhar. That's why
the prophet when he said
when he said
the prophet sallallahu alaihi wasallam, he said,
why are they going to come to a
people of the scripture?
Let the first you call them to be
stage.
And instead they obey you and they listen
to you, then tell them 5 daily prayers.
Is told to move on to a what?
He's told to move on to
the salah and the zakat and the fasting
after what? After Layla has agreed upon. Once
Layla has agreed upon and then salah. After
Salah has agreed upon, then zakat. And then
when is zakat?
We're not gonna move on to a topic.
On
the on the explanation of this
the 4th volume, page 576,
he said.
The prophet started with the most important
from the one that's most important
postmortem.
And this is from what
This is from the tenderness
of addressing people matters, knowing the seriousness of
issues.
And this is being kind and generous in
the way you deal with people. Why? You
know why that is the case?
Because
because if he requested from them,
all of them,
one time.
If he told all of them, this is
the things. These are the 10 points things
it will be hard on the people and
the people will run away
but
first of all this is the one do
you digested it? Did you take it in?
Did you accept it? Okay. Let's move it
to the next one.
But if one time all all the Hakan
was given to you, it won't make sense.
So there must the and another and the
and the has to be like this. It
has to be done in a way where
we first of all agree on the first
point, then we've digested it as
Trustworthiness,
honesty,
and bringing forward the the the the
the evidences.
This is called
the justness in your transmission of the evidences.
Don't give us a hadith which is fabricated,
a
which you know it's weak
to deceive us. Be fair and be honest.
Commanded us. It's your job.
It's your job.
To what? It's your job to come with
a tasambut in hadith that you're gonna bring
to us. Verify. Because
So this ayah, Allah is saying,
verify.
Another says,
Another recitation says what?
Verify. So don't bring us
a matter which you haven't researched.
Enough
for a person lying is to say everything
which he hears.
Verify.
Where did you get this from? Don't just
say everything which you hear and you know
and,
we're well aware of the issue of
the issue that happened
at,
our mother Aisha Radiallahu Ta'ala Alha, who is
free from that accusation.
Verification.
The other 6th point is
Don't move on to
people's intentions and their hearts.
Oh, this is for ego reasons.
Oh, you want to pull out? Oh, you
this. Don't go to people's intentions and their
hearts.
The reason is because
the matter
and the issue is judging people by what
That which is apparent
and that which you can see.
Is to if a person stays to a
statement, you have to take it by their
parents.
And stay away from what? Going into the
person's intentions. In the debates, you don't say
you meant this. You don't say you meant
this. You say, what do you mean by
this?
When you take the statement by its apparent.
You say you take the statement by its
apparent.
That's what
the
did not do for the prophet alaihis salatu
wa sallam.
He judged the prophet by the intention. He
said to the
prophet,
In your heart, you don't have taqwa.
Where you like a destruction
be to you, the prophet said.
Said. Am I not the most
befitting person
who fit should feel Allah
the most?
So the man is saying to the prophet
The argument was what?
They are entering the intention
in the hearts of who?
The prophets.
That this is what you tell, Jahad al
Sheikh Ubua. This is what he went in.
This is what he meant by it.
He had a he had an intention that
wasn't right righteous.
And this is things that people say they
enter your hearts and they make it a
ruling based on what's in your hearts.
Also number 7, which is Tasis al Hilwari
alil ibn Nafir.
The discussion has to be based upon beneficial
knowledge.
Has to be based on what?
My brothers, what what is beneficial knowledge?
My official knowledge is
that the evidences that you're giving us has
to be from the kitab,
from the sunnah.
If it's they give us
the
Once you bring the evidence to us, it
has to be
what? It has to be.
You you have to give us authentic hadith.
The thing that you find with the qumuriyeen,
the great worshippers is that
they won't give you an authentic hadith.
They will give
you fabricating narrations. Barif, weak narrations.
Are you with me?
And
if it happens, he gives you an authentic
hadith,
then the and the on 2 different
sides.
The hadith is on one side, and the
ruling he's trying to get out of it
is another.
I'll give you guys a prime example of
something that they do that with.
Let's take the hadith
of Rasulam al Haraf
Rasulam al Haraf
The hadith of Rajul Baril,
which Kiribidi al Nisai narrated.
A blind man came to what?
The prophet sallallahu alaihi wasallam. And he said,
ask Allah
that he gives me what?
That Allah kills me.
The prophet samaalala ahi wa sallam said to
him
if you want,
I will make dua for you. And
if you want,
if you want, you can be patient.
It's
better for you to be patient.
The man said to the prophet,
make dua for me.
Then the
prophet,
the
prophet, so go go do
perfect your
to perfect
your and then the prophet said, make make
this
dua. Make this what?
Make this Dua.
Allahumma
o Allah,
I ask you
and I turn towards you
through your prophet.
Muhammadun
Muhammad Nabiullah Muhammad
the prophet of mercy
they came and they said look,
Allahumma iliyas aluka o Allah I ask
you
and I turn towards you through what?
Your prophet.
They said, look. This is.
It's permissible.
Are you with me?
Now,
Both parties agree.
The Khumuri, they agreed.
The great worshippers
and Ahlul Hadith and Ahlul Sunnah believe
that there is a mudaf, which is maduf.
It's a hidden mudaf.
The discussion is what's the hidden mudaf?
This is when the khilah came.
The Khuburiya, the grave worshippers, they said the
mudaf is 1 of 3. And what is
it? Bijah ibn Nabi,
Bifafal ibn Nabi, and maybe Haqq Nabi.
1 of those 3 is the Mudaf, which
is
They said that the mudaf, which is is
what?
They said is what
Who is right now?
Are right over the why are they right?
And look at the hadith. How many things
point towards
dua? So the first point, we have
they
dua
4.
Four points. Right? Number 5,
which is what?
Five things, all of them. Show them all
off, which is
Oh, Allah.
Through the prophet dua for me, give me
what I want.
Those 5, what did they show?
That the which is is what?
And the what did they say?
The context restricts the meaning.
So this is to show you that even
when they do bring a hadith which is
sahih, the Dalir and the Madrul are not
even the same. This hadith is a against
them.
This hadith is a proof that you are
allowed to make dua from
a
righteous person. You are allowed to ask you're
allowed to ask a righteous person to make
dua for you. You're allowed to ask a
prophet to make dua for you.
So this is very important. So when our
discussion happens, it has to be based upon
a beneficial knowledge.
The issue is just going to be he
said she said and it won't be.
The statements of the scholars,
they require evidence.
Are you with me?
The statements of the scholars, they need evidence.
They're not evidence.
What did Allah say?
Follow
that which has been sent down from your
Besides Allah, do not follow in the. Look
what I'm saying. I ask you to go
and look at yourself.
That it's not permissible to take the statement
of a squalor if he goes against the
Dalil.
Number 8,
and Khursu, our brother Asar Rashid, and I,
both, we strive
to bring the haqq clear.
That if the haqq becomes clear to him
that he's going to take it
in the bed majlis
If he realized he come, I don't need
I didn't know like this I I did
not understand I didn't have this understanding he
we don't want to wait for weeks there
and then
he repents.
Quickly. He repent straight away
from the mistake and the misguided that he's
called others to.
Repenting is important.
That's number 8.
Number 9 is
that the time is observed.
If it's my time to speak, then I've
not spoken over. The same with
me the same with me. If it's his
time I let him speak
and that the time is observed
and the time is not tampered with.
Number 10 which is
respect
That's on both sides. Both
parties respect
and do not use foul language and do
not use disrespect for Madah. That respect is
observed,
and manners is brought to the table.
Now,
brothers,
I wanna conclude with one final point after
mentioning those 10.
Asar Rashid has 1 of 2,
and that is he either is a a
blind follower.
He's a and he tells us who he
does of,
Or he doesn't do of anyone.
Or he doesn't do of?
I don't know where this concept came from.
I do the 4 of of the 4
a ima.
Where does this come from? How do you
tackle the 4 a ima?
Taklid of 4, how do you know when
to follow which one?
To know is actually that you're not Muqaddid.
So that is
to think that you could decree the 4.
You mean I do of the 4.
I do of what is the most corrective
opinion. And then you're not a stay out
of the room
of. Or you're a you're a blind follower.
If you're a then you're a blind follower
if you're a blind follower
then who do you do Taqid of So
those statements of those imabs, we can bring
it to you, and you just have to
follow them.
If you say I don't do of anyone,
I do I follow the Kitab and the
Sunnah, then this is going to be the
discussion then. I also follow the kitab and
the sunnah. No statement of any scholar is
approved against me.
All of their kalam, whatever they bring, I
want evidence from them.
In that situation, if a salar says the
same, then for me and him there's something
that holds us both that we have to
follow which is alkitabu or sunnetwurijba.
So you can't bring me the statement of
Suki said this, Suyotis said this, Aland said
this, the same way I can't say
Yeah. Oh, Fulan said in the refutation of
Mohammed Saeed Al Ma'amdu or the reputation of
Zaid al Khothari or the likes of it.
I can't make the statements of those people.
I'm gonna bring you the evidences,
and you're gonna give me evidences.
And once we we bring the evidences, we
follow
the that the scholars have placed. We know
the that
the salif were following,
which is the the
wordings and the uses of the words are
correct. The aam, the has, the mutlaq, the
mukayid, the mujbir, the mubayid, the nasik the
mussuk are followed. If it's hadith and will
start hadith that the
are followed correctly
debate like that is fruitful.
If he can't follow those conditions that I
put forward and he's unable to do so,
I consider him unable to want to have
a discussion and a debate.
Ramadan is around the corner.
People have to focus on their
and prepare for Ramadan. I myself are doing.
I'm doing the of other books. I put
an oath for to hold. So if this
debate is gonna go forward, has
to pinpoint
the contract. At this point, I don't agree.
Take it out.
Send us the contract again.
Send us the contract again
wherever point that you disagree
we will talk about it our contract is
not a divine law it is not a
where you have to follow So
it can be changed.
You just need to tell us what you
want us to take out. We have a
discussion regarding it and they will take it
out if we feel like it's what can
make the discussion go forward.
Anything which I have said that is wrong.