The Madhab Of Rasool Saw Part 11
Channel: Bilal Philips
File Size: 28.38MB
so it's become such a habit
so that we can also
okay, in terms of literature,
wherever scholars are bringing the evidence for the positions that they held,
we can call this in general Salafi literature, meaning they're not just giving your opinion that opinion, the other opinion, but they're bringing evidence from Quran, from Hadith, etc, etc, that is a general guideline that we should follow if you pick up a book, and all you see is the opinion of the author, maybe he only mentions verses of the Quran, you don't find him mentioning anything of the Hadees, or you don't find you mentioned anything of the position of Sahaba, then beware that this book is an opinionated book is just giving his opinion. Whereas those where they are bringing the evidences, to support their positions, etc, then this is a part of the Salafi methodology. But
now, at the same time, I'm not saying that every single book, which follows this methodology, may itself be truly on that methodology, meaning that there are some people after this methodology has become popular, you know, and people have responded to it, because they feel people as people become more educated in the past, where people were used to the
layman, way where you go to the priest, and the priest just tells you do this, don't do that. Do this, don't do that. You don't ask the priest why he just tells you, you just take it and you do it. So the molana the passages be like this, you come to the mall? And you don't question he tells you this, he says, Don't question him. So as another generation has come up, where people have been more exposed to education, and the inquiry and the inquisitive method, etc, has become popular, people want to know why. What is your evidence? So now, people now lean towards those people who say, here is the evidence, we're not just saying do it this way, we're saying here is the evidence, this is
the evidence so on so and those who tend to be focused in this methodology tend to be those attributed themselves to the Salafi way. So now, what happens is that those people who find that this is now challenging them and their way, they have now also put out some books where they've brought all the evidence is also you know, so you can see there have been influenced now they're obliged to do this to give legitimacy to their way.
Now, how to distinguish between one who is following it, really presenting it the truth, and one who's following it in defense of his mother hub.
Now, for the average person, you may not be able to distinguish that. So this is where you need you want to take books, you check with those who are more knowledgeable than you? Is this a reliable book? Is this author known to be following that methodology, etc, etc. So you know, I mean, this just saves you from a lot of misinformation. I mean, not to say that we're not capable of reading and understanding ourselves, but there's so many books on the market today.
So many books on the market.
In general, the majority that follow this way, are following that path. But we said there is a minority that is also in defense of
the fanatical approach to madhhab, etc. So, how to distinguish I said, Go and ask those most knowledgeable amongst us, and they will give us guidance in this matter. As the law said, in the Quran, Allah, Allah decree in quantum law, and among those who know, if you don't know any particular book, you know, there are many, many books you see because there is not just one book, which for example, in fact,
we could take physical Santa for Santa, you know, though Imam or chef say the Sabbath, you know,
was from a shuffling background he was from the movement the one movement etc. However, he understood the importance of the bringing of the positions of the various math hubs together and choosing in fact what is the most authentic so he took that path
you have that similar statements and writings to some degree with the SHA, Allah Dalloway, you have some of his writings and things in that direction, but doesn't mean every single thing he wrote is okay. But in terms of issues of madhhab, etc, he also promoted the idea of coming back and following the madhhab over to la sala. And then you know, in terms of modern books, in English books are limited. If you're talking about English, you asked me in English, right? You asked me in Arabic,
which books are you asking?
English or Arabic
or older? Well, I really don't know about what to do. And I don't speak what to do is I can't really speak on it. But in terms of books, which are useful for fit issues, you have books like Beluga muram This has also been translated, you know, similar Salam ism books have in fact, more recently is a book called alpha GS, which has focused on the authentic
hadith. And in each subject, for example, even to Syrah you have books which have now been done, this is an Arabic you know Sahil? shirasu masala, where scholars now have compiled only authentic Hadees describing the era of the prophet SAW Salah there are books like this, the closest one to it is that of Mubarak fury. This radical reform is one of the better ones but it's not as accurate there as more accurate works which have been done in Arabic, which haven't been translated into English as yet. And in every subject in every area, you will find, you know, similar books, you ask the knowledgeable scholars amongst you and they can identify these books for you.
Oh, okay. You're back to slavery.
among the humanists, countries of the world
what are the humanists countries?
Which are not following the
Your first, the first.
Okay. The first statement that there is no fanaticism among the Muslims of the world today is not correct.
It's not correct. The very beginning isn't correct. is not correct.
You are us Do you? Do you represent the among
now anyway, Brother, brother.
The point the point is, is for for those who know the oma who have been to different parts of the Muslim world, for sure, the
disease of madhhab fanaticism is still alive.
It has its effects have been reduced. It is not as evident. You don't see anybody saying you can't marry a Shafi today, when that has been overcome, we are praying behind one Imam now, you know this in general that does exist but the elements of madhhab fanaticism remains, it still remains, there's still a long way to go to correct to clean up and to come back really to the madhhab of Rasulullah sallallahu wasallam. And when Muslims come back to that madhhab then the Sharia will be properly implemented in the different parts of the Muslim ummah.
And from there inshallah, Muslims can then seek to implement it in other parts which are not currently a part of the oma. But that is the foundation, we have to return back to that madhhab on mass. When we do that, we produce leaders amongst us who will work together to bring the oma back together and implement the Sharia in the various parts as it should be implemented.
Isn't it better to call ourselves a Muslim than to call ourselves a salary?
in general, we are all Muslims. inshallah. However,
if a person
who believes that Abu Bakr, Omar and his man were apostates who stole the khilafah, from Ali,
and that Ali knows the future, and the past
that he had control over the atoms of the universe.
And so did his grandchildren 12 of them. And that person calls himself a Muslim.
Are you the same as him?
No, that's where we got the term sunny. We have to come up with sunny to distinguish ourselves from those who call themselves Muslim but have that other belief. And then they were called Shiite,
right? We accept Sunni and Shia. Okay, so now we have suddenly,
people who call themselves Sunday. Among the people who call themselves Sunni, are those who, for example, maybe they follow another
Like the apparatus,
they consider themselves to be so nice.
Though the Muslim world has said that they are not Muslims at all, but they consider themselves Muslims on Sundays.
So we have a name to distinguish them from a D, to distinguish them that they are in fact, not from the Muslim Ummah, that the term certainly alone may also include those who are fanatical about their madhhab you know, and a variety of other practices they may hold demand for example, you may find the Bradley's you know, who consider themselves to be so nice, but they believe prophesied, Selim is alive in his grave, you can stand firm in your gatherings, you can go and pray to Him and everything you call on him. So we have another term, to distinguish those Muslims who are Sudanese, from those who are rallies who are following something else who consider themselves to be Sudanese, and the
term we use is selfies.
It's only a distinguishing term where necessary, of course, we are first and foremost Muslims, these additional terms, and they were used by the scholars of the past. They were used by the Imams distinguish, we have the Morteza lights.
In their set of beliefs, though they were Sudanese, but they had another set of beliefs with regards to our laws, names and attributes. So we have terms only to distinguish ourselves from those who are not in fact following Islam, as it was revealed by a law and conveyed to us by Rasulullah, sallAllahu wasallam and his companions
suppose if a person is in a particular country, where there's a group which is following Quran, Sunnah, can we associate himself with that group?
Can a Muslim brother or sister associate themselves with a group in a particular country who call to the crime and sooner Of course, to our taqwa Allah tells us to cooperate with each other in righteousness and piety.
So we cooperate with them, but now if they're calling you to make bail,
you know what you make an oath of allegiance. And you have to follow this shape. Or this pier or whatever else though. They're saying crown and Cigna. But they have this other thing. They're the No.
No, you don't need to become a card carrying member of any organization. you cooperate organizations are there to help to implement
the Quran and Sunnah you cooperate with them To that end, not that you create an entity where you now become a part of it as exclusive and different from those who are not a part of it. So then, you know, you start to look at they have the what they call the us and them mentality.
You know where that starts to develop this is dangerous.
And where you end up calling people not to Islam anymore, but to the group want to practice Islam come to us, you know, so you're calling people to yourselves as opposed to calling them to Islam. So we have to be careful that we don't replace the fanatic metabolism of the past with fanatic, organization, factionalism of the present in a where some groups you'll find, you know, I know there's some groups, for example, they have ideas of term feasibility law,
you're on the path.
Now, what is this feasibility mean?
It doesn't mean that if you do something for the sake of a law, your feasibility No, it means if you do it our way, you know, if you don't go out for three days or for this number, or, you know, set program do it this way. And if you don't do that, no matter what you do, which could be far greater than that, going from one master to not your Filipina here and no, you're not out there.
This is group ism, this is the this is the science of group ism, where your your whole activities are focused in your understanding of the deen is focused in the interpretation of that organization alone
And it creates factions. And the division into factions is not something pleasing to Allah subhanaw taala?
What are the scholars doing? That all Muslims follow one mother, including the Shia, so that common man is not confused? What he is supposed to do, actually, whether it's a Sunni, or whether is a shear, why it has taken so long for the scholars to not come to this platform?
Well, the question of why
this is a loss other.
The y's go back to a loss other. This is the situation that we're in
because of historical factors, which are split up the mind to different groups, countries with separate entities and bodies, and all these kind of things, there's so much division, people have inherited so much division from the colonial era and before it, you know, it took hundreds of years to create it, I don't think it's going to go away in five or 10, it's going to take time, and the foundation is correct knowledge, as the foundation of that correct knowledge is spread gradually, these barriers, these things are broken down, and people can come together. But it has to be through working on a base level spreading that knowledge, because people try to do it from the top. But from
the top down doesn't work, you have to build it from the bottom, bottom up.
Among the scholars, there are scholars who have tried to work together to do certain things you have, for example, in Mecca, they have a magic magic key where scholars gathered from different parts of the Muslim world, you know, with all the different, you know, backgrounds, etc. And they tackle different current issues that are facing Muslims giving it to some among them to research it and bring the evidence back. And they come to a consensus as to what is the best way to deal with this thing. This is a part of that stuff that has been going on for some years now.
Well, you know, the point is that that enlightenment, it needs to spread not only in the base, but also amongst the scholars. Because you still have a body of scholars who are still fanatical, promoting the madhab and these kind of things and they're very rigid about it and you still have schools producing students with the same mentality. So until then, that's the point is that we don't need to worry about when or we need to worry about is now what can we do? You know, what can I do personally, to correct my knowledge, improve the knowledge of my family, you know, my generation, my friends, my neighborhood, you know, the I tried to do focus on what is within my reach what is in my
Next question from the lady said,
is it mandatory for us to belong or to associate to any one for any common man? A surname was
He has to be associated with
the sisters question. Is it necessary for a person to be associated with one? madhhab? Yes, the madhhab of Rasulullah sallallahu alayhi wasallam.
So somebody asked what matter we're following Sam following the mud hub of Rasulullah sallallahu, alayhi wasallam, his mother, the mother of his companions, and the mother above the mountains,
etc. And we have a question from brother who's standing?
Is it correct to use the term syrupy? There are three issues involved with this? Firstly, is it the way of the prophet to say that we are selfies. second issue is that this again promotes the same danger which you spoke of a couple of minutes back that it would increase the spirit of sectarianism or factionalism amongst Muslims that we say us against them, we are therapies and they are non selfies, it would promote that sort of thinking, and where does it all lead us to? Is it the view of the Prophet and why should we have a term being used which was not used in the Quran? We have been asked to describe ourselves as Muslims. So why would this lead us again? Why do we need to use this
term? The third issue that arises is even among selfies. There's a lot of dispute and factionalism, we have several people in India who may not be following the way of the Prophet, how do you distinguish between correct distilled selfies from the ones who are not correct or accurate in the practice of the way of the Prophet
the issue of the term selfie.
As I mentioned before, this term was used by the early generation of scholars you can find it mentioned by the amongst the Imams, and scholars from that era from those who came after them. So the term is already in usage, right. And they didn't mean by it, division or divisiveness. Now, to say, well, since problems are selam did not use that term, then basically, you restrict yourself because this is just, this is only a linguistic usage.
We use adjectives to describe nouns, right? Salah fee is just an adjective, which we describe the non Muslim with. That's all it is no more no less, as we use Sunni, as we may use brand V, or may use any other Shia II or whatever these are terms use for description.
Fundamentally, yes, we are Muslims. But because of the fact that Muslims have taken a number of different paths. These adjectives are used to distinguish which of the paths you're talking about. But, you know, I'm as I said before, it is not necessary.
And it should not be that the term be used as a means of meeting people.
It is only for clarification. And the understanding of that term is what needs to be spread. And that's where the focus should be not so much on the term because as I said, from the whole talk that I presented one hour, etc. You only heard me say selfie at the very end.
Right? I didn't start off with selfie selfie selfie. No, I said at the very end to clarify that that is what that term means. So it means it is not a dishonorable term. It should not be misunderstood. Understand it in this context, you may use it in its context, when it is for clarification purposes, you recognize, yes, I'm falling that way. The term used in Arabic for those who fall away is called Salafi.
Now the second part of his question, which was how do we distinguish between authentic salaries and inauthentic salaries? As I said before, we have a criteria, right? The criterion is back to the Quran and the Sunnah, if we find people who call themselves selfies, and are in contradiction to what we know from the methodology of the problem as a seller and his companions in the early scholars, etc, then we have to reject their claim. Because of course, anybody can claim anything, a person may claim I'm a Muslim, but when you look at what he is doing in his life, etc, etc. This guy's not a Muslim.
So in the same way, anybody who claims anything that we have to use, what is the criterion of determining the basis of that claim? If he agrees with that criterion, I'm gonna say yes, this person is the genuine product. Otherwise we say he's fake. counterfeit.
Oh, as you just answer to the question was
The further that we have to distinguish by saying that who is the true follower of the Quran and the Sunnah. So my question is that Can't we distinguish above the Muslim who is a true follower of Christ without giving the name Salafi? And as you said in your talk, that if you ask to happen, any of the scholars, the scholars of Prophet Mohammed Salah Salaam, Sahabi, or Avi, what your job is, they will say, Shafi, Mulkey, humble etc. So my question is, are they going to see my mother is salary?
The answer to that is what does Salafi mean?
We know what Maliki means we know what Shafi means. What this selfie mean.
The one who says I'm following the madhhab of Rasulullah, saw Salaam that is the one who is selfie selfie is not a madhhab in the sense of a madhhab. Amongst the mme,
you know, amongst the different modalities, no, it is just an understanding and understanding of the Quran and the Sunnah as it was in the Sahaba and the early generation because, again, as I said, it's not just saying Quran and Sunnah
because Quran and Sunnah can be according to different interpretations. If these interpretations are in conflict with the understanding of the Sahaba, then those interpretations are rejected. So as long when we say the term selfie, what we're saying is we understand the Quran and Sunnah, as it was understood by the Sahaba. And those leading scholars who followed them.
I mean, the point is, we don't need to make a mountain out of a molehill, you know, because this was happening. He was saying that, what was it? I can't call myself a Salafi. Why?
Well, okay, because in for Dawa sake, selfies, say, for example, here, I've made a bad name for what selfie is. So you say, Okay, I don't want to call myself because I want to be associated with them. But I believe in the thing, fine. I'm not saying you must call yourself a selfie. Otherwise, you're not
saying that. So the point is, understand what it is, understand what the call really means. If you find that in the circumstances that people are dealing with, they have a bad impression.
Then you avoid using the term until such time as their understanding is clear, then you can say okay, well, that's what it actually is.
And that is that comes back to now hikma in giving the
right answer as
well, the easiest answer I think the best book describing the prayer of Prophet Muhammad wa Salaam is that of chef Nasir Dena lanie you know, the prayer of the Prophet
been translated into English is available, I'm sure I think IRF has it available here. That is the best book that I have seen based on the fact that he brings the evidences for all of the various positions that are taught there. And all of these things you will find in the different methods. That's why really
an individual madhhab does not encompass all of the sooner but if you bring all the tabs together, then the sooner will be contained in their rulings, but not every single ruling
right. So you will find some rulings which are incorrect, some which are correct, but if you look within the madhhab you will find the Sunnah encompass, but a single man hub will not encompass the whole of the sooner it has a portion of it. And then there are also areas in some of the rulings
expression from the brother side
as well as from his understanding of multiple sclerosis is concern. You see one need not be rigid to infinity. Okay, we must accept the other literature's and other books. We mustn't be so rigid to shuffle, Your Honor. Okay, but outside this whole
other mother*ers are other people who claim to be Muslims, other groups of Muslims are the shameful knees, rallies and
so many other groups. Can we study the literature as long as it can bring some knowledge to us and we can understand our Messiah
is not contradicting to our thinking and our basics. Okay. We started off by saying, I said that we should not be fanatic about the mud hub of Rasulullah sallallahu sallam, I would say no, we should be free.
fanatic about the mother Barbara pseudo last on the line. That is where fanaticism is praiseworthy. Right? fanaticism is blameworthy when it is following other than
other human beings, other individuals their opinions to follow them blindly and be fanatical about them. This is blameworthy, because why? Because they were fallible. They were not infallible. They made mistakes, they will make mistakes they were human beings. So therefore, it is wrong for us to rigidly follow any human being besides Rasulullah sallallahu alayhi wa sallam. Our Shahada is our declaration of fanatically following Rasulullah sallallahu wasallam.
Now, fanatically following that way meaning, we know that is the correct way and anything which goes against this way is incorrect.
No, if ands and buts anything which contradicts the way of Rasulullah saw seldom is wrong
by the Nazis, fanatical,
fanatical, right. But it is the right fanaticism, just as we say anything which contradicts the Koran of any of the other scriptures is wrong. People did it, they introduced it, the Quran is 100% the word of Allah that is fanatical.
Now because some people will make a distinction here, because some people will say, Well, you know, for these are modern times when all the different people so many societies, this is you know, globalization, we need to be, you know, reasonable and be able to accept and to appreciate the other books of Revelation and these religions that no, Hey, no, no,
no. What we have to accept is that the only authentic Book of Revelation is the Koran. All the others are inauthentic. Now, they may contain some elements of the truth. We don't have to say everything in your book is false. No.
But everything in our book is correct.
We stand firm on that, and that's fanatical people, others who are into, you know, what they call, you know, interfaith dialogue. Right? The attitude that they try to breed is this, you know, what you have is okay, what I have is okay, we're all okay, you know, this kind of attitude, right? But really, this is not correct. This was not the methodology of Rasulullah saw salam, you know, he came with the truth. Everything else was boxed in, it's clear, it's false. And we call to that truth, this is the truth. And we are fanatical about it. But methodology, how do you reach those people who don't understand that truth? Whether it is the Quran, or whether it is the Sunnah the Madhava
Rasulullah Sallam How do you reach those people, then you have to use a method which will aid you in conveying now when you are going to try to reach them. You don't start off by saying your you are going to hell you know you and your family and all your people.
This is not the way Yeah, it's true.
Because that just closes doors, close people's ears, etc. So there are certain things you don't need to say in the beginning you know it is there but you want to elevate them to the point where they can come to that understanding themselves. So you're going to use you know the proper you want to use wisdom this is the thing a lot tells us Audrina Sevilla Rebecca Bella achema, one more editor as Anna, you know, call to the villa with wisdom with the Quranic methodology that we have this will not touch on Saba, and good speech. You don't want to be insulting people. No. So this goes now back to methodology.
And in the same way, if you said No, well, shouldn't we read their books?
you No, this is to increase our understanding and clarity. And when Omar was reading some portion of the total raw problems I sell them caught him as What are you doing? He said, I was reading this, you know, trying to get this understanding.
If Moosa was here, he would follow what I brought.
Right? Meaning here, you don't go to the Torah to seek guidance. No, the guidance is in the Quran. But if you are looking into this book, to get information to help you to guide these people to the Quran and the truth, then yes, it's legitimate. Right? But again,
if your foundations are shaky, you only just came to realize Islam Yeah, I need to practice Islam and then you're gonna go digging books. No, you're still just growing in Islam. Build your foundation first.
Establish a solid foundation and understanding the Quran and the Sunnah in this way, etc, then after that is established, then you can go to look to help to guide others. So if your knowledge is shaky about Islam, then I would advise you not to look into these books, even with the best of intentions, you will get lost, because you don't have a foundation that is just for that's for people who have built a solid foundation, they can now look for the purpose of conveying the message.
And we have the next question from the sisters.
Sisters question Why is so much priority given to these four moms? Well, there are a number of factors which led to their being most popular. Some of it had to do with political factors. Some of it had to do with the quality of the students that they had, whether they were able to convey their rulings, etc, effectively or not. There's a number of factors, but the tendency that there be outstanding individuals in any given area any given time, this is the norm for human society, you know, we can say, why is Dr. Zakir Naik so popular
there when there are other people who are also doing what he's doing.
Why, because in this area, he is the leading figure in that particular area of Dawa, he is most known by people that has brought him to the forefront. Some of it has to do with the knowledge he has also researched and gathered, etc. So there are factors which cause certain individuals to stand out more so than others, those people who are around him are more active, maybe there's somebody else who has more knowledge than him, but the people around him are inactive, they're sleeping. So the knowledge is not really propagated and spread. So the point is not why we had for
this is our legacy, we have inherited it, the history of how they appeared, etc, I wrote a book called The evolution of fear. Now one of the books which is mentioned here, you know, this book basically goes through and analyzes the whole evolution of the schools of Islamic law, where they came from, why they arose, and all the different history, all of it is compiled in this, which is from a course which I did when I was studying my masters in Islamic Studies. So that can give you the kind of historical information you may be looking for. But what is most important for us, as I said, today, is not so much as why we got here. But what do we need to do to go from here? How do we
go forward from here? What do we need to be? What should be our priorities? What should be our focus? And this is what I tried to clarify to you with regards to the month hub of Rasulullah sallallahu wasallam.
Right, can we have the next question from this brother in the front has been sticking up?
Give him a break.
People following particular mother, say we still have a single way to follow, which indirectly goes to the property.
But you people who don't follow a particular mother, we're having a lot of confusion or either you are following blindly Bukhari and Muslim
No, those who are following
scholars who are trained in any of the methodologies of the various methods,
when evidence comes to them to the contrary, they will follow that evidence even if it is from another mother hub, then they are following the Madhava sudo la sala, it's true
because the scholar you follow
any matter what madhhab is following if he was trained in a particular month hub or not.
The point is, how he is presenting the material to you Is he giving you the evidences is it based on crime and sunlight etc. Is he reputable? Is he known to have gained the knowledge from reliable sources is he practicing? So, once you have somebody of that nature, then you follow their knowledge? You know, it is true that as they say, the common people are all blind followers. mocha lady, right? They have one area which they had only
that area which the hide is who they're going to follow.
Right? They can make their HD hide they can look around
They see different scholars here, they check this one, they check that one check the other one, and the one who seems to be the most reliable. He's bringing the evidences he doesn't mind being questioned, etc. They're following him that's there he had they made their HD ad. And then the rest of the way is following
until somebody else if they go into another class, and they're learning from somebody else, and they find information, which contradicts what they're saying, but this person has more evidence, and they follow that.
But the issue of following this is the norm for the masses of people. And even the scholars themselves end up following. But the point is, do we follow blindly in the sense that we will not change our opinion, or accept another position, if it is given by anyone other than the one who were studying from or other than the school we're studying under? This is the point where we take that position where we're not going to accept anything else, then we have become blind followers of the mud hub. And this, as I said before, is in opposition to our Shahada.
This is attacking the roots of following the problem was
There is a question from the next, an auditorium and people can see us but they cannot question us from there. It's an interesting question, he says, Is it important to discuss subjects like this, because by discussing these things, we end up distancing people from us. Rather, we should focus on Quran and tauheed and such subjects, since there is so much shame around us, if we give importance. I mean, if we ignored these subjects like Quran and COVID, we will be guilty of the sin of concealing these issues from the masses, there is no doubt that the most fundamental dour
or fundamental principle of Tao should be to our head.
And this is where I began.
I began with the concept of one God,
one human race, one message, because the concept of tawheed when we deal with the Shahada, nyla and Allah Mohammed was full of light, it requires both aspects, one to one in civil law. And, secondly, following the messenger of Allah, how do we follow the messenger of Allah, that does require clarity, this is why I spoke on the topic. And, of course,
whenever knowledge comes,
there will be those who
can recognize it can accept it and follow it, and those who won't. Whether you're talking about tauheed, or whether you're talking about fedco, talking about Syrah or whatever this is going to happen, you know, so, I don't feel that discussing this topic
is division, I feel it is a necessary clarification, where there is confusion existing among Muslims with regards to the methods to understand that the various scholars of those so called mud hubs, they were in fact following are trying their best to follow the mud hub of Rasulullah sallallahu wasallam. And we best follow them by following what they were following.
My question is,
listen on cassette for those coset K,
the most beloved creation, in the in the most beloved human being in the creation of karma, was Prophet Muhammad. And Allah did this in such a way that all the different signals of the Prophet is alive and in practice. So, the models are basically the revival of those different funnels for the profit. So, I mean, my friends, they got, I mean, satisfaction, and like, they stop discussing these issues is that whatever we are doing is from Allah subhanaw taala because we are in the path of providing the
sewer system. I mean, the, the way of praying in different methods, the prayers are basically from Allah subhanaw taala because he, I mean, Priscilla was the most beloved to him. And he wanted in this way, the different I mean, some of our practice. So like, what is our main light of Quran and some other explanation to this
Well, I'm not quite sure I'm getting exactly what you're trying to get at here.
Is it? You're you're suggesting that the different mud hubs represents revival or or conveyance of different Sooners of the Prophet Moses, Allah? Well, you know, that is that statement is, of course inaccurate. Because if we look in the various mud tabs, as I mentioned to you, were in the Mushaf I might have now people are patting themselves on the front of the heads, right? Imam Shafi never taught that. So what is now called madhhab may contain many things, which were not from the teachings of Imam Shafi himself or his students or the early generations people have added and added and added, you know, as time has gone on, some of it is improvement. Some of it was degeneration. So
we can, we cannot address what exists in the books of the month hubs today, and x and assume from it, that it represents the protection or saving or compilation of the sooner, no, there are many rulings in there, which came from different areas and different times, which would make the average person blush you can find in books, as I think I don't know, I mentioned this before in a lecture I gave here before but when I was visiting the
the new Muslim Converse Association in Singapore, and I looked at their book, which they were giving out as a standard book for new Muslims explaining, you know, the principles of Islam. This book was a translation from a book written originally in Urdu.
what it was this book that he translated the material from, was an old book, which was from the era in our early era, where people had gotten into what they call scholastic
arguments about issues of the matter, they went into what they call,
speculative pick, you know, and this was a result of a particular era in time, there was a time when the ambassade rulers what they used to do, as they had in their entourage in the courts, they would have different means of entertainment. Like today, we have television, movies, all these other videos that people are watching for entertainment. In those days, they had different people would entertain them, they would have a court jester, one who was his job was to make the Caliph and his entourage laugh, he tell jokes, do funny things, you know, like comedians we have today. Then they had also singing girls that women would come and sing songs and you know, which of course,
but they had a quarter astrologer of the ruler, he wanted to know what should he do, should he fight this battle should he do the astrologer would tell him all this sign that you know your Libra and this is about and you know, so that quarter astrologist again, haraam did different things, among the things which were there in the court for the entertainment of the Caliph, and his entourage was where the court scholars, this was now intellectual entertainment. So what they would do, they would have a scholar from the Shafi madhhab and one from the Hanafi, because those were the main two at the time. Basically, Maliki was small, humble, he had almost died out altogether. So they would have
100, free Sharpies color, and then they would throw out an issue of fake. And the two scholars would debate back and forth and so on. So So till one of them 111 would get a little bag of gold from the Caliph, his prize for winning the argument. Now, when they began this process, they were dead used to argue about actual fixed issues. But you can imagine, as years passed, they eventually ran out of real fit issues. And they started to make things up, what if
and what if, and then they they went to the point where they brought things which are just amazing, you know, things which which are completely fictitious. And among these issues, which ended up in this book, I was reading this book, which was in the new conference Association.
They were talking about the things which make break Whoo.
And among the things which they mentioned, which break we'll do that said, having sexual relations with a fish
if any sane
human being read that, you know, non Muslim, what do you think they will think about Muslims?
What are these people into
but it is found
In the books in the Hanafi old had a few books, there was another masala for example, in scharff old Shafi fit books from that coming out of that era
where they debated if a person passed wind into a bag, paper bag right and you close the bag tied it then you made Voodoo then you open the bag and let the wind out is your Voodoo broken.
But this is the product of that error and it is there in the MATLAB you know, I remember there was one issue which shift mouse and then
I was debating with this
from from Albania also was
the leading the most he actually is debating with him discussing with him about this issue of madhhab and positions and HDR because, of course, that man was a graduate from Azhar and deposition was he had finished the books, all everything is worked out. So
they were he was asking him he asked him about prayer on an airplane.
Can a person pray on an airplane?
So the Mufti said
he can make prayer on an airplane.
So he asked him, did you make he had?
Do you just make it he had? because surely there were no airplanes around? And they're in the books, right?
So he said, No, I'm basing it on prayer on a ship, in which they did do prayer on the ship from Santa located. So he said, that's it.
That's your HD hydride there. You have made chaos by chaos, you know, your analogy of compared to praying on a ship in the water with prayer on an airplane.
So he was stuck.
And he said the fact he accepted it, okay. Yes, I guess it
was necessary. He said actually, that he had that you just made contradicts your mother. He said yes.
So he said in the mother, but he mentioned the name of the book, the chapter and everything they were discussing is one of the from that same era, if a man
were to prey, on a swing on a on a piece of board that is normally swing on a piece of board the prey on the swing, which was not connected to anything from above or below.
not connected to anything above or below means he suspended above the earth. What is prayer be valid, and the ruling of the mother was no, it would not be valid. And he said, What is the airplane? But exactly that.
Anyway, the point is that
we follow the school's
rulings where they are in agreement with the texts from the Quran and the Sunnah as understood by the Sahaba. And where they are not in agreement, we leave them and that was the position held by the early scholars themselves anyway.
from the brothers side and give it to that brother there has been for a long time after the sisters.
If an issue is not mentioned in the Quran, or the Hadith, can we follow the opinion of a scholar on it? Well,
there is much of the rulings of today, which is not directly mentioned in the Quran and Hadith, but it is based on information contained in it. So where for example, a ruling is deduced
based on the crime and the if but not an actual statement, then we accept that ruling, but not necessarily permanently. For example, scholars of the past rule that smoking cigarettes was mcru many scholars
held that position, because they could not see in smoking, any harm beyond bad breath, smoking produced bad breath. And going back to the sun. Now, there is a process Sam said, Whoever eats raw onions or garlic should not pray in our mosques stay home. So it's considered makrooh to eat raw onions and garlic and come to the masjid. Why? Because the breath, the bad breath that comes from eating raw onions and garlic is harmful to those around us when we finished a lot of things that are related to law, right person was eating garlic is torturing his people who are praying next to him. So peroxisome said better you stay home and you miss out on the 27 additional times your prayer, you
know, blessings for your prayers. So the ruling was mcru. Now from 1979, when the Surgeon General of the United States of America informed the public, that it had been conclusively proven that smoking causes cancer.
And all it's smoking, the cigarette companies are now forced to put on the bottom of their cigarette boxes, you know, cause dangerous, hazardous to health and cancer causing all these different things, and they're not doing it out of concern for the public.
They're doing it because they were obliged.
Now we have that information, then the ruling of scholars of our time who have this additional information, that smoking in fact is haram. Because cancer causes death. And the Sharia rules as haram anything which you take, which you know can kill you, you take that deliberately This is haram. So those scholars have followed the spirit of the Sharia and change the ruling based on additional information. So when scholars deduce rulings, these rulings are not etched in stone.
There are rulings which may change based on new information.
So we are at liberty to follow them. We're at liberty to follow them. That's the most knowledgeable individuals amongst us they made this he had and they gave us this ruling we follow it. But if later on additional information comes where I scholar now is able to deduce a more accurate ruling based on more closely based to the Quran and then we have to follow that new ruling or that other ruling.
And that is the answer.
But if you have a good knowledge of money, then
we can select
some of the practice of this knowledge is not practice in any
any position held by a so called selfie
which is not found in the evidences of the scholars of the past, then that particular argument is error. Because a person today may be
trying to follow that particular path etc. And he comes to a conclusion, it doesn't necessarily mean that every ruling he makes is now going to be correct. So we still have to look at the evidences if he brings evidence Where is he going to bring evidence from either it's going to be from Quran or it's going to be from Sunnah. Or it's going to be some explanation of the Sahaba or of the Tabby in or something like this. This is what he's going to base his evidence on.
He's not going to bring it out of nowhere. If he brings it out of nowhere, then he's an error clearly.
So, if you find a ruling, for example,
where none of the four matters, and this is very rare, where none of the known format tabs follow this particular ruling today.
Still, if that position which the scholar has put forth is based on a an earlier ruling by some of the other scholars who are not from before, then it is legitimate.
And you have to look at the arguments of the four
Why they didn't take this position. And if the argument of that other scholar who was either their contemporaries came after or came before, is, in fact, a stronger position than that's what you follow.
It's just as simple as that.
As I said, the forest schools in general, and compass The sooner, but I can't say 100%, but in general is encompassed by, but it's not impossible that one of the scholars outside of those four because as I said, there are I mentioned in my book about 12, great imams.
12 we have four Now, what about the rulings of the other eight? and more, this is just eight out of many.
Does that mean their rulings are just irrelevant? No. Much of what they ruled was absorbed by the well known for, but it doesn't mean every single ruling they made was so if they had other evidences, which they built their ruling on from that period of time. It is also as legitimate to take that as to take it from any of the main for
just as legitimate as long as what people are presenting is based on evidence. Not just opinion and feeling and