Hacene Chebbani – The Removal Of Blame From The Great Imams

Hacene Chebbani
AI: Summary ©
The speakers discuss belief- based methods during the dry period of idGeneration, including the woman must not use mails or defective prayer while entering the state of Carrefouram, and must stay in her husband's house until the end of the period. The woman must not use mails until she has a valid excuse, and must have a valid excuse for leaving the house of her husband, and not develop healthy association with a madhab. The importance of identifying people of knowledge in the public and finding the right sources of knowledge is emphasized, along with the need to avoid false accusations and create voluntary prayers for Halloween.
AI: Transcript ©
00:06:21 --> 00:06:25

So today, we'll be talking inshallah about some

00:06:25 --> 00:06:29

of our great imams of the past who

00:06:29 --> 00:06:33

lived during the early days of Islam, specifically

00:06:33 --> 00:06:35

during the first 300 years.

00:06:36 --> 00:06:39

And we'll be talking about the four imams.

00:06:40 --> 00:06:43

Of course, we had a huge number of

00:06:43 --> 00:06:47

scholars, but these imams were famous because they

00:06:47 --> 00:06:51

had more students and their students were able

00:06:51 --> 00:06:55

to, you know, write books about their methodology

00:06:55 --> 00:06:57

and about their fiqh.

00:06:58 --> 00:07:01

So many people had access to their knowledge,

00:07:01 --> 00:07:04

and they had students from different parts of

00:07:04 --> 00:07:05

the world, the Muslim world.

00:07:06 --> 00:07:09

That's why their madhab or their schools of

00:07:09 --> 00:07:14

thought get, you know, were able to, or

00:07:14 --> 00:07:17

these people, their students were able to develop,

00:07:17 --> 00:07:22

you know, a body of knowledge that was

00:07:22 --> 00:07:27

preserved and kept in books throughout different generations.

00:07:29 --> 00:07:30

And they are well known in the Muslim

00:07:30 --> 00:07:34

world, Imam Abu Hanifa, Imam Malik, Imam Shafi

00:07:34 --> 00:07:37

'i, and Imam Ahmed ibn Hamal.

00:07:38 --> 00:07:40

And because some people are confused about, you

00:07:40 --> 00:07:42

know, why do we have schools of thought,

00:07:43 --> 00:07:47

then we try to answer this question tonight,

00:07:47 --> 00:07:49

bi-idhnillahi ta'ala, by going through the

00:07:49 --> 00:07:51

history of these schools of thought, of these

00:07:51 --> 00:07:58

madhab, and also talk about their methodology, about

00:07:58 --> 00:08:01

their methodology, and about the way they approach

00:08:01 --> 00:08:03

fiqh, and the way they approach the Qur

00:08:03 --> 00:08:06

'an, and the sunnah of our Prophet Muhammad,

00:08:07 --> 00:08:08

salallahu alayhi wasalam.

00:08:09 --> 00:08:13

And what I want to emphasize tonight, that

00:08:13 --> 00:08:17

actually they belong to one community.

00:08:17 --> 00:08:20

They were brothers, they were learning from each

00:08:20 --> 00:08:24

other, some of them were best friends, and

00:08:24 --> 00:08:26

they had a great relationship.

00:08:27 --> 00:08:29

And the development of these madhab is not

00:08:29 --> 00:08:34

something that happened like suddenly, someone like woke

00:08:34 --> 00:08:37

up in the morning and decided to establish

00:08:37 --> 00:08:38

a madhab.

00:08:38 --> 00:08:39

That didn't happen.

00:08:40 --> 00:08:43

It was a gradual process, right?

00:08:43 --> 00:08:45

And maybe they did not mean, these Imams

00:08:45 --> 00:08:50

did not mean to establish, you know, schools

00:08:50 --> 00:08:50

of thought.

00:08:52 --> 00:08:55

We don't have a proof that that was

00:08:55 --> 00:08:56

their intention.

00:08:57 --> 00:09:01

Their intention was to teach knowledge, and to

00:09:01 --> 00:09:04

share knowledge with members of their local communities.

00:09:06 --> 00:09:08

But later on, of course, as I said,

00:09:08 --> 00:09:12

you know, their students were able to share

00:09:12 --> 00:09:14

their knowledge and their fiqh with other people,

00:09:15 --> 00:09:17

and they became, you know, their students, the

00:09:17 --> 00:09:19

students of their student.

00:09:19 --> 00:09:21

They were able to write books and everything,

00:09:21 --> 00:09:23

and everything was attributed to one Imam.

00:09:23 --> 00:09:27

So this is how, you know, this is

00:09:27 --> 00:09:30

how these schools of thought were established.

00:09:30 --> 00:09:32

But first of all, I would like to

00:09:32 --> 00:09:37

share with you, you know, one of the

00:09:37 --> 00:09:40

most important characteristics of Ahlus Sunnah wal Jamaah,

00:09:41 --> 00:09:44

that we Ahlus Sunnah wal Jamaah, and these

00:09:44 --> 00:09:47

Imams are all Imams of Ahlus Sunnah wal

00:09:47 --> 00:09:51

Jamaah, we uphold the truth, and we treat

00:09:51 --> 00:09:53

people with mercy.

00:09:54 --> 00:09:58

This is a very beautiful, you know, principle

00:09:58 --> 00:10:01

that we learned from our Ulama of Ahlus

00:10:01 --> 00:10:04

Sunnah wal Jamaah, and I think, wallahu alam,

00:10:04 --> 00:10:06

this is taken also from the story of

00:10:06 --> 00:10:07

Al-Khadir, alayhi salam.

00:10:08 --> 00:10:10

If you go to Surah Al-Kahf 65,

00:10:11 --> 00:10:14

Allah subhanahu wa ta'ala told a great

00:10:14 --> 00:10:17

messenger, one of the greatest messenger of Banu

00:10:17 --> 00:10:20

Israel within the community of Banu Israel, who

00:10:20 --> 00:10:23

is Musa, alayhi salam, to go and learn

00:10:23 --> 00:10:24

from Al-Khadir, alayhi salam.

00:10:25 --> 00:10:27

And Allah subhanahu wa ta'ala told him

00:10:27 --> 00:10:30

that they granted him knowledge and mercy.

00:10:30 --> 00:10:33

So we Muslims, if we want to, you

00:10:33 --> 00:10:36

want to achieve the best results in our

00:10:36 --> 00:10:39

da'wah work, we have to mix between

00:10:39 --> 00:10:40

knowledge and mercy.

00:10:41 --> 00:10:44

And mercy means wisdom, means, you know, a

00:10:44 --> 00:10:45

soft approach.

00:10:47 --> 00:10:51

It means also you have to, when you

00:10:51 --> 00:10:54

share knowledge with people, with Muslims, you try

00:10:54 --> 00:10:57

to keep the community together, try to find

00:10:57 --> 00:10:58

solutions to people.

00:10:58 --> 00:11:01

Fiqh is about finding solutions to people and

00:11:01 --> 00:11:04

helping them have a good life on this

00:11:04 --> 00:11:08

earth, while being a good servant of Allah

00:11:08 --> 00:11:10

subhanahu wa ta'ala, while being a true

00:11:10 --> 00:11:12

servant of Allah subhanahu wa ta'ala.

00:11:13 --> 00:11:16

So this is the purpose of Shari'ah,

00:11:16 --> 00:11:20

is to serve people, you know, to bring

00:11:20 --> 00:11:22

benefits into the life people and protect them

00:11:22 --> 00:11:23

against harms.

00:11:24 --> 00:11:27

That is the highest objective of Shari'ah.

00:11:27 --> 00:11:30

And this is what mercy means here.

00:11:30 --> 00:11:33

Even though we know the story of Al

00:11:33 --> 00:11:36

-Khadir, alayhi salam, in all three incidents he

00:11:36 --> 00:11:41

had to choose between two, maybe, but he

00:11:41 --> 00:11:43

went for the lesser evil, and this is

00:11:43 --> 00:11:44

part of mercy.

00:11:45 --> 00:11:47

He went for the lesser evil in the

00:11:47 --> 00:11:50

first case and the second case, and this

00:11:50 --> 00:11:52

is part of mercy.

00:11:52 --> 00:11:56

So anyway, if you focus on knowledge, who

00:11:56 --> 00:11:57

is right and who is wrong, and you

00:11:57 --> 00:12:01

forget about mercy, you might actually create some

00:12:01 --> 00:12:03

division within the community.

00:12:04 --> 00:12:08

You create some hard feelings, negative feelings within

00:12:08 --> 00:12:10

our community.

00:12:11 --> 00:12:13

So you have to combine between knowledge and

00:12:13 --> 00:12:16

mercy when you do da'wah and when

00:12:16 --> 00:12:17

you teach Islam.

00:12:19 --> 00:12:22

Now today, inshallah, we'll get an idea about

00:12:22 --> 00:12:23

what is a madhhab.

00:12:24 --> 00:12:26

We'll talk a little bit about the approach

00:12:26 --> 00:12:28

of our ulama to the main sources of

00:12:28 --> 00:12:30

guidance in Islam, Qur'an and Sunnah.

00:12:30 --> 00:12:32

We'll talk about the four schools of thought,

00:12:33 --> 00:12:34

and the founder of the Hanafi madhhab is,

00:12:35 --> 00:12:38

of course, Imam Abu Hanifa, rahmatullahi alayhi, who

00:12:38 --> 00:12:40

lived most of his life in Iraq.

00:12:40 --> 00:12:42

He was born in the year 80 in

00:12:42 --> 00:12:47

the Hijri calendar, and he passed away in

00:12:47 --> 00:12:50

the year 150, after the Hijra of Rasulullah,

00:12:50 --> 00:12:52

sallallahu alayhi wa sallam.

00:12:53 --> 00:12:55

Some ulama, they said, he belonged to the

00:12:55 --> 00:12:59

generation of tabi'at tabi'in, the successors

00:12:59 --> 00:13:04

of the successors, but there are some ulama

00:13:04 --> 00:13:08

who said, no, actually he met some sahabahs

00:13:08 --> 00:13:12

among them, Anas ibn Malik radiyallahu anhu, but

00:13:12 --> 00:13:14

there is no proof that he learned from

00:13:14 --> 00:13:15

him.

00:13:16 --> 00:13:18

There is no proof that Imam Abu Hanifa

00:13:18 --> 00:13:23

learned from the sahabah, got knowledge from the

00:13:23 --> 00:13:23

sahabah.

00:13:24 --> 00:13:27

But some ulama, they said that he met

00:13:27 --> 00:13:28

some sahabah.

00:13:28 --> 00:13:30

And it is possible he was born in

00:13:30 --> 00:13:32

the year 80, after the Hijra of Rasulullah,

00:13:32 --> 00:13:33

sallallahu alayhi wa sallam.

00:13:33 --> 00:13:34

This is possible.

00:13:34 --> 00:13:36

Anas ibn Malik, for example, he used to

00:13:36 --> 00:13:39

live in Al-Basra, the city of Al

00:13:39 --> 00:13:39

-Basra.

00:13:40 --> 00:13:43

Abu Hanifa lived in the city of Baghdad,

00:13:44 --> 00:13:45

so in the same area of Iraq.

00:13:46 --> 00:13:49

And Anas ibn Malik, radiyallahu anhu, passed away

00:13:49 --> 00:13:52

in the year 96, 95, after the Hijra

00:13:52 --> 00:13:55

of Rasulullah, sallallahu alayhi wa sallam, 15 years

00:13:55 --> 00:14:00

or 16 years after, so after the birth

00:14:00 --> 00:14:02

of Abu Hanifa, radiyallahu anhu.

00:14:04 --> 00:14:06

Anas ibn Malik lived in the city of

00:14:06 --> 00:14:10

Medina, Imam Dar al-Hijra, and he was

00:14:10 --> 00:14:12

born in the year 93, after the Hijra

00:14:12 --> 00:14:14

of our Prophet Muhammad, sallallahu alayhi wa sallam,

00:14:15 --> 00:14:21

passed away in the year 179.

00:14:23 --> 00:14:26

Imam Malik did not travel, he did not

00:14:26 --> 00:14:29

go to any other city, he left only

00:14:29 --> 00:14:31

the city of Medina, the only time he

00:14:31 --> 00:14:33

left the city of Medina is for Hajj,

00:14:33 --> 00:14:35

when he decided to go to the city

00:14:35 --> 00:14:37

of Mecca to perform Hajj.

00:14:38 --> 00:14:40

That's the only trip he made in his

00:14:40 --> 00:14:42

life, he spent his whole life in the

00:14:42 --> 00:14:45

city of Medina, rahimahullah.

00:14:47 --> 00:14:51

And Abu Hanifa, rahimahullah, may Allah have mercy

00:14:51 --> 00:14:54

on him, he left the city of Baghdad,

00:14:55 --> 00:14:57

he traveled around, and he used to go,

00:14:57 --> 00:15:00

he used to visit Mecca a lot, and

00:15:00 --> 00:15:04

study, you know, with the scholars, the Meccan

00:15:04 --> 00:15:07

scholars, the local scholars of the city of

00:15:07 --> 00:15:11

Mecca, and he spent, he moved actually one

00:15:11 --> 00:15:13

time to the city of Mecca, and he

00:15:13 --> 00:15:17

stayed there for six years, around six years,

00:15:17 --> 00:15:18

in the year 130.

00:15:18 --> 00:15:22

So 20 years before he passed away, he

00:15:22 --> 00:15:24

spent six years in the city of Mecca,

00:15:25 --> 00:15:27

and he was, of course, spending his time

00:15:27 --> 00:15:30

teaching and also learning from the scholars of

00:15:30 --> 00:15:31

Mecca.

00:15:31 --> 00:15:37

Muhammad ibn Idris al-Shafi'i, rahimahullah, he

00:15:37 --> 00:15:40

was born in the year 150, the same

00:15:40 --> 00:15:42

year Abu Hanifa passed away.

00:15:43 --> 00:15:46

And he passed away, al-Shafi'i, in

00:15:46 --> 00:15:48

the year 204, after the hijrah of Rasulullah

00:15:48 --> 00:15:49

ﷺ.

00:15:51 --> 00:15:54

Al-Shafi'i was from Quraish, so his

00:15:54 --> 00:15:58

lineage goes back to Abdi Manaf, so he

00:15:58 --> 00:16:01

is basically related to our Prophet Muhammad ﷺ,

00:16:02 --> 00:16:04

but he was born in Gaza.

00:16:05 --> 00:16:08

He was born in Palestine, and his father

00:16:08 --> 00:16:10

passed away when he was two years old,

00:16:10 --> 00:16:12

so his mother took him back to the

00:16:12 --> 00:16:12

city of Mecca.

00:16:13 --> 00:16:16

She wanted him to grow up within his

00:16:17 --> 00:16:19

own tribe and with his own people, but

00:16:19 --> 00:16:21

he was not satisfied with that.

00:16:22 --> 00:16:24

He went and he lived with an Arab

00:16:24 --> 00:16:28

tribe, Hudayl, because they were excellent in speaking

00:16:28 --> 00:16:31

the classical Arabic language, so he learned poetry

00:16:31 --> 00:16:32

from them.

00:16:32 --> 00:16:34

He learned the Arabic language.

00:16:35 --> 00:16:37

He went to Yemen.

00:16:37 --> 00:16:40

He moved, he spent some time in Baghdad,

00:16:40 --> 00:16:43

in the city of Baghdad, and the rest

00:16:43 --> 00:16:44

of his life, he spent the rest of

00:16:44 --> 00:16:45

his life in Egypt.

00:16:46 --> 00:16:49

Imam al-Shafi'i, rahmatullahi alayhi, Muhammad ibn

00:16:49 --> 00:16:50

Idrees al-Shafi'i.

00:16:51 --> 00:16:55

Imam Ahmad ibn Hanbal, he was from the

00:16:55 --> 00:16:59

city of Baghdad, from Iraq, but he traveled

00:16:59 --> 00:17:00

a lot like Imam al-Shafi'i.

00:17:00 --> 00:17:02

He went to Yemen, he went to the

00:17:02 --> 00:17:03

city of Mecca, he went to the city

00:17:03 --> 00:17:07

of Medina, and he traveled around, was collecting

00:17:07 --> 00:17:08

the hadith.

00:17:09 --> 00:17:12

Imam Ahmad ibn Hanbal, he said, he was

00:17:12 --> 00:17:14

able to memorize around one million hadith.

00:17:14 --> 00:17:16

And when we say one million hadith, we

00:17:16 --> 00:17:18

don't mean one million different texts.

00:17:20 --> 00:17:25

So, if we talk about, let's say, two

00:17:25 --> 00:17:29

hundred hadiths with the same text, the ulema

00:17:29 --> 00:17:32

at the time, they used to classify them

00:17:32 --> 00:17:34

as different hadith because of the chain of

00:17:34 --> 00:17:35

narration.

00:17:36 --> 00:17:39

So this hadith is the same hadith, same

00:17:39 --> 00:17:44

text, but it has two hundred chain of

00:17:44 --> 00:17:49

narration or chain of transmission, two hundred chains

00:17:49 --> 00:17:49

of transmission.

00:17:49 --> 00:17:51

So it will be counted like two hundred

00:17:51 --> 00:17:53

hadiths or three hundred hadiths.

00:17:53 --> 00:17:56

So when we say that Imam Ahmad used

00:17:56 --> 00:17:58

to memorize one million hadiths, it doesn't mean

00:17:58 --> 00:18:03

one million different texts, but one million hadiths

00:18:03 --> 00:18:05

with different chains of narrations.

00:18:05 --> 00:18:08

But the hadith could be, as I said,

00:18:08 --> 00:18:10

the same, the text hadith, the same text

00:18:10 --> 00:18:13

will be repeated in two hundred, three hundred

00:18:13 --> 00:18:14

hadiths.

00:18:15 --> 00:18:18

And he was able to write his book,

00:18:19 --> 00:18:21

al-Musnad, which is a great book.

00:18:22 --> 00:18:25

Now, when it comes to al-madhhab, I

00:18:25 --> 00:18:29

think we believe that the best path to,

00:18:29 --> 00:18:31

I'll tell you about the ruling of al

00:18:31 --> 00:18:32

-madhhab.

00:18:32 --> 00:18:35

There are some people who are confused about

00:18:35 --> 00:18:35

it.

00:18:35 --> 00:18:37

Maybe I'll leave it till the end.

00:18:38 --> 00:18:40

Do we have the obligation to follow al

00:18:40 --> 00:18:41

-madhhab or not?

00:18:42 --> 00:18:44

So we'll tell you what the ulema said

00:18:44 --> 00:18:44

about it.

00:18:45 --> 00:18:47

But this is what the methodology that we

00:18:47 --> 00:18:50

try to follow, that we love and we

00:18:50 --> 00:18:54

respect the Imams, but we do not encourage

00:18:54 --> 00:18:56

blind following.

00:18:58 --> 00:19:00

So this is how we keep a balance

00:19:00 --> 00:19:03

in our life, in our religious life.

00:19:04 --> 00:19:08

We have the obligation to respect and love

00:19:08 --> 00:19:12

and appreciate the efforts of our Imam.

00:19:12 --> 00:19:16

They were great scholars, but we did not

00:19:16 --> 00:19:17

encourage a blind following.

00:19:17 --> 00:19:18

Why?

00:19:18 --> 00:19:21

Because we don't believe that they are ma'soom.

00:19:21 --> 00:19:23

Ahl al-sunnah wal jama'ah, they believe

00:19:23 --> 00:19:25

the only one who was ma'soom is Rasulullah

00:19:25 --> 00:19:28

ﷺ, infallible.

00:19:29 --> 00:19:32

That means he doesn't make a mistake when

00:19:32 --> 00:19:34

it comes to religious matters.

00:19:34 --> 00:19:37

If Rasulullah ﷺ makes a mistake in any

00:19:37 --> 00:19:41

religious matter, then Allah ﷻ would correct him.

00:19:43 --> 00:19:45

So he was not allowed to make a

00:19:45 --> 00:19:46

mistake in religious matters.

00:19:47 --> 00:19:50

Other people after him, including the Sahaba, no

00:19:50 --> 00:19:51

one is infallible.

00:19:51 --> 00:19:53

They don't know ilm al-ghayb.

00:19:54 --> 00:19:56

There are some sects who believe that their

00:19:56 --> 00:19:58

Imams know the knowledge of the unseen.

00:19:58 --> 00:20:00

They know what will happen in the future.

00:20:00 --> 00:20:02

They knew about what happened in the past.

00:20:02 --> 00:20:04

They know what's going on now around the

00:20:04 --> 00:20:04

world.

00:20:05 --> 00:20:06

They know everything.

00:20:06 --> 00:20:09

So basically they're giving them the attributes of

00:20:09 --> 00:20:10

Allah ﷻ.

00:20:12 --> 00:20:12

Right?

00:20:13 --> 00:20:15

Al-ma'soom huwa al-rasool ﷺ.

00:20:16 --> 00:20:19

So these Imams are not ma'soom.

00:20:20 --> 00:20:21

They are not infallible.

00:20:21 --> 00:20:22

They make mistakes.

00:20:23 --> 00:20:25

And I give you examples, some stories about

00:20:25 --> 00:20:27

the Sahaba who missed a hadith.

00:20:27 --> 00:20:29

They didn't know about a hadith.

00:20:30 --> 00:20:34

A hadith that could be now, or some

00:20:34 --> 00:20:37

masail of fiqh, that could be now considered

00:20:37 --> 00:20:41

basics in our life.

00:20:41 --> 00:20:43

Just because we have access to knowledge and

00:20:43 --> 00:20:44

we know about them.

00:20:44 --> 00:20:48

But some of the Sahaba missed this knowledge.

00:20:49 --> 00:20:51

So if that was the case with the

00:20:51 --> 00:20:57

Sahaba, who are the most knowledgeable, the most

00:20:57 --> 00:21:01

grounded in Islamic jurisprudence, the most mindful of

00:21:01 --> 00:21:05

Allah ﷻ, the best among the Muslim community,

00:21:06 --> 00:21:09

what would be the case with those who

00:21:09 --> 00:21:11

are less important than them?

00:21:12 --> 00:21:13

The other Imams, the Sahaba.

00:21:14 --> 00:21:17

You know you have the Sahaba, the companions

00:21:17 --> 00:21:19

of the Prophet ﷺ.

00:21:20 --> 00:21:22

They are the best people of this ummah.

00:21:22 --> 00:21:25

You cannot compare the status of an Imam

00:21:25 --> 00:21:28

with the status of the Sahaba ﷺ.

00:21:29 --> 00:21:29

Right?

00:21:30 --> 00:21:33

And yet we found that the Sahaba missed

00:21:33 --> 00:21:34

some knowledge ﷺ.

00:21:34 --> 00:21:36

I will give you some examples here.

00:21:36 --> 00:21:38

There are interesting stories about many things.

00:21:39 --> 00:21:42

That we, these days, we know them.

00:21:49 --> 00:21:54

Now when it comes to, let's talk a

00:21:54 --> 00:21:56

little bit about the relationship between these Imams.

00:22:00 --> 00:22:03

So at the end, when we say they

00:22:03 --> 00:22:08

had their own schools of thought, what does

00:22:08 --> 00:22:08

it mean?

00:22:09 --> 00:22:13

It means that they disagreed on different masā

00:22:13 --> 00:22:14

'il of fiqh.

00:22:14 --> 00:22:15

This is a fact.

00:22:16 --> 00:22:16

We cannot ignore it.

00:22:17 --> 00:22:17

We cannot deny it.

00:22:18 --> 00:22:18

Right?

00:22:19 --> 00:22:21

If they all agreed on the masā'il

00:22:21 --> 00:22:24

of fiqh, then we don't, we won't have

00:22:24 --> 00:22:26

schools of thought.

00:22:26 --> 00:22:27

Right?

00:22:27 --> 00:22:28

We won't have madhhab.

00:22:29 --> 00:22:31

Otherwise what's the point of having a madhhab,

00:22:31 --> 00:22:34

Maliki madhhab, and Hanafi madhhab, and Shafi'i?

00:22:34 --> 00:22:37

So there was some sort of disagreement between

00:22:37 --> 00:22:38

these scholars.

00:22:38 --> 00:22:41

But was it healthy or unhealthy disagreement?

00:22:41 --> 00:22:42

That's the point.

00:22:44 --> 00:22:46

And here today, I would like to say

00:22:46 --> 00:22:49

that the relationship, these Imams had a great

00:22:49 --> 00:22:50

relationship.

00:22:50 --> 00:22:52

They enjoyed a great relationship.

00:22:53 --> 00:22:54

They used to love each other.

00:22:57 --> 00:22:59

Al-Imam, for example, Malik, he was the

00:22:59 --> 00:23:00

student of Imam Shafi'i.

00:23:03 --> 00:23:06

He said, Al-Shafi'i ustadi, he's my

00:23:06 --> 00:23:06

teacher.

00:23:07 --> 00:23:08

I took knowledge from him.

00:23:08 --> 00:23:13

Shafi'i said about Imam Malik, he said,

00:23:13 --> 00:23:14

I took knowledge from him.

00:23:15 --> 00:23:17

He said, وَلَيْسَ أَحَدٌ أَمَنُّ عَلَيَّ مِنَ الْإِمَامِ

00:23:17 --> 00:23:20

مَالِكِ He said, there is no one who

00:23:20 --> 00:23:23

has more favors upon me than Imam Malik.

00:23:24 --> 00:23:25

This is what Shafi'i is saying.

00:23:25 --> 00:23:30

وَقَالَ إِذَا كَانَ إِذَا ذُكِّرَ الْعُلَمَاءُ فَالْإِمَامُ مَالِكُ

00:23:30 --> 00:23:33

نَجْمٌ ثَاقِبٌ He said, if the ulama, the

00:23:33 --> 00:23:37

scholars have mentioned, then Imam Malik among them

00:23:37 --> 00:23:39

is like a shining star.

00:23:39 --> 00:23:41

He's like a shining star.

00:23:41 --> 00:23:45

This is Imam Shafi'i who spent time

00:23:45 --> 00:23:46

with Imam Malik.

00:23:47 --> 00:23:48

He went to city of Medina.

00:23:49 --> 00:23:51

He studied his book, the book that was

00:23:51 --> 00:23:54

authored by Imam Malik, Muwatta, Muwatta Imam Malik.

00:23:55 --> 00:23:57

And Imam Shafi'i studied the whole book

00:23:57 --> 00:23:58

with Imam Malik.

00:23:58 --> 00:24:00

And he was able to memorize the book

00:24:00 --> 00:24:02

in nine days, Imam Shafi'i.

00:24:03 --> 00:24:04

And then he read the book, he went

00:24:04 --> 00:24:07

through it with Imam Malik, and he was

00:24:07 --> 00:24:08

discussing the masail of fiqh with him.

00:24:08 --> 00:24:11

He was one of his best teachers.

00:24:13 --> 00:24:15

And Imam Shafi'i was one of the

00:24:15 --> 00:24:16

best teachers of Imam Ahmad.

00:24:19 --> 00:24:21

Imam Ahmad considers Imam Shafi'i one of

00:24:21 --> 00:24:22

his best teachers.

00:24:23 --> 00:24:25

And he studied under him, he met him

00:24:25 --> 00:24:26

in the city of Baghdad.

00:24:26 --> 00:24:28

They used to love each other, to visit

00:24:28 --> 00:24:29

each other, spend time together.

00:24:31 --> 00:24:33

So they didn't have like, this is a

00:24:33 --> 00:24:35

Hanafi university, this is a Shafi'i masjid,

00:24:35 --> 00:24:37

this is a Maliki center.

00:24:37 --> 00:24:40

They didn't have these things, at all.

00:24:40 --> 00:24:44

It was one community, one community.

00:24:45 --> 00:24:48

But they had teachers, and among the best

00:24:48 --> 00:24:51

teachers were, like Imam, as I said, Imam

00:24:51 --> 00:24:56

Abu Hanifa had students like Abu Yusuf Yaqub

00:24:56 --> 00:24:57

Ibn Ibrahim.

00:24:58 --> 00:24:59

His name is very interesting.

00:24:59 --> 00:25:02

This is one of the most famous students

00:25:02 --> 00:25:04

of Imam Abu Hanifa.

00:25:04 --> 00:25:10

Abu Yusuf Yaqub Ibn Ibrahim, with Ibrahim alayhi

00:25:10 --> 00:25:11

salam, Prophet Ibrahim.

00:25:13 --> 00:25:15

He was, you know Prophet Ibrahim alayhi salam

00:25:15 --> 00:25:18

had a son, has a grandson.

00:25:19 --> 00:25:23

His children were Ishaq and Yaqub, but his

00:25:23 --> 00:25:26

grandchild was Yaqub alayhi salam.

00:25:27 --> 00:25:29

And Yaqub alayhi salam, one of his children

00:25:29 --> 00:25:30

was Yusuf alayhi salam.

00:25:31 --> 00:25:36

So he missed Ishaq in his name here,

00:25:36 --> 00:25:38

but his name used to be Abu Yusuf

00:25:38 --> 00:25:41

Yaqub Ibn Ibrahim al-Kufi.

00:25:41 --> 00:25:43

And he was one of the best students

00:25:43 --> 00:25:45

of Imam Abu Hanifa.

00:25:46 --> 00:25:48

One of the best students also, Muhammad Ibn

00:25:48 --> 00:25:50

al-Hassan al-Shaybani.

00:25:51 --> 00:25:56

Imam Shafi'i traveled to Baghdad, sat down

00:25:56 --> 00:25:57

with Muhammad Ibn al-Hassan al-Shaybani.

00:25:57 --> 00:26:00

He took knowledge from him, he studied his

00:26:00 --> 00:26:03

books, the books that were written by Muhammad

00:26:03 --> 00:26:04

Ibn al-Hassan al-Shaybani.

00:26:04 --> 00:26:06

So they used to interact with each other

00:26:06 --> 00:26:09

and spend time and support each other.

00:26:09 --> 00:26:13

So whenever one of the Imams is asked

00:26:13 --> 00:26:16

about another Imam, who would say something beautiful

00:26:16 --> 00:26:17

about him.

00:26:17 --> 00:26:19

For example, Imam Shafi'i said about Imam

00:26:19 --> 00:26:25

Abu Hanifa, He said, Imam Shafi'i said

00:26:25 --> 00:26:29

about Abu Hanifa, that people are like children

00:26:29 --> 00:26:32

to Abu Hanifa in the area of Fiqh.

00:26:33 --> 00:26:35

Or they are all dependents of Abu Hanifa

00:26:35 --> 00:26:36

in the area of Fiqh.

00:26:37 --> 00:26:39

And Imam Shafi'i himself, he was the

00:26:39 --> 00:26:41

teacher of Imam Ahmad, but he used to

00:26:41 --> 00:26:43

tell Imam Ahmad, you have more knowledge about

00:26:43 --> 00:26:43

Hadith.

00:26:43 --> 00:26:48

So whenever you find an authentic Hadith, tell

00:26:48 --> 00:26:49

me about it, so I can use it

00:26:49 --> 00:26:50

in my research.

00:26:51 --> 00:26:54

Imam Shafi'i, who was the teacher of

00:26:54 --> 00:26:57

Imam Ahmad, telling Imam Ahmad, you have more

00:26:57 --> 00:26:59

knowledge about Hadith and about the Rijal, the

00:26:59 --> 00:27:00

narrators.

00:27:01 --> 00:27:03

Rijal of Hadith, the narrators of Hadith.

00:27:03 --> 00:27:06

If you find an authentic Hadith, then tell

00:27:06 --> 00:27:09

me about it, so I can use it

00:27:09 --> 00:27:11

in my research.

00:27:11 --> 00:27:17

So that was the relationship between these four

00:27:17 --> 00:27:17

Imams.

00:27:17 --> 00:27:20

And of course, that was the same relationship

00:27:20 --> 00:27:24

between these Imams and other Imams, with some

00:27:24 --> 00:27:24

exceptions.

00:27:25 --> 00:27:27

Nothing is perfect in this life.

00:27:27 --> 00:27:28

With some exceptions.

00:27:29 --> 00:27:31

We have in the books of history, you

00:27:31 --> 00:27:34

know, some scholars, they had some frictions.

00:27:34 --> 00:27:38

They had some unhealthy, you know, unhealthy disagreements.

00:27:38 --> 00:27:41

But that was not the norm.

00:27:42 --> 00:27:44

It was, these are isolated cases.

00:27:45 --> 00:27:47

But all these great Imams used to respect

00:27:47 --> 00:27:50

each other, and learn from each other.

00:27:51 --> 00:27:53

Now when it comes to the history of

00:27:53 --> 00:27:56

the Islamic jurisprudence, so when the ulema talk

00:27:56 --> 00:28:00

about the golden era for the Islamic jurisprudence,

00:28:01 --> 00:28:03

they divided this era, this golden era, into

00:28:03 --> 00:28:06

four phases, or four periods of time.

00:28:06 --> 00:28:10

Now, this is usually the case, you might

00:28:10 --> 00:28:12

read some other books, they have a different

00:28:12 --> 00:28:13

arrangement.

00:28:14 --> 00:28:16

But this is usually the case, they divide

00:28:16 --> 00:28:20

this golden era into four periods of time.

00:28:20 --> 00:28:23

So the first period, without any disagreement, is

00:28:23 --> 00:28:26

the period of Rasulullah ﷺ.

00:28:26 --> 00:28:30

The era of our Prophet Muhammad ﷺ started

00:28:30 --> 00:28:34

from 610 in the Christian era, till 632

00:28:34 --> 00:28:36

in the Christian era.

00:28:37 --> 00:28:40

So Rasulullah ﷺ was sent as a messenger

00:28:40 --> 00:28:42

in the year 610.

00:28:43 --> 00:28:46

So that would be 12 or 13 years

00:28:46 --> 00:28:47

before the Hijrah.

00:28:47 --> 00:28:50

12 or 13 years before the Hijrah of

00:28:50 --> 00:28:55

Rasulullah ﷺ, and 11 years in the Hijri

00:28:55 --> 00:28:57

calendar in the city of Medina.

00:28:57 --> 00:28:59

Because when he moved to Medina, he stayed

00:28:59 --> 00:29:02

there for 11 years, and he passed away

00:29:02 --> 00:29:02

ﷺ.

00:29:03 --> 00:29:06

During this period of time, the only sources

00:29:06 --> 00:29:09

of knowledge were the Qur'an, and the

00:29:09 --> 00:29:11

sunnah of our Prophet Muhammad ﷺ.

00:29:12 --> 00:29:15

And who was interpreting the Qur'an and

00:29:15 --> 00:29:17

giving fatwas to Muslims?

00:29:18 --> 00:29:20

It was Rasulullah ﷺ.

00:29:21 --> 00:29:25

He was the only authority, the only source

00:29:25 --> 00:29:29

of legal authority at that time.

00:29:30 --> 00:29:33

So no one would take the opinion of

00:29:33 --> 00:29:37

another Sahabi, when Rasulullah ﷺ is still alive

00:29:37 --> 00:29:39

and he is present.

00:29:40 --> 00:29:41

Right?

00:29:41 --> 00:29:44

So that was, it was very simple.

00:29:45 --> 00:29:49

And all the Sahabi ﷺ had the obligation

00:29:49 --> 00:29:52

to follow the sunnah and obey the messenger

00:29:52 --> 00:29:53

ﷺ.

00:29:54 --> 00:29:56

The second era is the era of the

00:29:56 --> 00:29:59

rightly guided caliphs, al-Khulafa al-Rashidun.

00:30:00 --> 00:30:02

And it started from the time of his

00:30:02 --> 00:30:06

death to approximately 662 in the Christian era,

00:30:06 --> 00:30:07

660.

00:30:08 --> 00:30:10

These are approximate numbers from the year 11

00:30:10 --> 00:30:12

till 41.

00:30:12 --> 00:30:14

41 is Aam al-Jama'ah.

00:30:15 --> 00:30:17

Aam al-Jama'ah when Ali ibn Abi

00:30:17 --> 00:30:19

Talib ﷺ was assassinated.

00:30:19 --> 00:30:23

Then al-Hasan, his son, radiallahu anhu, became

00:30:23 --> 00:30:24

the khalifa.

00:30:24 --> 00:30:26

But he became the khalifa for only six

00:30:26 --> 00:30:28

months or nine months, al-Hasan ibn Ali

00:30:28 --> 00:30:29

ibn Abi Talib.

00:30:29 --> 00:30:34

And then he gave up the position of

00:30:34 --> 00:30:34

al-Khulafa.

00:30:35 --> 00:30:39

He allowed Muawiyah ibn Abi Sufyan to be

00:30:39 --> 00:30:41

the khalifa at that time.

00:30:41 --> 00:30:43

But it was called Aam al-Jama'ah

00:30:43 --> 00:30:45

because there was some disagreement between two big

00:30:45 --> 00:30:48

parties, Ali ibn Abi Talib and Muawiyah.

00:30:49 --> 00:30:55

And then the Muslims became united again, alhamdulillah,

00:30:55 --> 00:30:58

when Muawiyah became, Muawiyah ibn Abi Sufyan, radiallahu

00:30:58 --> 00:31:01

anhu, became the leader or the khalifa.

00:31:01 --> 00:31:04

And that's the starting of the Umayyad Caliphate.

00:31:05 --> 00:31:12

From 141 till 125 or 126 if I'm

00:31:12 --> 00:31:12

not mistaken.

00:31:13 --> 00:31:15

And then came the Abbasid Caliphate.

00:31:16 --> 00:31:20

So here, during this period, the era of

00:31:20 --> 00:31:25

the four rightly guided Abu Bakr as-Siddiq,

00:31:25 --> 00:31:26

who ruled for two years or two years

00:31:26 --> 00:31:29

and a half, Umar ibn Khattab for 10

00:31:29 --> 00:31:32

years, Uthman ibn Affan maybe for 12 years,

00:31:32 --> 00:31:35

radiallahu anhu, and then Ali ibn Abi Talib.

00:31:36 --> 00:31:42

So these four khalifa were greatly respected by

00:31:42 --> 00:31:43

the Muslims at that time.

00:31:43 --> 00:31:46

And they were ulama, they were mujtahidun.

00:31:47 --> 00:31:50

Mujtahid is a scholar who has reached the

00:31:50 --> 00:31:54

highest level of expertise in the area of,

00:31:55 --> 00:31:58

you know, in the interpretation of Islamic laws.

00:31:58 --> 00:32:00

So he knows the Qur'an, he knows

00:32:00 --> 00:32:03

the Arabic language, he knows most of the

00:32:03 --> 00:32:03

ahadith.

00:32:04 --> 00:32:06

So he's a mujtahid, he has the tools,

00:32:07 --> 00:32:09

he has the ability to derive rulings from

00:32:09 --> 00:32:11

the Qur'an and the sunnah of our

00:32:11 --> 00:32:16

messenger, That was the case with the khulafa

00:32:16 --> 00:32:17

ar-rashidun.

00:32:18 --> 00:32:20

So most of the time, most of the

00:32:20 --> 00:32:22

time people when they have a problem, an

00:32:22 --> 00:32:24

issue, or they need a fatwa, they go

00:32:24 --> 00:32:27

to this khulafa, or they go to the

00:32:27 --> 00:32:29

sahaba, radiallahu anhu, who used to live during

00:32:29 --> 00:32:30

that time.

00:32:30 --> 00:32:34

For example, Abdullah ibn Mas'ud, Abdullah ibn

00:32:34 --> 00:32:37

Umar, Abdullah ibn Abbas, Mu'ath ibn Jabal,

00:32:37 --> 00:32:40

Zayd ibn Thabit, Ubayy ibn Ka'b.

00:32:40 --> 00:32:42

These are the fuqaha among the sahaba.

00:32:43 --> 00:32:45

They used to help the khulafa ar-rashidun

00:32:45 --> 00:32:48

in teaching people, teaching them fiqh.

00:32:48 --> 00:32:50

But Abdullah ibn Mas'ud and Ali ibn

00:32:50 --> 00:32:52

Abi Talib, they spent the rest of their

00:32:52 --> 00:32:54

life in Iraq, in the area of Iraq.

00:32:55 --> 00:32:57

That's why they say, the people, the historians,

00:32:58 --> 00:32:59

they said most of the fiqh of Abu

00:32:59 --> 00:33:02

Hanifa, is taken from Abdullah ibn Mas'ud

00:33:02 --> 00:33:04

and Ali ibn Abi Talib, because they lived

00:33:04 --> 00:33:05

in Iraq.

00:33:06 --> 00:33:09

Because these sahabis taught some, they had students.

00:33:10 --> 00:33:13

And these students had students, and Imam Abu

00:33:13 --> 00:33:16

Hanifa, for example, one of his best teachers,

00:33:18 --> 00:33:22

Hammad ibn Abi Sulayman, who learned from someone,

00:33:22 --> 00:33:25

his name Alqama, this guy Alqama was one

00:33:25 --> 00:33:27

of the students of Abdullah ibn Mas'ud.

00:33:28 --> 00:33:31

So they said most of the fiqh of

00:33:31 --> 00:33:33

Abu Hanifa was taken from Abdullah ibn Mas

00:33:33 --> 00:33:34

'ud and Ali ibn Abi Talib, because they

00:33:34 --> 00:33:37

lived in Iraq, and people had the opportunity

00:33:37 --> 00:33:39

to learn from them.

00:33:41 --> 00:33:46

So, and Abu Bakr al-Siddiq, radiallahu anhu,

00:33:46 --> 00:33:47

for example, made a statement.

00:33:48 --> 00:33:51

And this statement shows their methodology.

00:33:52 --> 00:33:53

Their methodology was always the same.

00:33:54 --> 00:33:56

He said, if I am dealing with a

00:33:56 --> 00:34:00

fiqh issue, or I'm looking for an answer

00:34:00 --> 00:34:03

for something, I would consult the book of

00:34:03 --> 00:34:04

Allah subhanahu wa ta'ala.

00:34:04 --> 00:34:06

If I don't find anything in the book

00:34:06 --> 00:34:08

of Allah subhanahu wa ta'ala, I would

00:34:08 --> 00:34:11

look into the sunnah of our messenger, sallallahu

00:34:11 --> 00:34:12

alayhi wa sallam.

00:34:12 --> 00:34:14

This is after the death of the prophet.

00:34:15 --> 00:34:17

And then if I don't find anything in

00:34:17 --> 00:34:19

the sunnah of the messenger, sallallahu alayhi wa

00:34:19 --> 00:34:21

sallam, I would consult the sahaba.

00:34:22 --> 00:34:27

If they all agree on one ruling, then

00:34:27 --> 00:34:30

this is ijma', the consensus of the sahaba,

00:34:30 --> 00:34:33

and Abu Bakr radiallahu anhu, he said, I

00:34:33 --> 00:34:34

would use it.

00:34:35 --> 00:34:37

I would use it as an answer, as

00:34:37 --> 00:34:39

a solution for this matter at hand.

00:34:41 --> 00:34:44

If they disagree, then he had the choice

00:34:44 --> 00:34:47

to choose between two opinions of the sahaba.

00:34:47 --> 00:34:50

He had two opinions about something, then he

00:34:50 --> 00:34:53

would choose one of the two opinions, radiallahu

00:34:53 --> 00:34:53

anhu.

00:34:53 --> 00:34:55

If he was not able to get any

00:34:55 --> 00:34:58

feedback from the sahaba, then he said, I

00:34:58 --> 00:34:59

will use ijtihad.

00:35:00 --> 00:35:02

Ijtihad could be through qiyas, which is analogy,

00:35:03 --> 00:35:05

or he will look at the principles, general

00:35:05 --> 00:35:08

principles of fiqh, and come up with a

00:35:08 --> 00:35:11

fatwa or a solution to any problem he

00:35:11 --> 00:35:13

deals with, or he dealt with.

00:35:14 --> 00:35:16

So that was the methodology of all the

00:35:16 --> 00:35:20

sahaba, radiallahu anhu, and specifically the khulafa ar

00:35:20 --> 00:35:21

-rashidun.

00:35:22 --> 00:35:25

But it was a period of legal interpretation,

00:35:25 --> 00:35:27

like the ulama, they said here, they have

00:35:27 --> 00:35:29

some description of this area.

00:35:29 --> 00:35:32

There was elaboration of Islamic principles taken from

00:35:32 --> 00:35:35

the Qur'an and the sunnah, and doors

00:35:35 --> 00:35:36

were open for ijtihad.

00:35:37 --> 00:35:39

The sahaba were allowed to do ijtihad, which

00:35:39 --> 00:35:43

is legal reasoning or juristic reasoning.

00:35:44 --> 00:35:47

And also there was the emergence of the

00:35:47 --> 00:35:50

third primary source of legislation, which is ijma

00:35:50 --> 00:35:50

'a.

00:35:50 --> 00:35:53

So we have the primary sources of legislation

00:35:53 --> 00:35:56

in our deen, Qur'an, and the sunnah,

00:35:57 --> 00:36:00

ijma'a, number three, and then qiyas, number

00:36:00 --> 00:36:01

four.

00:36:01 --> 00:36:06

And then the other sources of legislation, they

00:36:06 --> 00:36:09

are controversial, they are not agreed upon.

00:36:09 --> 00:36:12

But all the ulama agreed that the Qur

00:36:12 --> 00:36:15

'an is the primary source of guidance, then

00:36:15 --> 00:36:18

the sunnah, then ijma'a, which is consensus,

00:36:18 --> 00:36:20

when all the ulama agree on a masala,

00:36:21 --> 00:36:23

and then qiyas, which is analogy.

00:36:24 --> 00:36:27

Now the second, the other, the third phase,

00:36:27 --> 00:36:30

is the era of young companions and successors.

00:36:30 --> 00:36:33

So we have some young companions, like Anas

00:36:33 --> 00:36:35

ibn Malik, who was young at the time

00:36:35 --> 00:36:37

of Rasulallah ﷺ, but he lived a long

00:36:37 --> 00:36:41

life, till 96 or 95, he died at

00:36:41 --> 00:36:43

the age of 96 or 95.

00:36:44 --> 00:36:47

So he had the opportunity to live with

00:36:47 --> 00:36:48

successors, tabi'een.

00:36:49 --> 00:36:50

Hassan al-Basri used to live in the

00:36:50 --> 00:36:52

city of al-Basra, and he used to

00:36:52 --> 00:36:54

study with Anas ibn Malik, he took his

00:36:54 --> 00:36:56

knowledge from Anas ibn Malik.

00:36:56 --> 00:36:58

Some other tabi'een, many tabi'een, had

00:36:58 --> 00:37:00

the opportunity to meet Anas ibn Malik and

00:37:00 --> 00:37:01

the rest of the sahaba.

00:37:02 --> 00:37:04

So here, this is the era of, they

00:37:04 --> 00:37:07

call it the young companions and successors, and

00:37:07 --> 00:37:11

it is from 662 to 722.

00:37:12 --> 00:37:15

As I said, these are approximate numbers, but

00:37:15 --> 00:37:19

in the hijri calendar from 41 to 100

00:37:19 --> 00:37:22

in the hijri calendar.

00:37:24 --> 00:37:27

100 is the time when Umar ibn Abdul

00:37:27 --> 00:37:28

-Aziz used to be a khalifa.

00:37:29 --> 00:37:33

Many ulama consider him a rightly guided caliph.

00:37:34 --> 00:37:35

Ya'ani khalifatun rashid.

00:37:36 --> 00:37:39

Umar ibn Abdul-Aziz was following the path

00:37:39 --> 00:37:42

of the four caliphs, Umar, Abu Bakr as

00:37:42 --> 00:37:45

-Siddiq, following their methodology and their guidance.

00:37:46 --> 00:37:48

Abu Bakr as-Siddiq, Umar ibn al-Khattab,

00:37:48 --> 00:37:49

Uthman and Ali.

00:37:51 --> 00:37:53

And then came the fourth phase.

00:37:54 --> 00:37:57

Of course, during the third phase, there are

00:37:57 --> 00:38:02

some, you know, here the four imams were

00:38:02 --> 00:38:03

not active during this period.

00:38:03 --> 00:38:05

Who was teaching during this period?

00:38:06 --> 00:38:09

We had famous teachers in different cities, like

00:38:09 --> 00:38:11

Ata'a ibn Abi Rabah, Muhammad ibn Sirin,

00:38:11 --> 00:38:12

al-Hassan al-Basri.

00:38:13 --> 00:38:14

There are scholars in the city of Basra,

00:38:14 --> 00:38:16

in Al-Kufa, in Medina, in the city

00:38:16 --> 00:38:17

of Mecca.

00:38:17 --> 00:38:21

Different scholars, but these scholars did not establish

00:38:21 --> 00:38:22

schools of thought.

00:38:23 --> 00:38:24

Right?

00:38:24 --> 00:38:25

They are not like the four imams.

00:38:26 --> 00:38:29

But the four imams learned from these scholars.

00:38:30 --> 00:38:32

Like Imam Abu Hanifa at this time, he

00:38:32 --> 00:38:34

is 20 years old.

00:38:34 --> 00:38:36

And he just started learning.

00:38:37 --> 00:38:39

He just started learning because he did not

00:38:39 --> 00:38:42

start searching for knowledge at a younger age.

00:38:43 --> 00:38:44

He was a tajir.

00:38:44 --> 00:38:45

He was a merchant.

00:38:45 --> 00:38:50

And he started learning at a later, I

00:38:50 --> 00:38:53

don't know at which time in his life,

00:38:54 --> 00:38:56

how old was he when he started learning.

00:38:56 --> 00:38:59

But he didn't start it.

00:38:59 --> 00:39:01

Like there are some other ulama who memorized

00:39:01 --> 00:39:03

the Qur'an when they were still young,

00:39:03 --> 00:39:04

when they were children.

00:39:05 --> 00:39:07

And they started collecting the ahadith when they

00:39:07 --> 00:39:08

were young.

00:39:08 --> 00:39:11

But anyway, it doesn't degrade the status of

00:39:11 --> 00:39:11

Imam Abu Hanifa.

00:39:12 --> 00:39:13

It doesn't matter.

00:39:13 --> 00:39:15

He became a great imam.

00:39:16 --> 00:39:23

And his school is one of the recognized

00:39:23 --> 00:39:27

schools of thought within the Sunni Muslim world.

00:39:29 --> 00:39:34

Now, during this era, the scholarly research was

00:39:34 --> 00:39:35

expanded.

00:39:35 --> 00:39:37

But there was always a problem.

00:39:38 --> 00:39:42

It was this era, third phase, witnessed the

00:39:42 --> 00:39:44

emergence of hadith fabricators.

00:39:46 --> 00:39:47

Hadith fabricators.

00:39:47 --> 00:39:50

There are people who had a very ill

00:39:50 --> 00:39:50

intention.

00:39:51 --> 00:39:54

And they wanted to hurt Islam from inside.

00:39:54 --> 00:39:56

Some other people maybe did it with a

00:39:56 --> 00:39:57

good intention.

00:39:58 --> 00:40:00

Maybe some people did it for other reasons,

00:40:00 --> 00:40:00

Allah knows.

00:40:01 --> 00:40:06

But this era has witnessed the emergence of

00:40:06 --> 00:40:07

hadith fabricators.

00:40:07 --> 00:40:10

Some people started fabricating ahadith.

00:40:10 --> 00:40:12

And this is of course a major sin.

00:40:13 --> 00:40:14

But the ulama had to deal with this

00:40:14 --> 00:40:14

issue.

00:40:15 --> 00:40:17

And that's why they started collecting the ahadith

00:40:17 --> 00:40:22

of Rasulallah ﷺ and verifying the isnad and

00:40:22 --> 00:40:26

the chains of narration of this ahadith.

00:40:26 --> 00:40:30

And trying to sort this ahadith out and

00:40:30 --> 00:40:33

distinguish between what is weak, what is fabricated,

00:40:34 --> 00:40:35

and what is sahih.

00:40:36 --> 00:40:39

Now the last here, the fourth phase, is

00:40:39 --> 00:40:42

the era of compilation and codification of laws

00:40:42 --> 00:40:44

and expert jurists.

00:40:44 --> 00:40:46

We mean here the four imams and the

00:40:46 --> 00:40:49

other scholars who lived during their time.

00:40:50 --> 00:40:53

Imam Malik, Abu Hanifa, al-Shafi'i, and

00:40:53 --> 00:40:53

Imam Ahmed.

00:40:54 --> 00:40:56

And this started with the year 100 after

00:40:56 --> 00:40:59

the death of Umar ibn Abdul Aziz till

00:40:59 --> 00:41:02

350 in the Hijri calendar.

00:41:03 --> 00:41:05

And it was a rich era.

00:41:05 --> 00:41:11

People were very active in teaching and learning.

00:41:12 --> 00:41:18

These cities that I mentioned had big names,

00:41:18 --> 00:41:22

big scholars teaching and having their students.

00:41:22 --> 00:41:25

And the Muslim community they used to give

00:41:25 --> 00:41:31

attention to the matter of learning and teaching.

00:41:31 --> 00:41:34

People used to memorize the ahadith of Rasulallah

00:41:34 --> 00:41:35

ﷺ.

00:41:35 --> 00:41:38

We find people there who used to memorize

00:41:38 --> 00:41:41

thousands of the ahadith of Rasulallah ﷺ.

00:41:42 --> 00:41:43

They used to write books.

00:41:43 --> 00:41:45

The fatawa of the sahaba.

00:41:45 --> 00:41:47

They were collecting the fatawas of the sahaba.

00:41:48 --> 00:41:49

The fatawas of the tabi'in.

00:41:51 --> 00:41:53

So the ummah was very active at that

00:41:53 --> 00:41:58

time in expanding the scope of research.

00:42:00 --> 00:42:02

Scholarly research.

00:42:02 --> 00:42:04

But after that, after this period of time

00:42:04 --> 00:42:10

after the 4th Hijri or the 4th century

00:42:10 --> 00:42:14

within the Hijri calendar then most of the

00:42:14 --> 00:42:16

people who came after them they did not

00:42:16 --> 00:42:18

bring something new.

00:42:18 --> 00:42:22

They were just elaborating the work elaborating on

00:42:22 --> 00:42:24

the work of the previous imams.

00:42:24 --> 00:42:28

Or summarizing their work or writing trying to

00:42:28 --> 00:42:31

work with the foundations of this imam or

00:42:31 --> 00:42:33

that imam or this school of thought.

00:42:33 --> 00:42:37

So after that people were satisfied with what

00:42:37 --> 00:42:38

is called taqlid.

00:42:38 --> 00:42:39

What is taqlid?

00:42:39 --> 00:42:43

Just following the fiqh of the previous imams

00:42:43 --> 00:42:44

without any ijtihad.

00:42:45 --> 00:42:47

Actually some scholars after that later on they

00:42:47 --> 00:42:48

would say, okay there will be no ijtihad.

00:42:49 --> 00:42:51

The door of ijtihad should be closed.

00:42:52 --> 00:42:53

And we are not supposed to look into

00:42:53 --> 00:42:54

new matters.

00:42:54 --> 00:42:57

And just follow what the previous imams have

00:42:57 --> 00:43:00

written and have left for us.

00:43:00 --> 00:43:00

And that's it.

00:43:00 --> 00:43:01

And this is wrong of course.

00:43:03 --> 00:43:04

Now who is a mujtahid?

00:43:04 --> 00:43:05

We talked about a mujtahid.

00:43:05 --> 00:43:07

He is an Islamic scholar who has achieved

00:43:07 --> 00:43:08

the highest level of expertise.

00:43:10 --> 00:43:12

As I said, he doesn't have to...

00:43:12 --> 00:43:16

The ulama amazingly they said it's not condition

00:43:16 --> 00:43:18

for a mujtahid to memorize the Qur'an

00:43:18 --> 00:43:19

but he has to be familiar with the

00:43:19 --> 00:43:20

knowledge of the Qur'an.

00:43:21 --> 00:43:22

He has to be familiar with the hadith

00:43:22 --> 00:43:23

of Rasulallah ﷺ.

00:43:23 --> 00:43:25

He has to be an expert in the

00:43:25 --> 00:43:27

Arabic language and so on and so forth.

00:43:29 --> 00:43:33

Now when it comes to the methodology of

00:43:33 --> 00:43:34

these great imams.

00:43:35 --> 00:43:38

So there are principles that they agreed on

00:43:38 --> 00:43:38

them.

00:43:39 --> 00:43:43

And these principles are very important for us.

00:43:43 --> 00:43:45

If you want to be moderate in your

00:43:45 --> 00:43:46

religious life.

00:43:46 --> 00:43:47

If you want to keep a balance, a

00:43:47 --> 00:43:48

good balance.

00:43:49 --> 00:43:53

When it comes to following ulama or listening

00:43:53 --> 00:43:56

to ulama or adopting a certain methodology.

00:43:57 --> 00:44:00

We need to understand their methodology.

00:44:01 --> 00:44:04

For example, Sheikh Islam al-Jamiyya when he

00:44:04 --> 00:44:04

wrote this book.

00:44:06 --> 00:44:09

I got this title from his book that

00:44:09 --> 00:44:09

he wrote.

00:44:10 --> 00:44:12

Raf'ul Malami Al-A'immati Al-A

00:44:12 --> 00:44:17

'lam You know the removal of blame from

00:44:17 --> 00:44:18

the great imams.

00:44:18 --> 00:44:19

That is the title of a small book

00:44:19 --> 00:44:22

written by Sheikh Islam al-Jamiyya.

00:44:23 --> 00:44:23

Right?

00:44:24 --> 00:44:26

He confirmed these principles.

00:44:27 --> 00:44:30

That all these imams, رضي الله عنهم ورحمهم

00:44:30 --> 00:44:33

He said none of these imams would deliberately

00:44:33 --> 00:44:37

oppose the Prophet ﷺ in any aspect of

00:44:37 --> 00:44:37

his sunnah.

00:44:40 --> 00:44:45

So don't have any misconception about their methodology.

00:44:46 --> 00:44:52

That none of them would all purpose oppose

00:44:52 --> 00:44:54

the sunnah of Rasulallah ﷺ.

00:44:55 --> 00:44:57

He would know the hadith.

00:44:58 --> 00:44:59

And the hadith is clear.

00:45:00 --> 00:45:01

The meaning is very clear.

00:45:02 --> 00:45:03

And it is sahih, authentic.

00:45:04 --> 00:45:07

And he will use his personal interpretation against

00:45:07 --> 00:45:08

the hadith.

00:45:09 --> 00:45:11

And he could come up with a new

00:45:11 --> 00:45:14

opinion that is different.

00:45:14 --> 00:45:18

Than the guidance that was provided or included

00:45:18 --> 00:45:20

in the hadith of Rasulallah ﷺ.

00:45:20 --> 00:45:24

So he said none of them would deliberately,

00:45:24 --> 00:45:27

would do it on purpose.

00:45:28 --> 00:45:33

يُخَارِفْ سُنَّةَ الرَّسُولِ ﷺ عَنْ قَزَةٍ هَذِهِ لَيْسَتْ

00:45:33 --> 00:45:37

مِنْ طَبِيعَةَ هَا أُولَٰئِ الْآئِمَّةِ رَحِمَهُمُ اللَّهُ They

00:45:37 --> 00:45:39

were in profound agreement, he said, regarding the

00:45:39 --> 00:45:42

obligation of following the Prophet ﷺ.

00:45:43 --> 00:45:46

Because we need to know their methodology, their

00:45:46 --> 00:45:47

status, their taqwa.

00:45:49 --> 00:45:52

And also at the same time, of course

00:45:52 --> 00:45:53

we should know that they were not perfect,

00:45:53 --> 00:45:55

and were not infallible, and they would make

00:45:55 --> 00:45:56

mistakes.

00:45:59 --> 00:46:01

And they used to believe that the opinion

00:46:01 --> 00:46:04

of anyone other than the Prophet ﷺ may

00:46:04 --> 00:46:05

be accepted or rejected.

00:46:06 --> 00:46:08

This is a famous statement made by Imam

00:46:08 --> 00:46:09

Malik.

00:46:09 --> 00:46:11

But it was adopted by all these Imams.

00:46:11 --> 00:46:14

Imam Malik, one time he made a statement,

00:46:15 --> 00:46:17

he said, كُلٌ يُؤْخَذُ مِن كَلَامِهِ وَيُرَدْ إِلَّا

00:46:17 --> 00:46:21

صَاحِبُ هَذَا الْقَبْرِ He was in the prophetic

00:46:21 --> 00:46:24

masjid, beside the grave of our Prophet Muhammad

00:46:24 --> 00:46:25

ﷺ.

00:46:26 --> 00:46:31

And he said, anyone, anyone, his opinion could

00:46:31 --> 00:46:34

be rejected or accepted, except the companion of

00:46:34 --> 00:46:34

this grave.

00:46:35 --> 00:46:37

And he pointed to the grave of our

00:46:37 --> 00:46:38

Prophet Muhammad ﷺ.

00:46:39 --> 00:46:42

Except the inhabitant or the companion of this

00:46:42 --> 00:46:42

grave.

00:46:43 --> 00:46:46

So, they agreed on it.

00:46:46 --> 00:46:49

مَثَلَنَّ الْإِمَامَ أَبُو حَنِيفَةٌ has a famous statement,

00:46:49 --> 00:46:51

and Shafi'i made the same statement.

00:46:51 --> 00:46:56

إِذَا صَحَّ الْحَدِيثُ فَهُوَ مَذْهَبِ إِذَا صَحَّ الْحَدِيثُ

00:46:56 --> 00:46:59

فَهُوَ مَذْهَبِ They all said, when the hadith

00:46:59 --> 00:47:01

is authentic, that is my madhab.

00:47:03 --> 00:47:05

When the hadith is authentic, that is my

00:47:05 --> 00:47:05

madhab.

00:47:05 --> 00:47:07

This is a statement that was made by

00:47:07 --> 00:47:09

Abu Hanifa radiallahu anhu.

00:47:10 --> 00:47:13

And Shafi'i also made the same statement.

00:47:15 --> 00:47:18

And Imam Malik made another statement.

00:47:19 --> 00:47:21

He said, truly I am only a human.

00:47:23 --> 00:47:26

I make mistakes sometimes and correct other times.

00:47:26 --> 00:47:28

Therefore, investigate my opinions.

00:47:29 --> 00:47:31

Most likely he was addressing his own students.

00:47:32 --> 00:47:33

Right?

00:47:33 --> 00:47:35

He was talking to his own students.

00:47:35 --> 00:47:37

Telling them that you need to investigate my

00:47:37 --> 00:47:38

opinions.

00:47:38 --> 00:47:40

All that agrees with the book of Allah

00:47:40 --> 00:47:43

subhanahu wa ta'ala, and the sunnah accepted,

00:47:43 --> 00:47:45

and all that does not agree with the

00:47:45 --> 00:47:47

book of Allah, and the sunnah of his

00:47:47 --> 00:47:50

messenger, salallahu alayhi wa sallam, then ignore it.

00:47:51 --> 00:47:54

This is in Jami' bayan al-ilm wa

00:47:54 --> 00:47:54

fadlih.

00:47:54 --> 00:47:56

The author of this book, Ibn Abdulbar.

00:47:57 --> 00:47:59

And also al-Muwafaqat, the author of this

00:47:59 --> 00:48:00

book is al-Shatibi.

00:48:00 --> 00:48:03

Both of them were Maliki scholars, but were

00:48:03 --> 00:48:06

great Maliki scholars.

00:48:07 --> 00:48:08

They would follow the dalil.

00:48:08 --> 00:48:11

If the dalil is authentic, they would go

00:48:11 --> 00:48:12

against the opinion of Imam Malik.

00:48:13 --> 00:48:17

And that was also the practice of Muhammad

00:48:17 --> 00:48:20

bin Hassan Shaybani, Abu Yusuf, these great students

00:48:20 --> 00:48:21

of Imam Abu Hanifa.

00:48:21 --> 00:48:24

They would sometimes make ishtihad, because they were

00:48:24 --> 00:48:25

mujtahideen themselves.

00:48:26 --> 00:48:28

Yes, the students of Abu Hanifa, but they

00:48:28 --> 00:48:29

were mujtahideen.

00:48:29 --> 00:48:33

If they find a hadith, that is authentic,

00:48:33 --> 00:48:35

they make ishtihad, they reach a conclusion, different

00:48:35 --> 00:48:38

than the conclusion of their Imam, they would

00:48:38 --> 00:48:39

follow the sunnah of Rasulallah salallahu alayhi wa

00:48:39 --> 00:48:42

sallam, against the opinion of their own Imam.

00:48:43 --> 00:48:48

So, all of them, all of them, all

00:48:48 --> 00:48:50

of them agreed about the status of the

00:48:50 --> 00:48:54

Quran, and the status of the sunnah of

00:48:54 --> 00:48:56

our messenger, salallahu alayhi wa sallam.

00:48:57 --> 00:49:00

As an example, as an example, there was

00:49:00 --> 00:49:02

a student, Imam Malik had a student, his

00:49:02 --> 00:49:03

name is Abdullah ibn Wahab.

00:49:05 --> 00:49:08

So, he was sitting with Imam Malik, and

00:49:08 --> 00:49:12

there was a group of students, sitting in

00:49:12 --> 00:49:12

front of him.

00:49:13 --> 00:49:15

He was asked about takhleel al-asabi' ar

00:49:15 --> 00:49:17

-rijlein, takhleel al-asabi' ar-rijlein fil wudhu,

00:49:18 --> 00:49:21

cleaning the toes, or rubbing in between the

00:49:21 --> 00:49:22

toes, in wudhu.

00:49:23 --> 00:49:26

So he said, laysal nasu ala dhalik, and

00:49:26 --> 00:49:28

he said, people don't have to do it.

00:49:29 --> 00:49:32

That was the response of Imam Malik.

00:49:33 --> 00:49:36

His student, Abdullah ibn Wahab, got some knowledge.

00:49:36 --> 00:49:40

He knew about a hadith, from Rasulallah salallahu

00:49:40 --> 00:49:40

alayhi wa sallam.

00:49:41 --> 00:49:44

So he said, intadhartu hatta khaffan nasu.

00:49:45 --> 00:49:47

He waited, he didn't tell him, hey Imam,

00:49:48 --> 00:49:49

you know, this is your opinion, I have

00:49:49 --> 00:49:50

a hadith against your opinion.

00:49:51 --> 00:49:51

He didn't do that.

00:49:52 --> 00:49:53

He didn't do that.

00:49:53 --> 00:49:56

He said, I waited until people left.

00:49:57 --> 00:50:00

And then I approached my teacher, Imam Malik.

00:50:01 --> 00:50:03

He said, ya Imam, I have a sunnah

00:50:03 --> 00:50:05

regarding this matter.

00:50:05 --> 00:50:06

He said, what is this sunnah?

00:50:07 --> 00:50:08

And then he told him the hadith.

00:50:10 --> 00:50:14

If I'm not mistaken, narrated by al-Mustawrid

00:50:14 --> 00:50:17

ibn Shaddad, or Shaddad ibn Mustawrid radiallahu anhu.

00:50:17 --> 00:50:20

He said, I saw Rasulallah, the sahabi said,

00:50:21 --> 00:50:24

I saw Rasulallah salallahu alayhi wa sallam, yadliku

00:50:24 --> 00:50:25

bayna asabi ilijlayhi.

00:50:26 --> 00:50:29

I saw the messenger of Allah cleaning, or

00:50:29 --> 00:50:31

rubbing between his toes.

00:50:33 --> 00:50:35

So he said, Imam Malik said, this is

00:50:35 --> 00:50:36

a hadith that is hasan.

00:50:37 --> 00:50:38

We should follow this sunnah.

00:50:39 --> 00:50:41

So he changed his opinion.

00:50:41 --> 00:50:45

And Abdullah ibn Wahhab, he said, later on,

00:50:45 --> 00:50:48

I heard him being asked about the same

00:50:48 --> 00:50:52

question, and giving a fatwa based on the

00:50:52 --> 00:50:54

guidance of the hadith.

00:50:55 --> 00:50:59

So he didn't know about this sunnah, radiallahu

00:50:59 --> 00:51:00

anhu wa rahimah.

00:51:00 --> 00:51:03

But his student reminded him about this hadith,

00:51:03 --> 00:51:06

and he changed his opinion, based on the

00:51:06 --> 00:51:08

hadith that he got from one of his

00:51:08 --> 00:51:08

students.

00:51:09 --> 00:51:11

And the ulema basically, they said about this

00:51:11 --> 00:51:14

mas'ala, this is on the side, the

00:51:14 --> 00:51:15

fiqh mas'ala.

00:51:15 --> 00:51:18

They said, if you are sure, confident that

00:51:18 --> 00:51:20

the water has reached in between the toes,

00:51:21 --> 00:51:22

then you don't have to rub in between

00:51:22 --> 00:51:23

the toes.

00:51:24 --> 00:51:27

But if you are not sure, so it

00:51:27 --> 00:51:30

becomes only, it is only recommended to rub

00:51:30 --> 00:51:32

in between the toes, if you are sure

00:51:32 --> 00:51:34

that water has reached this area.

00:51:34 --> 00:51:37

But if you are not confident, then you

00:51:37 --> 00:51:40

should put your finger between your toes, and

00:51:40 --> 00:51:43

rub or clean between your toes, wallahu ta

00:51:43 --> 00:51:44

'ala alam.

00:51:45 --> 00:51:47

So you should do it, to be in

00:51:47 --> 00:51:50

the safe side, because Rasulallah sallallahu alayhi wa

00:51:50 --> 00:51:52

sallam, used to do it.

00:51:53 --> 00:51:57

So when it comes to the reasons, behind

00:51:57 --> 00:52:01

their disagreements, mas'ala Sheikh Islam al-Utaymiyyah,

00:52:02 --> 00:52:04

he said the excuses could be in three

00:52:04 --> 00:52:04

categories.

00:52:06 --> 00:52:09

All these excuses, because they had excuses.

00:52:10 --> 00:52:14

Whenever we find that an imam, had an

00:52:14 --> 00:52:20

opinion, that went against the guidance of a

00:52:20 --> 00:52:24

specific hadith, then this imam must have an

00:52:24 --> 00:52:25

excuse.

00:52:26 --> 00:52:29

And these excuses, could be classified into three

00:52:29 --> 00:52:30

categories.

00:52:31 --> 00:52:33

Number one, the scholar did not believe that

00:52:33 --> 00:52:35

the Prophet sallallahu alayhi wa sallam said the

00:52:35 --> 00:52:35

hadith.

00:52:36 --> 00:52:38

He believed that the hadith is fabricated, or

00:52:38 --> 00:52:41

he believed that the hadith is weak, or

00:52:41 --> 00:52:43

he believed that there was no hadith about

00:52:43 --> 00:52:43

it.

00:52:44 --> 00:52:46

He couldn't find a hadith.

00:52:47 --> 00:52:49

The scholar did not think that the issue

00:52:49 --> 00:52:52

in question was covered by the prophetic hadith.

00:52:54 --> 00:52:56

So the hadith is there, he knows about

00:52:56 --> 00:52:59

it, but he doesn't believe that this mas

00:52:59 --> 00:53:01

'ala is included in the hadith.

00:53:01 --> 00:53:03

So it is a matter of interpretation.

00:53:05 --> 00:53:07

His interpretation of the hadith was different than

00:53:07 --> 00:53:10

the interpretation of another scholar.

00:53:11 --> 00:53:12

I'll give you an example.

00:53:16 --> 00:53:18

Start your fasting when you see the new

00:53:18 --> 00:53:21

moon, and break your fast when you see

00:53:21 --> 00:53:22

the new moon, right?

00:53:23 --> 00:53:26

Was it an instruction for the whole ummah,

00:53:26 --> 00:53:29

or for the local community of Medina?

00:53:31 --> 00:53:32

Two interpretations.

00:53:33 --> 00:53:35

Some ulama thought that this is an instruction

00:53:35 --> 00:53:36

for the whole ummah.

00:53:36 --> 00:53:38

That's why they believe in what is called

00:53:38 --> 00:53:41

international moon sighting.

00:53:42 --> 00:53:44

But some other ulama, they used to believe

00:53:44 --> 00:53:47

that this instruction, this command, was for only

00:53:47 --> 00:53:49

the local people in Medina.

00:53:49 --> 00:53:51

Rasulullah ﷺ was talking to his own people.

00:53:52 --> 00:53:55

Because they didn't believe that, of course at

00:53:55 --> 00:53:57

that time, it was difficult for people to

00:53:57 --> 00:53:57

know.

00:53:58 --> 00:53:59

You know, if you live in one city,

00:54:00 --> 00:54:02

it would be extremely difficult for you to

00:54:02 --> 00:54:04

know what's going on in the other city,

00:54:04 --> 00:54:07

on the same night, on the same day.

00:54:07 --> 00:54:09

You have to travel, you have to ride

00:54:09 --> 00:54:12

your horse or camel, and we travel for

00:54:12 --> 00:54:14

hours to know what's going on in the

00:54:14 --> 00:54:14

other city.

00:54:15 --> 00:54:18

But nowadays, we know about moon sighting in

00:54:18 --> 00:54:21

Mecca or Medina or Baghdad or Pakistan on

00:54:21 --> 00:54:22

the same day.

00:54:23 --> 00:54:25

If there is an announcement that is made,

00:54:25 --> 00:54:26

we will know about it right away, right?

00:54:26 --> 00:54:29

It's a different story.

00:54:29 --> 00:54:32

So anyway, but this is an example about

00:54:32 --> 00:54:37

one hadith, but the ulama would have different

00:54:37 --> 00:54:38

interpretation about the hadith.

00:54:41 --> 00:54:44

Number three, they said the scholar believed that

00:54:44 --> 00:54:46

the ruling contained in the hadith to be

00:54:46 --> 00:54:46

abrogated.

00:54:47 --> 00:54:49

It is abrogated, and you know what is

00:54:49 --> 00:54:50

abrogation?

00:54:50 --> 00:54:51

It's changing a ruling.

00:54:52 --> 00:54:54

You know that Rasulullah ﷺ would command the

00:54:54 --> 00:54:57

sahaba to do something, and then later on,

00:54:57 --> 00:55:00

or he would prevent them from doing something,

00:55:01 --> 00:55:03

and later on, he will tell them, you

00:55:03 --> 00:55:03

know, you can do it.

00:55:03 --> 00:55:04

It is permissible.

00:55:05 --> 00:55:07

Like in the beginning, he told them, do

00:55:07 --> 00:55:08

not visit the graves.

00:55:11 --> 00:55:13

And then later on, he said, visit the

00:55:13 --> 00:55:17

graves, for they will serve as a reminder

00:55:17 --> 00:55:18

of al-akhirah.

00:55:18 --> 00:55:25

This visit will help you to remind yourselves

00:55:25 --> 00:55:26

about al-akhirah.

00:55:26 --> 00:55:28

When you go there, visit the graves and

00:55:28 --> 00:55:31

the cemetery, and you remember death, and you

00:55:31 --> 00:55:33

start thinking about al-akhirah, but your own

00:55:33 --> 00:55:35

death, that one day you're going to go,

00:55:36 --> 00:55:39

you know, and die, and meet Allah subhanahu

00:55:39 --> 00:55:40

wa ta'ala, and you'll be alone in

00:55:40 --> 00:55:41

the grave.

00:55:41 --> 00:55:43

So this is something that you can use

00:55:43 --> 00:55:46

to soften your heart, right?

00:55:46 --> 00:55:49

So that's the purpose Rasulullah ﷺ said, in

00:55:49 --> 00:55:51

the beginning he said, do not visit the

00:55:51 --> 00:55:51

graves.

00:55:51 --> 00:55:54

But this is a sort of abrogation.

00:55:55 --> 00:55:57

So this is a nahi, and then it's

00:55:57 --> 00:55:58

called an Arabic naskh.

00:55:59 --> 00:56:01

This is a ruling, and then the ruling

00:56:01 --> 00:56:06

was cancelled, and replaced with another ruling, wallahu

00:56:06 --> 00:56:06

ta'ala.

00:56:06 --> 00:56:12

Now these, you know, reasons could be divided

00:56:12 --> 00:56:15

into, or these categories could be divided into

00:56:15 --> 00:56:16

specific reasons.

00:56:19 --> 00:56:21

The first one here, one of the reasons,

00:56:21 --> 00:56:23

there are many reasons, but I will mention

00:56:23 --> 00:56:24

only some of them.

00:56:24 --> 00:56:28

The hadith did not reach this scholar.

00:56:30 --> 00:56:32

Like, for example, Abu Hanifa used to live

00:56:32 --> 00:56:36

in Baghdad, and there was a hadith that

00:56:36 --> 00:56:37

was used in the city of Medina.

00:56:39 --> 00:56:41

And the people of Medina did not share

00:56:41 --> 00:56:45

this hadith with other people from different cities.

00:56:46 --> 00:56:49

So for example, Imam Abu Hanifa didn't know

00:56:49 --> 00:56:50

about it.

00:56:51 --> 00:56:53

He would not use it.

00:56:53 --> 00:56:56

But when we find the hadith later on,

00:56:56 --> 00:56:58

ourselves, or the people who came later on,

00:56:59 --> 00:57:02

you cannot accuse Imam Abu Hanifa of ignoring

00:57:02 --> 00:57:02

the hadith.

00:57:03 --> 00:57:04

You cannot blame him.

00:57:04 --> 00:57:07

Because the hadith did not, Abu Hanifa is

00:57:07 --> 00:57:08

an example.

00:57:09 --> 00:57:11

This example applies to Imam Shafi'i, applies

00:57:11 --> 00:57:13

to Imam Malik, applies to anyone.

00:57:14 --> 00:57:15

To anyone.

00:57:15 --> 00:57:17

Anyone could miss a hadith.

00:57:17 --> 00:57:20

And here I have examples from the life

00:57:20 --> 00:57:22

of the sahaba, radhiyallahu anhum.

00:57:22 --> 00:57:24

For example, Abu Bakr al-Siddiq, radhiyallahu anhum,

00:57:25 --> 00:57:27

a grandmother came to him, asking about her

00:57:27 --> 00:57:29

share of the inheritance.

00:57:30 --> 00:57:32

And he said, I don't find anything for

00:57:32 --> 00:57:35

you in the Qur'an, in the book

00:57:35 --> 00:57:36

of Allah subhanahu wa ta'ala.

00:57:36 --> 00:57:38

I don't find anything for you in the

00:57:38 --> 00:57:40

sunnah of the messenger, salallahu alayhi wa sallam.

00:57:42 --> 00:57:45

Until two or three sahabis told him that

00:57:45 --> 00:57:49

the Rasulullah, salallahu alayhi wa sallam, has designated

00:57:49 --> 00:57:51

a share for her, for the grandmother, and

00:57:51 --> 00:57:52

it is the sixth.

00:57:53 --> 00:57:54

One of six.

00:57:55 --> 00:58:02

Which is 16%, 16%, 16.5% from

00:58:02 --> 00:58:02

the inheritance.

00:58:03 --> 00:58:04

So the sixth.

00:58:04 --> 00:58:06

But Abu Bakr, radhiyallahu anhu, was a great

00:58:06 --> 00:58:07

scholar.

00:58:08 --> 00:58:12

And Abu Bakr and Umar, radhiyallahu anhum, used

00:58:12 --> 00:58:14

to spend a lot of time with the

00:58:14 --> 00:58:15

Prophet, salallahu alayhi wa sallam.

00:58:16 --> 00:58:19

They had a very close relationship with Rasulullah,

00:58:19 --> 00:58:20

salallahu alayhi wa sallam.

00:58:21 --> 00:58:24

He would often say, I went with Abu

00:58:24 --> 00:58:25

Bakr and Umar.

00:58:25 --> 00:58:27

I entered with Abu Bakr and Umar.

00:58:27 --> 00:58:30

I traveled with Abu Bakr and Umar.

00:58:30 --> 00:58:32

I was with Abu Bakr and Umar.

00:58:32 --> 00:58:33

They were together all the time.

00:58:35 --> 00:58:39

Abu Bakr, radhiyallahu anhu, used to spend some

00:58:39 --> 00:58:43

time after isha, at night, with Rasulullah, salallahu

00:58:43 --> 00:58:44

alayhi wa sallam.

00:58:44 --> 00:58:46

They would be talking about the affairs of

00:58:46 --> 00:58:46

the Muslim community.

00:58:47 --> 00:58:49

And talking about some issues within the Muslim

00:58:49 --> 00:58:51

community all the time, most of the time.

00:58:51 --> 00:58:53

He was one of his best friends.

00:58:53 --> 00:58:55

And he missed this hadith.

00:58:56 --> 00:58:59

He missed the share of the grandmother from

00:58:59 --> 00:58:59

the inheritance.

00:59:00 --> 00:59:00

Umar ibn al-Khattab.

00:59:01 --> 00:59:03

This is something that happened a lot to

00:59:03 --> 00:59:03

Umar ibn al-Khattab.

00:59:03 --> 00:59:05

He missed, for example, the hadith of sunnah,

00:59:06 --> 00:59:07

related to seeking permission.

00:59:08 --> 00:59:10

That you have to ask permission for three

00:59:10 --> 00:59:10

times.

00:59:10 --> 00:59:13

If you are not given permission, then you

00:59:13 --> 00:59:14

are allowed to leave or you are supposed

00:59:14 --> 00:59:15

to leave.

00:59:16 --> 00:59:18

They used to say, assalamu alaykum, a-adkhul.

00:59:19 --> 00:59:21

Assalamu alaykum, come close to the door.

00:59:21 --> 00:59:23

And they say, assalamu alaykum, am I allowed

00:59:23 --> 00:59:24

to enter?

00:59:25 --> 00:59:26

Rasulullah, salallahu alayhi wa sallam, he said, if

00:59:26 --> 00:59:28

you say it three times and you are

00:59:28 --> 00:59:29

not allowed, then leave.

00:59:29 --> 00:59:30

Abu Musa al-Ash'ari came to the

00:59:30 --> 00:59:32

house of Umar ibn al-Khattab.

00:59:32 --> 00:59:34

And he followed the sunnah of Rasulullah, salallahu

00:59:34 --> 00:59:34

alayhi wa sallam.

00:59:34 --> 00:59:36

He asked for permission for three times.

00:59:37 --> 00:59:38

And then he was not allowed.

00:59:38 --> 00:59:42

Then Umar paid attention that Musa was in

00:59:42 --> 00:59:43

front of his house.

00:59:43 --> 00:59:45

He sent some people and said, call him

00:59:45 --> 00:59:45

back.

00:59:46 --> 00:59:48

So they called him back and he came.

00:59:48 --> 00:59:48

Why did you leave?

00:59:48 --> 00:59:49

I was just busy.

00:59:49 --> 00:59:52

I was planning to actually answer you and

00:59:52 --> 00:59:54

allow you to come in.

00:59:54 --> 00:59:57

But I was busy doing something.

00:59:58 --> 01:00:01

So he said, Rasulullah, salallahu alayhi wa sallam,

01:00:01 --> 01:00:03

told us that we need to seek permission

01:00:03 --> 01:00:04

for three times.

01:00:04 --> 01:00:05

If we are not allowed, then we leave.

01:00:06 --> 01:00:08

He said, from where you got this?

01:00:08 --> 01:00:10

Then Umar ibn al-Khattab was amazed.

01:00:10 --> 01:00:12

How did, how come?

01:00:12 --> 01:00:14

How come he missed this hadith or this

01:00:14 --> 01:00:15

sunnah from Rasulullah, salallahu alayhi wa sallam?

01:00:15 --> 01:00:17

He said, I need a witness.

01:00:18 --> 01:00:20

And then Abu Musa al-Ash'ari, you

01:00:20 --> 01:00:21

know, Umar ibn al-Khattab was a very

01:00:21 --> 01:00:23

difficult man to deal with.

01:00:24 --> 01:00:25

It was not easy to deal with.

01:00:28 --> 01:00:30

So Umar, Abu Musa al-Ash'ari was

01:00:30 --> 01:00:31

very concerned.

01:00:31 --> 01:00:32

He was looking for a witness.

01:00:32 --> 01:00:34

In one narration, he said, he found Ubay

01:00:34 --> 01:00:36

ibn al-Ka'b, who knew about the

01:00:36 --> 01:00:36

same sunnah.

01:00:37 --> 01:00:39

In the evening, told him, he is my

01:00:39 --> 01:00:40

witness.

01:00:41 --> 01:00:42

Ubay ibn al-Ka'b, he knew about

01:00:42 --> 01:00:43

it.

01:00:43 --> 01:00:45

And he said, he is a trustworthy man.

01:00:45 --> 01:00:52

And then he said, Don't be tough with

01:00:52 --> 01:00:54

the sahaba of Rasulullah, salallahu alayhi wa sallam.

01:00:54 --> 01:00:56

He said, subhanallah, I just wanted to verify

01:00:56 --> 01:00:58

this knowledge.

01:00:58 --> 01:00:59

I heard something, but I wanted to make

01:00:59 --> 01:01:02

sure that what Abu Musa al-Ash'ari

01:01:02 --> 01:01:03

was talking about is right.

01:01:04 --> 01:01:08

So, that was his way, his approach, radiallahu

01:01:08 --> 01:01:11

anhu, to always make sure that people are

01:01:11 --> 01:01:15

not making mistakes when conveying a message from

01:01:15 --> 01:01:16

Rasulullah, salallahu alayhi wa sallam.

01:01:18 --> 01:01:20

Umar ibn al-Khattab, he didn't know about

01:01:20 --> 01:01:22

the sunnah of the Prophet, salallahu alayhi wa

01:01:22 --> 01:01:23

sallam, regarding plagues.

01:01:25 --> 01:01:27

You know, when he was travelling to the

01:01:27 --> 01:01:29

area of Hisham, and he heard that there

01:01:29 --> 01:01:30

was a plague.

01:01:31 --> 01:01:35

People are infected in the area of Hisham.

01:01:35 --> 01:01:36

He didn't know what to do.

01:01:37 --> 01:01:39

Should he go in with an army, a

01:01:39 --> 01:01:41

Muslim army coming from the city of Medina,

01:01:41 --> 01:01:42

thousands of people?

01:01:43 --> 01:01:45

What happens if they go inside the city,

01:01:45 --> 01:01:46

and they get sick?

01:01:46 --> 01:01:48

That would be a huge problem.

01:01:49 --> 01:01:50

Should he go back to the city of

01:01:50 --> 01:01:52

Medina and save the whole army?

01:01:52 --> 01:01:54

He was confused.

01:01:54 --> 01:01:55

He didn't know what to do.

01:01:56 --> 01:01:58

He consulted the Muhajireen.

01:01:59 --> 01:02:00

No one knew anything about it.

01:02:01 --> 01:02:02

We have no knowledge.

01:02:03 --> 01:02:04

Consulted the Ansar.

01:02:04 --> 01:02:06

Ansar didn't know about it.

01:02:06 --> 01:02:09

Until Abdul Rahman Mu'awf came and he

01:02:09 --> 01:02:12

told him, I know, I am aware of

01:02:12 --> 01:02:15

the sunnah from Rasulullah, salallahu alayhi wa sallam.

01:02:15 --> 01:02:18

He told us, if it happens in a

01:02:18 --> 01:02:22

city, in a place, you are in it,

01:02:22 --> 01:02:24

you don't leave that place.

01:02:25 --> 01:02:27

Because if you leave that place, you will

01:02:27 --> 01:02:28

take it with you, right?

01:02:28 --> 01:02:29

You affect other people.

01:02:29 --> 01:02:30

It's very obvious, right?

01:02:31 --> 01:02:33

And he said, if you hear about it,

01:02:33 --> 01:02:36

talking about plague here, if you hear about

01:02:36 --> 01:02:38

it in a different city, then do not

01:02:38 --> 01:02:39

go into it.

01:02:40 --> 01:02:43

So then Umar ibn Khattab, radiallahu anhu, decided

01:02:43 --> 01:02:46

to go back with the Muslim army.

01:02:47 --> 01:02:50

He had also a discussion with Ibn Abbas

01:02:50 --> 01:02:52

about the problem of one who has experienced

01:02:52 --> 01:02:54

doubts in his prayer.

01:02:55 --> 01:02:57

Like if you have doubt, did you pray

01:02:57 --> 01:02:58

3 rak'ahs or 4 rak'ahs?

01:02:59 --> 01:03:01

He was not aware of any sunnah regarding

01:03:01 --> 01:03:05

this until, again, Abdul Rahman Mu'awf told

01:03:05 --> 01:03:07

him about this mas'ala.

01:03:07 --> 01:03:10

He said, if you are in doubt, you

01:03:10 --> 01:03:12

can always work with certainty.

01:03:12 --> 01:03:13

What is certainty here?

01:03:13 --> 01:03:16

If you have a doubt, did you pray

01:03:16 --> 01:03:17

3 rak'ahs or 4?

01:03:17 --> 01:03:18

What is certainty here?

01:03:19 --> 01:03:19

3!

01:03:20 --> 01:03:20

You build on 3.

01:03:21 --> 01:03:23

Consider yourself that you prayed 3 rak'ahs,

01:03:23 --> 01:03:25

and you add a fourth rak'ah, and

01:03:25 --> 01:03:28

then you do sujood as-sahu before, before

01:03:28 --> 01:03:29

salam in this case, right?

01:03:30 --> 01:03:32

But Umar ibn Khattab didn't know about it.

01:03:32 --> 01:03:34

He had a discussion with Abdullah ibn Abbas,

01:03:34 --> 01:03:36

he didn't know the answer, until Abdul Rahman

01:03:36 --> 01:03:37

Mu'awf told him about it.

01:03:38 --> 01:03:41

Him and his son, Abdullah ibn Umar, was

01:03:41 --> 01:03:42

another scholar too.

01:03:42 --> 01:03:44

They didn't know about the ruling of putting

01:03:44 --> 01:03:47

perfume before entering into the state of ihram.

01:03:48 --> 01:03:50

You know, before entering into the state of

01:03:50 --> 01:03:52

ihram, we are allowed to put perfume.

01:03:53 --> 01:03:55

But the moment you are, you start your

01:03:55 --> 01:03:58

ihram, if you start saying, labbaykallahumma umrah, you

01:03:58 --> 01:04:00

are not allowed to use perfume.

01:04:00 --> 01:04:03

But before, so they thought it's haram.

01:04:04 --> 01:04:07

Even before entering into the state of ihram,

01:04:07 --> 01:04:08

if you are planning to do hajj and

01:04:08 --> 01:04:10

umrah, you are not allowed to put perfume.

01:04:10 --> 01:04:14

Until, of course, they heard the hadith of

01:04:14 --> 01:04:15

Aisha radiallahu anha.

01:04:16 --> 01:04:18

Aisha told them about a hadith from Rasulallah

01:04:18 --> 01:04:24

ﷺ, that she herself perfumed Rasulallah ﷺ before

01:04:24 --> 01:04:26

entering into the state of ihram.

01:04:27 --> 01:04:30

Uthman ibn Affan radiallahu anhu, he didn't know

01:04:30 --> 01:04:32

that a woman should stay in the house

01:04:32 --> 01:04:35

of her husband after he passes away, until

01:04:35 --> 01:04:36

the period of iddah is over.

01:04:37 --> 01:04:39

The period of iddah for a woman whose

01:04:39 --> 01:04:41

husband passed away is four months and ten

01:04:41 --> 01:04:42

days.

01:04:42 --> 01:04:43

Right?

01:04:43 --> 01:04:44

She should stay in his house.

01:04:45 --> 01:04:47

For she is allowed to leave during the

01:04:47 --> 01:04:49

day time and do her things.

01:04:49 --> 01:04:51

But she is supposed, it's an obligation upon

01:04:51 --> 01:04:54

her to spend the night in the house

01:04:54 --> 01:04:57

of her husband, unless there is a concern

01:04:57 --> 01:04:59

about her safety or some other excuse.

01:04:59 --> 01:05:01

For her to leave the house of her

01:05:01 --> 01:05:04

husband, she must have a valid excuse.

01:05:05 --> 01:05:09

So Uthman radiallahu anhu did not know about

01:05:09 --> 01:05:11

this ruling until Al-Furai'ah bint Malik,

01:05:12 --> 01:05:12

a sahabiya.

01:05:13 --> 01:05:15

Al-Furai'ah bint Malik, she told him

01:05:15 --> 01:05:16

about this sunnah.

01:05:16 --> 01:05:18

She shared a hadith with him.

01:05:18 --> 01:05:22

Ali radiallahu anhu and Abdullah ibn Abbas issued

01:05:22 --> 01:05:26

a fatwa that a woman whose husband died

01:05:26 --> 01:05:29

while she was pregnant, must observe the longer

01:05:29 --> 01:05:32

of the two specified waiting period.

01:05:33 --> 01:05:35

So the two specified waiting period for a

01:05:35 --> 01:05:38

pregnant woman, either the time of her delivery

01:05:38 --> 01:05:42

or the end of the specified iddah in

01:05:42 --> 01:05:45

the Quran which is 4 months and 10

01:05:45 --> 01:05:45

days.

01:05:46 --> 01:05:46

Right?

01:05:47 --> 01:05:50

So if she delivers a baby after 1

01:05:50 --> 01:05:55

month, based on their opinion, Ali ibn Abi

01:05:55 --> 01:05:57

Talib and Abdullah ibn Abbas, she has to

01:05:57 --> 01:06:00

stay till 4 months and 10 days are

01:06:00 --> 01:06:00

over.

01:06:01 --> 01:06:04

This is the longer of the two waiting

01:06:04 --> 01:06:04

periods.

01:06:05 --> 01:06:10

Until a sahabiya, her name, she came to

01:06:10 --> 01:06:11

them and she said, No.

01:06:12 --> 01:06:15

Rasulallah sallallahu alayhi wa sallam told me that

01:06:15 --> 01:06:18

my iddah was over after I delivered my

01:06:18 --> 01:06:19

baby.

01:06:19 --> 01:06:22

And she delivered her baby after her husband

01:06:22 --> 01:06:23

passed away by 2 weeks.

01:06:25 --> 01:06:26

By 2 weeks.

01:06:27 --> 01:06:29

So now Ali ibn Abi Talib and Abdullah

01:06:29 --> 01:06:31

ibn Abbas, they are great scholars.

01:06:31 --> 01:06:33

They are great scholars but they didn't know

01:06:33 --> 01:06:36

about this sunnah until a woman came to

01:06:36 --> 01:06:39

them and she told them about her story

01:06:39 --> 01:06:42

with Rasulallah sallallahu alayhi wa sallam.

01:06:42 --> 01:06:45

The point is, anyone could misknowledge.

01:06:45 --> 01:06:46

No one is perfect.

01:06:46 --> 01:06:48

No one is infallible.

01:06:49 --> 01:06:55

So you cannot say, you cannot hold your

01:06:55 --> 01:06:58

madhhab or give your madhhab the status of

01:06:58 --> 01:07:01

the Quran or the sunnah of our Prophet

01:07:01 --> 01:07:03

Muhammad sallallahu alayhi wa sallam.

01:07:03 --> 01:07:03

No.

01:07:05 --> 01:07:07

2 The hadith reached the scholar but he

01:07:07 --> 01:07:09

did not believe it was authentic.

01:07:10 --> 01:07:12

So one of the transmitters of the hadith

01:07:12 --> 01:07:13

was unknown to the scholar.

01:07:14 --> 01:07:17

Or one of them, he had a doubtful

01:07:17 --> 01:07:18

reputation, mutahham bil kadhib.

01:07:19 --> 01:07:22

Or the chain of narration was disconnected.

01:07:22 --> 01:07:24

If it is disconnected, the hadith is weak.

01:07:25 --> 01:07:26

So they have their own rules.

01:07:27 --> 01:07:29

It's a branch of knowledge that we study

01:07:29 --> 01:07:31

in the science of hadith.

01:07:31 --> 01:07:35

And the same hadith, might have reached another

01:07:35 --> 01:07:37

scholar with a good chain of narration.

01:07:38 --> 01:07:40

So in the opinion of another scholar, this

01:07:40 --> 01:07:41

hadith is authentic.

01:07:42 --> 01:07:44

In the opinion of another scholar, the hadith

01:07:44 --> 01:07:45

is not authentic, it's weak.

01:07:46 --> 01:07:49

So the other scholar will base his fatwa,

01:07:49 --> 01:07:52

his opinion, on something else, like an ayah

01:07:52 --> 01:07:55

from the Quran, an opinion of a sahabi,

01:07:55 --> 01:07:57

qawl al sahabi, qiyas, analogy.

01:07:57 --> 01:08:02

The other alim, he had this hadith, and

01:08:02 --> 01:08:05

he's confident about the authenticity of this hadith,

01:08:05 --> 01:08:09

then his fatwa will be based on the

01:08:09 --> 01:08:09

hadith.

01:08:10 --> 01:08:12

So basically these two ulama, they will have

01:08:12 --> 01:08:16

two different opinions, because one of them was

01:08:16 --> 01:08:19

able to verify the status of the hadith,

01:08:20 --> 01:08:21

the other person believed that the hadith is

01:08:21 --> 01:08:22

weak.

01:08:23 --> 01:08:23

Right?

01:08:23 --> 01:08:26

But both of them are excused in front

01:08:26 --> 01:08:28

of Allah subhanahu wa ta'ala.

01:08:28 --> 01:08:30

You know when a mujtahid get it right,

01:08:30 --> 01:08:33

how much, what will be his reward?

01:08:36 --> 01:08:37

Yeah, his reward is double.

01:08:38 --> 01:08:38

Right?

01:08:39 --> 01:08:40

Two rewards.

01:08:40 --> 01:08:42

But if he makes ijtihad, and he gets

01:08:42 --> 01:08:44

it wrong, if he has the tools of

01:08:44 --> 01:08:49

ijtihad, and his ijtihad is accepted within the

01:08:49 --> 01:08:53

boundaries of ijtihad, he doesn't use his own

01:08:53 --> 01:08:56

interpretation and comes up with something new that

01:08:56 --> 01:08:58

is against the teaching of Islam, or the

01:08:58 --> 01:09:01

Quran, and he says, I am mujtahid.

01:09:02 --> 01:09:02

No.

01:09:02 --> 01:09:05

If his ijtihad will lead him to something

01:09:05 --> 01:09:08

weird, something that is against, not in line

01:09:08 --> 01:09:11

with the principles of sharia, then we tell

01:09:11 --> 01:09:13

him, sorry, your ijtihad is not right.

01:09:13 --> 01:09:15

You are not following the right manhaj, the

01:09:15 --> 01:09:16

right methodology.

01:09:17 --> 01:09:19

But let's say one of these ulama, one

01:09:19 --> 01:09:22

of these ulama, who follows the right methodology,

01:09:23 --> 01:09:24

but he got it wrong.

01:09:26 --> 01:09:27

He got it wrong.

01:09:27 --> 01:09:30

Then he will be rewarded by Allah subhanahu

01:09:30 --> 01:09:30

wa ta'ala.

01:09:30 --> 01:09:32

How can you blame someone who is rewarded?

01:09:34 --> 01:09:35

So he got it wrong, but he is

01:09:35 --> 01:09:38

rewarded because he made the effort.

01:09:39 --> 01:09:42

And he reached a wrong conclusion because he

01:09:42 --> 01:09:42

is a human.

01:09:43 --> 01:09:44

He is a human.

01:09:45 --> 01:09:47

So this is how we should look at

01:09:47 --> 01:09:48

these mazahib.

01:09:48 --> 01:09:50

Wallahu ta'ala alam.

01:09:50 --> 01:09:50

La ilaha illallah.

01:09:50 --> 01:09:51

We don't have time.

01:09:53 --> 01:09:55

Let me summarize it in five minutes.

01:09:55 --> 01:09:55

Is that ok?

01:09:59 --> 01:10:01

So here, the scholar does not know the

01:10:01 --> 01:10:03

implication of specific hadith.

01:10:03 --> 01:10:05

For example, la talaqa fi ighlaq.

01:10:05 --> 01:10:07

There is no divorce in state of ighlaq.

01:10:07 --> 01:10:10

Ighlaq, some ulama, they said, could be compulsion,

01:10:10 --> 01:10:12

when someone is forced to divorce his wife,

01:10:13 --> 01:10:14

or extreme anger.

01:10:14 --> 01:10:15

Different interpretations.

01:10:15 --> 01:10:17

So both of them, they know the status

01:10:17 --> 01:10:21

of the hadith, but they disagreed about the

01:10:21 --> 01:10:22

meaning of certain terms.

01:10:22 --> 01:10:24

This could be a reason for their disagreement.

01:10:25 --> 01:10:28

Now, other reasons, the scholar thinks that the

01:10:28 --> 01:10:31

hadith is opposed by a contrary evidence which

01:10:31 --> 01:10:32

is more reliable.

01:10:32 --> 01:10:35

So he has the hadith, but he feels

01:10:35 --> 01:10:36

that there is a verse from the Quran

01:10:36 --> 01:10:38

that has a different implication.

01:10:39 --> 01:10:43

Or another hadith that is more authentic than

01:10:43 --> 01:10:44

the other hadith.

01:10:44 --> 01:10:46

So they use their ijtihad.

01:10:47 --> 01:10:50

Now, ok, I'll go to the last slide.

01:10:50 --> 01:10:51

Following a madhab.

01:10:51 --> 01:10:53

What is the ruling of following a madhab?

01:10:53 --> 01:10:53

What do you think?

01:10:54 --> 01:10:56

Do we have the obligation to follow a

01:10:56 --> 01:10:56

madhab?

01:10:58 --> 01:11:01

Ok, the majority of Muslim scholars believe that

01:11:01 --> 01:11:03

we don't have the obligation.

01:11:03 --> 01:11:05

We don't have the obligation to follow a

01:11:05 --> 01:11:05

madhab.

01:11:06 --> 01:11:07

But it is permissible.

01:11:07 --> 01:11:08

Look at this.

01:11:08 --> 01:11:11

It is permissible to follow a madhab as

01:11:11 --> 01:11:16

long as you do not develop any unhealthy

01:11:17 --> 01:11:20

unhealthy association with your madhab.

01:11:21 --> 01:11:24

You do not treat your madhab like you

01:11:24 --> 01:11:26

treat the book of Allah subhanahu wa ta

01:11:26 --> 01:11:28

'ala or the sunnah of our prophet Muhammad

01:11:28 --> 01:11:29

sallallahu alayhi wa sallam.

01:11:30 --> 01:11:32

As long as you don't have something called

01:11:32 --> 01:11:34

in Arabic, at-ta'asub al-madhabi at

01:11:34 --> 01:11:38

-ta'asub al-madhabi which could be translated

01:11:38 --> 01:11:43

as bigotry, fanaticism, narrow mindedness.

01:11:44 --> 01:11:47

As long as you do it without any

01:11:47 --> 01:11:48

narrow mindedness.

01:11:49 --> 01:11:51

You don't say, ok, this is my madhab.

01:11:51 --> 01:11:53

I don't care about the other madhab.

01:11:53 --> 01:11:55

I don't care about the other ulama.

01:11:56 --> 01:11:57

Just follow my madhab.

01:11:57 --> 01:11:58

This is wrong.

01:12:00 --> 01:12:02

So it is permissible to follow a madhab

01:12:02 --> 01:12:06

if you are willing to have a healthy

01:12:06 --> 01:12:08

relationship with your madhab like the way of

01:12:08 --> 01:12:10

Muhammad ibn al-Hassan and Abu Yusuf and

01:12:10 --> 01:12:12

all the students of these great scholars.

01:12:13 --> 01:12:16

If they found a hadith against the opinion

01:12:16 --> 01:12:19

of their own imam, they will go and

01:12:19 --> 01:12:21

ignore the opinion of their own imam and

01:12:21 --> 01:12:23

follow the hadith of Rasulullah sallallahu alayhi wa

01:12:23 --> 01:12:23

sallam.

01:12:23 --> 01:12:26

But if someone does not follow a madhab,

01:12:27 --> 01:12:27

is he sinful?

01:12:28 --> 01:12:29

He is not.

01:12:29 --> 01:12:32

Because I'm telling you, majority of Muslim scholars,

01:12:33 --> 01:12:36

including the classical scholars, they said there is

01:12:36 --> 01:12:36

no obligation.

01:12:36 --> 01:12:37

Why?

01:12:37 --> 01:12:39

Because the sahaba did not have, who are

01:12:39 --> 01:12:40

the best Muslims, they don't have a madhab.

01:12:42 --> 01:12:44

Abu Hanifa himself radiallahu anhu, who is the

01:12:44 --> 01:12:48

first imam among the four imams, the first

01:12:48 --> 01:12:50

one, he was born in the year 80.

01:12:51 --> 01:12:53

And he started searching for knowledge after the

01:12:53 --> 01:12:54

year 100.

01:12:56 --> 01:12:58

So from the time Rasulullah sallallahu alayhi wa

01:12:58 --> 01:13:01

sallam passed away to 100, that's 90 years.

01:13:02 --> 01:13:04

90 years, these people were the best people

01:13:04 --> 01:13:07

in our ummah, sahaba, tabi'een.

01:13:08 --> 01:13:09

They didn't have madhab, they didn't have specific

01:13:09 --> 01:13:10

madhab.

01:13:10 --> 01:13:12

So what is the obligation of a Muslim?

01:13:12 --> 01:13:17

فاسأله أهل الذكري إن كنتم لا تعلمون You

01:13:17 --> 01:13:19

have to identify people of knowledge in your

01:13:19 --> 01:13:23

community or in the international community, because we

01:13:23 --> 01:13:26

have access now to other scholars in different

01:13:26 --> 01:13:29

places, we have access to their websites, phone

01:13:29 --> 01:13:29

numbers.

01:13:30 --> 01:13:33

You identify who are the scholars in your

01:13:33 --> 01:13:36

time, what are the right sources of knowledge,

01:13:36 --> 01:13:40

and you seek knowledge by asking or reading

01:13:40 --> 01:13:42

the fatawas or the books of the ulama.

01:13:43 --> 01:13:46

فاسأله أهل الذكري إن كنتم لا تعلمون If

01:13:46 --> 01:13:49

you ask scholar, you believe he's trustworthy and

01:13:49 --> 01:13:51

he's reliable, that is your obligation.

01:13:52 --> 01:13:55

Regardless if he is, whether he's following your

01:13:55 --> 01:13:57

own madhab or not.

01:13:57 --> 01:14:00

But if you want to follow a specific

01:14:00 --> 01:14:02

madhab, you do it without ta'asub madhabi,

01:14:03 --> 01:14:07

without any narrow mindedness, without bigotry, without partisanship,

01:14:07 --> 01:14:10

without fanaticism, without ta'asub, you don't say

01:14:10 --> 01:14:13

okay, no, this is my madhab, and it's

01:14:13 --> 01:14:16

the right madhab, and it's the right madhab.

01:14:16 --> 01:14:17

You can't say that.

01:14:18 --> 01:14:19

You can't say that.

01:14:19 --> 01:14:20

These are schools of thought.

01:14:21 --> 01:14:23

And look at these ulama, they were good

01:14:23 --> 01:14:25

people, they were great people, they were very

01:14:25 --> 01:14:29

cool, they had mashallah great relationship, they were

01:14:29 --> 01:14:30

very easy, they used to love each other,

01:14:31 --> 01:14:33

respect each other, learn from each other.

01:14:33 --> 01:14:36

One community, one community, but later on we

01:14:36 --> 01:14:39

had people, we had people who said this

01:14:39 --> 01:14:40

is a Hanafi masjid, I'm not going to

01:14:40 --> 01:14:43

pray in this masjid, this is a Hanbali

01:14:43 --> 01:14:45

masjid, this is a shafi'i madhab, we

01:14:45 --> 01:14:48

had people in our history, we had people

01:14:48 --> 01:14:50

who said the Hanafi should not get married

01:14:50 --> 01:14:53

with a shafi'i lady, or a shafi

01:14:53 --> 01:14:55

'i man should not get married with a,

01:14:55 --> 01:14:57

we had these people in our history.

01:14:58 --> 01:15:01

But we shouldn't, it shouldn't happen again, because

01:15:01 --> 01:15:02

this is wrong, this is wrong.

01:15:02 --> 01:15:04

nasallahu subhanahu wa ta'ala al tawfeeq al

01:15:04 --> 01:15:08

jamee' barakallahu feekum Sheikh Hamza Aidi is coming

01:15:08 --> 01:15:11

next week, next Friday, to talk about can

01:15:11 --> 01:15:17

Muslims celebrate Halloween, and mashallah the week after,

01:15:18 --> 01:15:20

I'll come back to this program and I'll

01:15:20 --> 01:15:22

do a different subject, maybe talking about nawafil,

01:15:23 --> 01:15:26

voluntary prayers, all the voluntary prayers, the rulings

01:15:26 --> 01:15:29

related to these voluntary prayers bi-idhnillahi ta

01:15:29 --> 01:15:31

'ala, nasallahu subhanahu wa ta'ala al tawfeeq

01:15:31 --> 01:15:33

al jamee' barakallahu feekum may Allah subhanahu wa

01:15:33 --> 01:15:35

ta'ala bless you and bless your families,

01:15:35 --> 01:15:36

and you can make the adhan now.

Share Page