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Understanding the Ash'ari Perspective on Knowledge: Al-Akhbar al-Ahad and Al-Mutawatir
You mentioned in the video where you defended al-Imam al-Nawawi that according to the Ash'arah, both al-Akhbar al-Ahad and al-Mutawatir only provide us with speculative knowledge. Could you please elaborate on this specific issue?
Alhamdulillahi rabbil alameen, lahu alhamdul hasan wa thana'ul jameel, wa ashadu an la ilaha illallah wahdahu la sharika lah, yaqulul haqqa wa huwa yahdi al-sabeel, wa ashadu anna muhammadan abduhu wa rasuluh, sallallahu alayhi wa ala alihi wa ashabihi wa tabi'in lahum bi ihsan ila yawm al-din amma ba'd. I want to insha'Allah ta'ala shed some light on this question that was put to me insha'Allah ta'ala and give a proper well-detailed explanation on Surat al-Mas'ala and what is the discussion about.
What I want you to all understand insha'Allah ta'ala my brothers and sisters is we have two terms, the first one is al-yaqeen and the second one is al-dhan. Al-yaqeen means certainty and al-dhan means speculation, speculative, and we have another term which is al-dalil, evidence. And the dalil here we are talking about is dalil an-naqliyah because the adillah shari'ah are many.
Here the discussion is about the dalil or the adillah which are naqliyah. When we say naqliyah we mean the kitab and the sunnah. When it comes to this concept of al-yaqeen and al-dhan, both of them occur in the dalil from two perspectives according to the discussion that we are having.
So the concept of al-yaqeen and al-dhan, when it comes to the dalil, the Qur'an and the sunnah, it occurs from two angles. The first one is called من جهتي طريق وصوله إلينا in terms of how did this evidence reach us. And the science of hadith deals with this. علم الحديث, مصطلح الحديث deals with this. How did this evidence come to us? Did it come to us by al-dhan or al-yaqeen? We'll discuss that insha'Allah.
And the second insha'Allah is من جهة دلالته from the angle of what does this text, the Qur'an and the sunnah, what does it indicate? Is it certainty what it gives me or is it speculative? It can mean this, it can mean that or is it certainty? And the subject that deals with this is called أصول الفقه. أصول الفقه is the one that deals with من حيث الدلالة. أصول الفقه is the one that deals with it. What does this text give us? What indication? What do we derive from this text, the Qur'an and the sunnah? Is it certainty or is it speculation? أصول الفقه deals with that.
مصطلح الحديث deals with من جهة طرق وصوله إلينا. How did this evidence reach us? How did it come to us? Because my brothers and sisters, the science of حديث or مصطلح الحديث is the science that talks about خبر. حديث, the narration of the Prophet ﷺ. And the scholars of مصطلح in their works, they speak about two things.
The first thing they talk about is من حيث وصوله إلينا. How did this text reach us? And the second thing that they talk about in the science of مصطلح الحديث is من حيث من نسب إليه. Who is this narration attributed to? If it's attributed to Allah, it's called حديث قدسي. If it's attributed to the Messenger ﷺ, it's called مرفوع. If it's attributed to the Sahabi, it's called موقوف. If it's attributed to the تابعي, it's called مقطوع.
Those four. But if we go back to the first one, which is من حيث وصوله إلينا, how did it reach us? This is only two ways. It's either متواتر or أحد. متواتر means the narration has come to us and I'm trying to simplify the discussion for you all. So you understand it. I'm giving you a background and then we're going to come to سلو الموضوع. We're going to come to the topic. So you have a good understanding.
The متواتر, the scholars, they categorize it into متواتر لفظي and متواتر معنوي. متواتر لفظي, the example they give is the famous حديث من كذب علي متعمدا فليتبوأ مقعده من النار. The scholars, they mention, they say that this حديث is متواتر لفظي. The wording is متواتر. And then we have متواتر معنوي, which is, the wording isn't necessarily متواتر, but the concept is متواتر. Like the Messenger of Allah ﷺ raising his hand when he makes du'a. This is متواتر معنوي.
So that's متواتر now. And متواتر means what? When a large number of people narrate a حديث, and this takes place in every طبقة من طبقات السنة. It takes place in every level of the حديث. Okay? And these narrators يستحيل التواطؤهم على الكذب. It's impossible for them to agree on this line. That's a loose, Inshallah Ta'ala, explanation of what متواتر is, Inshallah Ta'ala.
The second type of حديث in terms of how it reached us. من حيث وصوله إلينا is آحد. When the scholars look at the آحد, they look at it from two angles as well. The scholars of مصطلح الحديث. They look at it من حيث طرقه. They look at it in terms of its chain as well.
The متواتر is not one level. There is مشهور, which is the highest, and then عزيز, and then غريب. And each one, Inshallah Ta'ala, we're going to speak about it a little bit later بإذن الله الكريم. But loosely, غريب is when one person narrates it. عزيز, there's a dispute. Some say from two, okay? And others have said other things. But عزيز is two, and مشهور is three onwards. As long as it doesn't reach حد التواتر, مشهور. Then we have the آحد.
The second angle that the scholars look at the آحد from. The first angle was the way the آحد reached us. It's either مشهور, عزيز, and غريب. And I really want you to remember this, brothers and sisters, so that when I come to it later بإذن الله الكريم and we discuss it further, you understand what we're talking about, Inshallah Ta'ala, and what the concern here is, and Inshallah Ta'ala, what we intend بإذن الله الكريم.
The second angle that the scholars look at the آحد from is من حيث القبول والرد. In terms of accepting it and rejecting it. Remember the آحد, the hadith which is آحد, it can be accepted when it meets certain conditions, and it's rejected when it doesn't meet those conditions. Whereas متواتر, we don't even need to research it. The آحد, which is متواتر, doesn't require, does not need from us any research. It doesn't fall under this صحيح أو ضعيف. The متواتر is by default صحيح. Because it's reached a high level. The volume of it is too much. استحيل تواطعهم على الكذب. And so that's متواتر.
لكن آحد is where the discussion happens about whether it's accepted or rejected. من حيث القبول والرد. The قبول, which is the first one, قبول means accepted or rejected. The accepted, the scholars also break that down into two. The hadith which is مقبول or accepted. Accepted in terms of its levels.
And then the مقبول, the hadith which is accepted is not one level as well. The highest level is that which is صحيح لذاته. The hadith which is صحيح in and within itself. And then there is the صحيح لغيره. And then after that comes the حسن لذاته. And then after that comes the حسن لغيره. So that's in terms of the level that the hadith which is آحد, which is مقبول من حيث مرتبته in terms of its level. That's how it is.
And then the scholars look at the hadith which is مقبول, it's accepted, but we don't act upon it. There is a hadith which are مقبول, they're accepted, but we don't act upon them. And the reason why we don't act upon them is because it's abrogated. من حيث العمل به in terms of acting upon it. There's معمول به and there is غير معمول به. That which we act upon and that which we don't act upon. We have the ناسق and then the مسوق.
And we also have the مختلف الحديث. And there are books that are written on that. But in terms of the hadith which is rejected, and I really want you to focus here my brothers and sisters because all of this is going to unravel later in the إله الكريم. It's going to become all clear to you where the إشكال and the problem for the أشاعر is coming from. And I want this to be very knowledge-based. I do not want in any way, shape or form name-calling, belittling, ridiculing. That's not how knowledge should be and that's not how a student of knowledge who loves knowledge, who loves the people of knowledge should not be like that. If you've got a concern, if you've got a criticism, bring it forward with أدب and إحترام and respect.
So the point I want to bring here is the مردود now. We've spoken about the حديث which is أحد which is مقبول. The حديث which is أحد. مقبول means to be accepted. The مردود means the حديث which is أحد that's rejected. Remember this my brothers and sisters and I want you to focus on this point. The حديث which is مردود or in other words ضعيف. If you ever hear a scholar say this حديث is ضعيف you need to remember it's only one of two reasons.
The حديث which is مردود it's only one of two reasons why a حديث is rejected or it's weakened or it's abandoned. Or left. We're talking about ضعيف here. We're not talking about the حديث which is مقبول. We're talking about حديث which is مردود. Any حديث that is rejected or dismissed or left is left for one of two reasons. One of two reasons. The first one is it is an issue connected or it's an issue related to the disconnection in the chain. It is بسبب سقط في الإسناد. There is a disconnection in the chain. And that disconnection can be also apparent that a young baby student of knowledge like myself can see or it can be a disconnection which is hidden. It requires more look. It requires deep knowledge. You need to be an expert in the field.
So those are the two types of disconnection. There's a disconnection which is ظاهر. It's apparent to anyone who studied books of مصالح الحديث like نخبة الفكرة اختصار علوم الحديث by ابن كثير and الفئة العراقية and he's شرح مقدمة من الصلاحة التذكرة تبصرة والتذكرة You could, you can just in sha Allah manage to know the سقط which is ظاهر. The سقط which is ظاهر is basically four. It's the معلق which happens at the beginning of the chain of the author of the book. So it's like بخاري throwing out his teacher. So this حديث is معلق. بخاري narrated this حديث without mentioning his shaykh. Or there is مرسل which is when a تابع attributes a حديث to the Prophet.
As for where بيقون that small textbook in the small text in مصطلح الحديث when بيقون he says وَمُرْسَلٌ مِّنْهُ السَّحَابِيُّ سَقَطْ وَقُلْ غَرِيبُ مَا رَوَى رَوِينْ فَقَطْ بيقون here is not right. He's not accurate in saying that because if a صحابي is missing from the chain we would have accepted it. Because الصحابة are عدو they're reliable. The reason why we're not accepting when a تابع attributes a حديث to the Prophet عليه الصلاة والسلام is because maybe he's dropped out another تابع and if he did drop out another تابع then who is that تابع because not all of the تابعين or not all of the people who studied with the Prophet sorry the companions are taken هو خاطل but the صحابة are because they are praised by Allah تبارك وتعالى okay so it's when a تابع attributes something when a تابع attributes something to the Prophet عليه الصلاة والسلام this is called a مرسل okay and then we have معضل which is the third and then we have the منقطع those four are disconnection which are apparent a baby student of knowledge or a person who's studied those basic textbooks those basic texts المصطلح can know then there is the سقط which is خفي it's hidden and it's just two basically it's the مدلس okay and the مرسل those two are the disconnection which are خفي they're hidden they might need a bit of more looking and studying and learning about that and there's a difference between the مدلس and the حديث and the مرسل there is a difference the مرسل خفي okay there's two types of مرسل there's مرسل and there's مرسل خفي the مرسل خفي this is where you study it you study it under the chapter of سقط which is خفي okay and here also the scholars they talk about the مُعَنْعَنْ and the مُعَنْعَنْ they speak about it they speak about it here they speak about the مُعَنْعَنْ and the مُعَنْعَنْ here's where the discussion is the second type of rejecting حديث so the first type I said was what brothers and sisters the disconnection and I mentioned the disconnection is two either it's apparent or it's kind of hidden or it's not easy to catch the second type of rejecting حديث is what okay I'm dismissing the حديث which is احد which is ضعيف مردود is because of a بسبب طعن في الراوي there's a criticism directed at the narrator one of the narrators in that chain is criticized here okay and the criticism if you remember the five conditions of حديث which is صحيح right the five conditions two of them were related to the narrator right two of them are directly related to the narrator which is what his precision his memory which is طعن a criticism في ضبطه his precision is a bit weak here so for example five problems فحش غلط فحش الغلط okay يعني كثرة الأوهام is the حديث which they call معلّل and then there is مخالفة الثقات مخالفة الثقات it's the مدرج when the narrator puts his wording is added into the متن الحديث مقلوب when the حديث is back to front the famous حديث of the سبعة يظلهم الله في ظله يوم لا ظل إلا ظله in there was the حديث in the صحيح رجل تصدق بشماله it says it's مقلوب it's مقلوب the حديث went back to front and also some of the scholars they even discuss the مقلوب does it apply to the famous حديث of your knees going down before your hands in the حديث and we have ابن القيم saying that the narration that says putting your hands down first is مقلوب it should actually be put your knees down first so it's a discussion on that issue he mentions it in إزاد ابن القيم رحمه الله and then there is the one called the حديث which المزيد في متصل الأسانيد and the مضرب the حديث which is sorry مضرب sorry the حديث which is مضرب contradicting itself or the مصحف or the شال all of those fall under مقالفة the opposition of ثقات and it's it's one of the things that حديث is weakened for all of that by the way it's all it's all it's all got to do with the ضبط of the narrator the precision and the memory of the narrator then we have طعم في عدالته the narrator is criticized because of his integrity he's either a liar he's clearly lied about the Prophet ﷺ so the حديث is going to become موضوع it's مصنوع على النبي he made it up he's a كذاب he's a liar or he's التهمة بالكذب he's accused of lying and how do you distinguish between كذب and التهمة بالكذب scholars they mention it there's a lot of discussions regarding that but التهمة بالكذب is that he's never lied about the Prophet but he's lied in his day-to-day conversations he lies in his day-to-day conversations he says one thing and he does another thing or he says this and he does but he's always but he's never lied about the Prophet ﷺ that narration التهمة بالكذب so the scholars will call that حديث مطروق and then there is the فسق a person is called a فاسق when الفسق is a criticism to the narrator's integrity the حديث is called or the narrator is called a فاسق in terms of integrity if he's doing major sins or he's consistent upon minor sins one of the two he's consistent upon minor sins or he's falling into major sins and then there is the مبتدع أما بدع is also weak حديث the حديث of the مبتدع رواية المبتدع is also considered to be weak and of course there's a discussion on this is the مبتدع رواية always ضعيف or are they conditions and the famous conditions that the scholars mention is داعي إلى بدعتي one who calls to his innovation another one and the one who doesn't call to his innovation is there a difference here and of course سبحان الله these are anyways general principles you do tend to find يعني عند نزول الميدان that sometimes the scholars might رحمهم الله might go against those points and then you have the جهالة okay جهالة means that the narrator is not known so this حديث will also be considered ضعيف the جهالة there's also types there's جهالة which is عين and there's جهالة الحال and all of that the reason I mention all of this my brothers and sisters is because when we are talking about this evidence shows us اليقين or it shows us الظن باعتبار وصوله إلينا it goes back to this science science of حديث and if you like to look more into this okay you want to look into it more the science مصطلح الحديث the first book the scholars mentioned that was written on this science is called المحدث الفاصل بين الراوي والواعي and it's by الرامه رمزي الحسن ابن عبد الله الحسن ابن عبد الرحمن خلاد الرامه رمزي you can get his book أبو عبد الله الحاكم النيسابوري محمد بن عبد الله النيسابوري he has a كتاب called معرفة علم الحديث you can study that book there is also the كتاب by أبو نعيم الأصفهاني you can say it whichever way you like he has a كتاب called المستخرج على معرفة علم الحديث there is a famous scholar very well famous scholar أحمد بن علي بن ثابت known as الخطيب البغدادي رحمه الله who is basically as أبو بكر بن نقطة mentioned حافظ brings it in his نزهة النظر في توضيح نقبة الفكر that the people are in need of the works of الخطيب البغدادي رحمه الله تعالى and الخطيب البغدادي he has written a comprehensive book or a book in مصطلح and then he actually sat down and he started to write a book in just about a lot of the chapters of مصطلح الحديث he has a general book called الكفاية في علم الرواية and he also has other books in the chapter like الجامع لأخلاق الرواية وأدابي السامع where he talks about the mannerism and etiquette of a scholar of حديث and the mannerism he needs and remember he was حافظ المشرق and then on the other hand we have الحافظ المغرب بن عبدالبر who has كتاب on the issue of mannerism as well and etiquettes and أخلاق where he talks about the mannerism that a person should come with جامع بياني العلم وفضله بن عبدالبر رحمه الله so that's on the mannerism then we have the كتاب الإلمع by قاضي عياظ اليحسبي where this كتاب in its full name is called الإلمع على معرفة أو أصول الرواية وتقيد السماع or something like that which is written by قاضي عياظ موسى اليحسبي رحمه الله a great Maliki scholar also there's the كتاب written by الميانجي and I've also seen other scholars mention his name is الميانشي I've seen it like that as well أبي حفظ الميانجي أم الميانشي and he has a كتاب called ما لا يسع المحدث جهله and some scholars criticize that book and they've said it's not that good and then there's the other كتاب called علوم الحديث by ابن الصلاح once this كتاب came out علوم الحديث by ابن الصلاح it's also known as مقدمة ابن الصلاح everyone just did اعتكاف on this book it's written by أبو عمر عثمان ابن عبد الرحمان الشهر زوري رحمه الله and he's known as ابن صلاح when he wrote this book of his علوم الحديث مقدمة ابن الصلاح scholars they did اعتكاف on this book like literally they sat over it and they studied it and they learnt it and they went over it again explanations have come out on that book like Zarqash he has a كتاب called نكت البدر you have عبد الرحيم العراقي رحمه الله زين الدين العراقي he has a كتاب called التقيد والإضاح where he explains this book you have other scholars you have ابن حجر العسقلاني رحمه الله he has a كتاب called النكت على مقدمة ابن صلاح and I think he didn't finish it so he reached up to the مقلوب and there's a few تحقيقات on it تحقيق الشيخ ربيع من هذه المدخلة he has a تحقيق on the كتاب and then after him came ماهر ياسين الفحر he did تحقيق on the نكت of ابن صلاح he did ماهر ياسين الفحر he did تحقيق on the نعم the نكت ابن صلاح I believe على كلنا even التقيد والإضاح if my memory serves me right it was a long time ago when I looked at it then you have the كتاب which did اختصار of it they summarized it so those were the شروحات and then we have the explanations the ارشاد and we have the تقريب التيسير and then تقريب التيسير is the one that جلال الدين الصيوطي did شرح on تدريب الراوي which is a very beneficial book and then you have the اختصار of ابن كثير and then احمد شاكر came and explained it and called it البعث الحفيث and then you have عراقي coming and making a نظم a poetry on the book calling it نظم الدرر في علم الاثر سيوطي سيوطي سيوطي called his one نظم الدرر and عراقي أسو رحمه الله تعالى he made a نظم of the كتاب of the نظم of مقدمة الصلاة any scholars they stood over شمس الدين السخاوي who is the student of حافظ من حجر did explanation on ابن حجر teacher because عراقي is the teacher of ابن حجر the student شمس الدين السخاوي explained the كتاب فتح المغيث by شمس الدين السخاوي and he sorry he explained الفية العراقي in his كتاب فتح المغيث so that's the best those are the two best books in مصطلح الحديث that I encourage you to look at and that is the فتح المغيث by شمس الدين السخاوي or تدريب الراوي by جلال الدين السيوطي whichever of those you read ان شاء الله تعالى you're going to find what you're looking for there's also other books like قواعد التحديث by جبال الدين القاسمي محمد جبال الدين القاسمي there's also the famous منظومة البيقونية then there is also النخبة الفكر في مصطلح اهل الاثار then you also have نظم نخبة الفكر قصب السكر by امير صنعان who made نظم on the and there's also شرح on it the نخبة الفكر by ابن حجر himself he called it نوسة النظر في توضيح النخبة الفكر there's also نكة on it by الشيخ الباني رحمه الله تعالى يعني the science of حديث my brothers and sisters those are the books that you can go back to to understand this chapter the second okay the second angle of the concept of اليقين and الضن goes back to من حيث from the perspective of الدلالة what does this text benefit us what do we take from this text does it show us certainty does it show us speculation okay and this is a science called أصول الفقر again أصول الفقر focuses on four things four things the books of أصول الفقر that you're studying goes back to four things the first thing you're talking about is الاحكام the concept of of الاحكام remember the definition of أصول الفقر was what معرفة الأحكام what is أحكام the scholars talk about the أحكام from three perspectives they talk about أركان الأحكام what are the pillars of أحكام and so then here they mention the حاكم which is الله تبارك وتعالى the محكوم فيه and then the محكوم عليه they look at it from those three perspectives and then they look at the أحكام التكليفية الأحكام التكليفية which is the second and then here is the إيجاب and then there's the ندب okay which is obligation and then this is يعني permissible it's allowed and then we have the تحريب which is the third and then we have the الكراهة and then we have the so we have the إيجاب we have the ندب we have the كراهة and then we have the إباحة okay let me repeat that الإيجاب which is obligation and then we have الندب and then we have التحريم and then we have الكراهة and then we have الإباحة those five all of which fall under الأحكام التكليفية and the scholars have a discussion can we even call it تكليفية some scholars don't allow it and they don't permit it and they mention that Allah تبارك وتعالى negates تكليف the term تكليف and he says لا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا أُسْعَهَا should we use that word تكليف or should we and etc and there's a discussion on that and you can study that in the books of صور الفقر and then there is the concept of الأحكام الوضعية okay and الأحكام الوضعية is what you would study السَّبَب and you study الشَّرْط and then you study المانع and then you study الصحيح okay and then you study الفاسد and then you study العزيمة and الرخصة and the difference between الفاسد and الباطل all of that you study in الأحكام الوضعية so that is all under the category of الأحكام what is أحكام once you finish that first category رَبَّعَ بَنْشَنْ أُصُولِ الفِقْرِ it deals with four things the second thing it deals with is الدِّلَّة what is an evidence so in there you learn الدِّلَّة which is مُتَّفَقٌ عَلَيْهِ that the scholars agree upon it being an evidence and that's الكتاب and then that's سُنَّة and then there's the إجمع and then there's the قِيَاس and of course the قِيَاس is types قِيَاس الطَّرْض قِيَاس العَكْس and all of the types you'll study it there and then you have the أحكام you have the you have the الدِّلَّة which is مُختَلَفٌ فِيهِ the evidences which is disagreed upon and in there you will look at قَوْلُ الصَّحَابِ سَدُّ الذَّرَائِع المصالح المُرسَلَ شَرْعُ مَنْ قَبْلَنَا الاستِصْحَاب all of those which they will mention المصالح المُرسَلَ all of that سَدُّ الذَّرَائِع all of that scholars will mention رَحِمَهُمُ اللَّهُ once you've studied الأدِّيل what's evidence then you go to الدَّلَلَات الدَّلَلَات is a chapter you come into in Surah Al-Fiqh الدَّلَلَات is دَلَلَات قَوْلِيَّة and دَلَلَات الفِعْلِيَّة the bulk of الدَّلَلَات focus on دَلَلَات لَفْظِيَّة دَلَلَات قَوْلِيَّة and the دَلَلَات القَوْلِيَّة it's four four categories in there you're studying من حيث اللفظ that's the first one and in there is الأمر والنهي and then there is من حيث المدلول ok and then here is العام and الخاص and مطلق and مقيد and you learn the difference between عام and مطلق and the difference between خاص and مقيد you study there then you go to من حيث دلالتها in terms of what does it show you this is the discussion where it came to last this is where some of the brothers brought concern they said you said that the أشاعر ok عبد الرحمن you mentioned the أشاعر believe that the حديث which is متواتر and the حديث which is أحد both of them من حيث الدلالة من حيث الدلالة you mentioned عبد الرحمن that it benefits الظن you said that this you criticized the أشاعر for that عبد الرحمن you criticized the أشاعر for saying that the أحد and the متواتر من حيث الدلالة that the text it shows الظن you criticized them for it when in reality in أصول الفقه books they mention what is known as نص الظاهر المجمن المبين all of that falls under the category of what من حيث دلالتها so where do you go some texts are نص and some texts are ظاهر and some of them are مجمن and some of them are مبين isn't that all not some of them speculation I'll come back to you on that one I'll prove to you what I was talking about and what you're bringing is قياس مع الفارق it's مغالطة you're confusing you don't understand what you're talking about here and then there's the last category I'll come back to this point remember that brothers and sisters there's the دلالة the fourth category is الدلالة من حيث from the angle of يعني العمل به or not acting upon it and this is the issue of النصخ abrogation the scholars talk about it and last but not least the fourth chapter that the scholars talk about أصول الفقه is when they speak about التعارب والترجيح the texts seem to be going against each other seem to be going against each other how do we reconcile between it first of all they have a principle that they follow at the beginning before we claim that these texts are going against each other and we are they actually going against each other okay if that's proven okay then before you jump to النصخ abrogation you have to try to bring them together وَالْجَمْعُ وَاجِبُ الْمَتَى مَا أَمْكَنَا إِلَّا فَلِلْأَخِيْرِ نَسْخٍ بُيِّنَا as صاحب المراقي says so they try to bring the text together and this is where they go to the chapter of التعارض والترجيح and in there you'll study who's a مجتهد who's a مقلد and etc because who can do that reconciling and bringing it together is a مجتهد not a مقلد so in this chapter the scholars will talk about the مجتهد and who is he you will learn how to do how to do this and there are many books you can read my brothers and sisters that teaches you this inshallah many books that you can study that you can learn from that teach you this concept there are many books you can study and you look at and you can learn from it remember the first book to be written in أصول الفقه is the كتاب of Imam Al-Shafi'i رحمه الله Imam Al-Shafi'i was the first person to have written and authored a كتاب in أصول الفقه this topic that I just spoke about it was Imam Al-Shafi'i صاحب المراقي said وَأَوَّلُ مَنْ أَلَّفَهُ فِي الْكُتُبِ مُحَمَّدِ بِنُ شَافِعِ الْمُطَّالِبِ وَغَيْرُهُ كَانَ لَهُ سَرِيقَةً مِثُلُ الَّذِي لِلْعُرْبِ مِنْ خَلِقَةً when we say that Al-Shafi'i was the first person to have authored a book in أصول الفقه it doesn't mean أصول الفقه was not there as a practical thing okay it was there Sahabas were using it Sahabas were using it okay but كفن مستقل like a subject that stands by itself called أصول الفقه has its مقدمة has its خاتمة is مرتب in this way Al-Shafi'i was the first person to have spoken about it and in there he speaks about the أوامر he speaks about the نواهي he speaks about البيان a good chunk of it he speaks about he talks about الخبر النسخ he speaks about حكم العلة المنصوصة في القياس and he does he speaks about مسارك العلة in Imam Al-Shafi'i رحمه الله تعالى because remember the علة when you come to the chapter of القياس and you study قياس the scholars what they talk about they talk about the علة which is what علة which is منصوصة علة which has which has a textual proof for the علة here it's been instated or علة which is مصطنبطة the scholars have to extract it so in there مسارك العلة so تنقيح العلة تخريج العلة they don't call it علة here they will call it مناط so they will say but it's the same مناط and علة are the same so you find them speaking about تخريج المناط تنقيح المناط تحقيق المناطق and you study that in those books okay or Shafi'i touches on it but then if you want to look more into it the books that came after they speak about it more after Imam Shafi'i came of course came the Halafiyya and they spoke about it you have the Kitab al-Karkhi he talks about it in his Usul, you have Abu Zayd al-Dabusi's Kitab with Taqweem al-Adillah, and then after that it became very famous and very big. You could say the big book after these books were written, everyone who came after it tended to go back to these books either dismiss this, get rid of this, disagree with this, but these books were generally the three main books in Usul al-Fiqh from Shafi'i onwards. Even though Shafi'i started it, Rahimahullahu Ta'ala, it's Al-Burhan by Abi Ma'al al-Juwaini and the Mustasfa by Abi Hamid al-Ghazali and the Mu'tamad by Abi al-Husayn al-Basri. Abu al-Husayn al-Basri is a Mu'tazili, and the other two, Abi Ma'al al-Juwaini and Abi Hamid al-Ghazali, both of them are Ash'ari.
So, the Kitab al-Burhan and the Kitab al-Mustasfa are foundational texts. After that, those books were worked on, so who was it that summarized those books and worked on it? Al-Razi in his Kitab al-Mahsul, remember these names. There's a reason why I mention all this information because I'm walking you to an important point, بإذن الله الكريم. Last time I didn't do that because the مجال and the place I was speaking about was not that wasn't my intention, but I'm forced to go into it now because of the اعتراب that was brought, inshallah many people can benefit from this.
By the way, just so you know, over 50 hours I've spoken about this issue in the student of knowledge program, but this is a خلاصة. You know, in one sit I want to go over it, inshallah. These three books, the Burhan and then the Mustasfa and Mu'tamad by al-Husayn al-Basri, فخر الدين الرازي summarized it in his كتاب المحصول. He worked on those books and did his bit on it, and also the second person who also summarized those books in his works is none other than سيف الدين الامدي in his كتاب الاحكام.
Then, of course, their method between themselves is also different; the approaches are different. I don't want to go into that. As for the كتاب of سيف الدين الامدي, it got summarized by ابن حاجب in his مختصر الكبير. He then summarized that book and he called it المختصر الصغير, and there are many شرحات on this.
Usul al-Fiqh, by the way, there is not one, and of course, the مستصفى of حامد الغزالي got worked on by ابن قدامة. He took it towards a Hanbali approach, he did his work on it, he got rid of certain things and dismissed it and got rid of it. He called it روضة الناظر وجنة المناظر, and that's ابن قدامة's كتاب.
But the books of Usul al-Fiqh, the طريقة that the scholars authored in Usul al-Fiqh is طرق متعددة, it's different ways. So there's طريقة الحنفية. The طريقة الحنفية, mashallah, the طريقة الحنفية, there are مميزات, there's beautiful things that they are good at, especially they do تقرير of the قواعد الأصولية على مقطع ما نقل من فروع أئمتهم, which is very good. طريقة جيدة, mashallah.
So in their books, it's easier for طالب علم, to be honest, to study Usul al-Fiqh because they focus more on تمثيل rather than the تفصيلات that the people study too much. They do a lot of تمثيل, and that's why a lot of the scholars, they refer to the scholars, they refer to the طريقة الحنفية, they refer to it as طريقة الفقهاء. They call it طريقة الفقهاء, and the كتب that are written in this is أبو بكر الجصاص's كتاب الفصول في الأصول. That's like the first book and the earliest book, I think, of theirs.
And ابن القيم رحمه الله تعالى, it is مختصر صواعق المرسلة, and he is علام الموقعين, especially he goes and does نقاش in many of the تقريرات of أبو بكر الجصاص. He goes after him on some of those issues. There's a كتاب رسالة في الأصول by أبو الحسن الكرخي, and then there's أصول الصرخسي, and then there's المنار by النسفي and many other books that are written in the حنفية مذهب.
Then there's the طريقة الجمهور, طريقة الجمهور is what is also called طريقة المتكلمين. They call it and it's the طريقة العلماء المالكية الشافعية, and this one there, those books that are written in it, there is استدلال عقلي, and they focus on المبادئ المنطقية. Also, there's a lot of جدل and مناظرات in their books, and there is also تجريد of المسائل الأصولية from الفروع الفقهية. For example, you will study the كتاب منتهى السؤل والأمل في علمي الأصول والجدل, the منتهى by ابن حاجب, and ابن حاجب himself summarized it in another كتاب of his called مختصر المنتهى.
There's also the كتاب by أبو الوليد الباجي called إحكام الفصول في أحكام الأصول. There's also the برهان الجويني, which I spoke about, and مازيني has a كتاب called إضاحة المحصول من برهان الأصول. This كتاب الورقات that I was speaking about that أبي معالي الجويني رحمه الله wrote also the محصول by الرازي, the شرح it has by القرافي called نفائس الأصول.
There is the شمس الدين الأصفحاني that he has a شرح on it he called it الكاشف عن المحصول, and then is the لُمع by شيرازي, and there is on the لُمع of أبي سحاق الشيرازي, who is a student of أبو طيب الطبري رحمه الله. There's a شرح also came out with it called نُزهة المشتاق في شرع لُمع أبي سحاق by محمد يحيى أمان المكي.
There's also the تبصرة by أبي سحاق الشيرازي, there's the منهج by بريضاوي, and there's a شرح of سبكي on it called الإبهاج. So those are the second طريقة. Those books you can get, there's اسنوي's كتاب نهاية السول, there's مناهج العقول, there's many books like that.
The third طريقة is called الجمع بين الطريقتين. They brought the two طريقة, طريقة الحنفية and الطريقة الجمهور, like جمع الجوامع by سبكي. It's a كتاب where سبكي mentions and claims that he got it from a hundred different books of أصول الفقه, and there's a شرح of زركشي on it called تشنيف المسامع.
There's also other شروحات that are done on it, and from the books is the تحرير of ابن همام رحمه الله تعالى, which is also a الجمع بين الطريقتين. He combines between the two طريقة. Then you have another طريقة in أصول الفقه, which is طريق تخريج الفروع على الأصول.
Here you have the كتابs by زنجاني, which is تخريج الفروع على الأصول, and you have اسنوي's one, which is called تمهيد في تخريج الفروع على الأصول. You also have تلمساني المالكي; he has a كتاب called مفتاح الوصول إلى بناء الفروع على الأصول, and you have من اللحام, he's called القواعد والفوائد الأصولية.
Last but not least, you have the الطريقة of المقاصد, and this is the طريقة الشاطئ in his كتاب الموافقات, which a student of knowledge should really look into and study.
This now gives us, my brothers and sisters, an understanding of the discussion where it is heading. We're going to be focusing on these two different sciences. You can imagine all of those books, all of that information; it's all from just an over quick overview of the two different sciences that this issue tackles.
Now, there's a point I want to mention, and I think it's very important that you understand it, brothers and sisters, which is when we're speaking about, we mentioned, and I told you guys to hold on to this. I thought now that you've been holding on for a very long time, let's come back to it, and inshallah ta'ala, all of the information that you learned here, the baby is going to help us as we speak about so many issues, inshallah.
They claim, they mention that the mutawatir and the ahad, I said both of them that they are speculative. The meaning that's taken from it, and remember this is important in and within itself. The Qur'an and the Sunnah, the Qur'an and the Sunnah in and within themselves, in its default position, without any external factors, they are speculative.
Speculative, the ahad on the other hand, they don't believe is, they believe is certainty. There's no issue in that; it's yakin. Like in both of them, the mutawatir and the ahad, with no ifs or buts, both of them are again, get rid of any external factors. They believe it is, and they even believe it is not possible for the, it cannot reach certainty anyway.
This is their belief. Rather, whether it's mutawatir or it's ahad, in and within itself, without any external factors helping it, always it is, but it can be if there is an external support, and that is if logic helps it. They believe this, do you guys get understand it now? When it comes to Allah's names and attributes, they believe that chapter, and that's what I was talking about last lesson. That's exactly what I was talking about. Understand it very well now. They believe that the which is taken from the which in naqliya, the text, the Qur'an and the Sunnah, if it's far from any external evidences which are certainty, so there's no external evidence that are certain that are supporting it, they believe it's speculative.
Now, is speculative, and that only their aqal has only shown them to affirm seven characters, and I'll show you how contradicting this is. My question to you, brothers and sisters, is that do you guys not understand what I'm talking about? This is what I mean that they do not accept and they do not affirm. First of all, in by the way, the ahad is the majority of hadiths. The majority of the hadith, it is what it is ahad.
There's a kitab written by al-Kitani rahimahu allah, it's called, it's by al-Kitani rahimahu allahu ta'ala, it's about 264 pages. You know how many hadiths he has in there? 310 hadiths that are mutawatir. What about the thousands and thousands of hadiths out there? The mutawatir, my brothers and sisters, is small, by the way. That 264 pages I'm mentioning here, those 264 pages is with the tahqiq and ta'aliq and the ta'aliqat and the explanation and how it who said that is mutawatir and all of that.
If he put it together, maybe it would be just what the hadith, the wedding of the prophet would probably be about 20 pages, 30 pages maximum, 50 pages. Yeah, that's the ahad. The mutawatir, the bulk of hadiths are ahad, so they've rejected, they've dismissed the ahad, and they argue the akhbar which is ahad you can't use it as evidence. Why? Because it's so, why are we going to take it? But why? Why can't you take it?
The reason why we can't take it, they say, is because the narrator may have done a mistake, so it's like it's like the testimony of a person who's testifying. He could do wrong; he could get it; it's ihtimal, right? I want to say, my brothers and sisters, where is the that commands us to follow the ahad in all chapters of the deen? Allah ta'ala tells us in the Qur'an, Allah says the word ta'ifa, as al-Imam al-Shafi mentioned, the word ta'ifa can mean one person.
So there's one person remaining when the mujahideen come back from the jihad; they teach them and they educate them. One person is going to do iblagh, convey the message of al-Islam. This shows you that the one person can convey narrations, and one person is going to teach, and that the khabar al-ahad is evidence based on this ayah.
And if you think that ta'ifa can't mean one person, ta'ifa here means if he's reliable, this person who's come to you is one person comes to you. Do not take his narration; verify what he says. But if he's a reliable person, take his evidence or take what he told you. So if it's one person, you take it, and he's reliable. What about the hadith? I mean, the famous hadith may Allah illuminate the face of the person who hears my statement and he memorized and he conveys it.
So it's one person. What about the hadith and all of that? They dismissed it. Why did they dismiss this? All the reason why, my brothers and sisters, they dismissed it is not because this masala, my brothers with a shaara is not masala like they saw a deli that showed them the khabar al-ahad is not a hujjah. No, wallahi allathee la ilaha ghayru, it's not the case. This is not the reason. The reason is because is what they believed first.
That's what they believe. They believed something, and then now they're looking for evidences, whatever they can find, they hold on to. They've now come to this; they saw narrations which are ahad where Allah's characteristics are being affirmed, and so they said ahad, it's speculative.
Brothers, very important that you understand this point. The story of the people of Quba, they were facing the qibla of Bayt al-Makdis, but pay attention to here. This is very important that you understand it. The people of Quba, they were facing where? They were facing Bayt al-Makdis. They were told to turn away from Bayt al -Makdis and turn towards back to Mecca. They had certainty to face Bayt al-Makdis; there was a certain yaqeen that the Prophet and the companions were facing Bayt al-Makdis. One person came, one person came and took them away from that yaqeen that they had unless he's also a yaqeen and he's certainly certainty, they wouldn't move from a certain certainty for doubt. We can't move away from certainty for doubt.
So when he came, they turned away. As for what about the prohibition of khamr, one man came and told him the prohibition; they had one man yelling telling them that the khamr was made haram. They left the khamr and they abandoned it. There is not one sahabi, my brothers and sisters, who said that the khamr had the singularity is not used in aqeedah; there's no one who said that.
That's from them. As for the story of Abu Musa when he came and he knocked on the door and he knocked three times and then he left, some of them tried to use this, by the way. Again, remember this point: them using this evidence wasn't they came to this evidence and that's why they from here they deducted from this story that the khamr is not taking aqeedah, and I'll prove to you that's not the case.
That is not the case; they already rejected the khamr in aqeedah, and then they looked for any evidence that can prove that, and they came across this, and now they try to make this as an evidence. Understand, my brothers and sisters, where the khilaf, the point of discussion with the Ash'ari is not what many people are making it look like. Some people think it's ta'weel and tafweed only.
Ta'weel and tafweed is because they believe something first; now what they're trying to do is they're pushing the evidences by all means necessary. How can we push this and principle that we have on to the evidences? So how can we do it? The bulk of ahadith are hadith we rejected under the pretext of what? That it's ahad, and ahad benefits us what? It's a thani; we're not going to take it.
What about the mutawatir? It's okay; it's certainty the way it came to us, but then it's a speculative in terms of what we benefit from it. So then, yeah, the aqal. So when there's ta'arud, when there's contradiction, which is what happens in babil isma'il wasifat, remember babil isma'il wasifat, Allah having a yed and Allah having, yaani, al ghadab and al nuzul and al istiwa and al majeed, the aqal doesn't allow that.
The aqal only allows seven characteristics; there's nothing else. I'm going to show you the contradiction in that. So this story of Abu Musa al-Ash'ari, where he knocked the door seven times, three times he knocked the door, Umar opened the door, and then Abu Musa had already gone, and then he requested for Abu Musa to be told to come back.
Umar said, "Why did you leave?" and he said, "The Prophet said, sallallahu alayhi wa sallam, seek permission three times, and if you're not given permission, then leave." Umar said, "You're going to bring evidence for this hadith or this narration, or I'm going to blash you basically."
So what he did was he went and he brought Abu Sa'ad al-Khudri with him, and Abu Sa'ad al-Khudri is the narrator of the hadith. He helped and supported Abu Musa in this narration. So they say, "Look, look, look, look, Umar did not accept a singular narration."
First of all, pump your brakes, take it easy. This is qadiyatu ayni la umuma. Umar hasn't done this, okay? And all of the narrations that were brought to him, okay, he didn't. We have narrations where Umar, r.a., took singular narration. He took one person's narration, like Abdul Rahman ibn Awf. He took his narration on the issue of the plague that happened in Shan, okay?
Secondly, it is permissible; it's actually allowed that if you want to just to be sure, if you look for another narration to support it, that's no problem. It doesn't mean you're rejecting; you just want to have certainty. You can't, no problem; no one's saying you can't. Some scholars actually say that Umar was he didn't want to open this door of everybody coming and narrating and saying the Prophet said, the Prophet said.
He's actually trying to close that door so when you say it, you're sure because people might just come and the Prophet said, the Prophet said, and it becomes an easy thing on the people's tongue. He wanted to, so he's been bad. He mentions in his and he also mentions in last but not least, last but not least, he accepted the hadith in the same narration. How two is ahad? It's aziz, is it not? We took it in mustalah hadith. Remember when I was mentioning it before as this is what it's when two people narrated this hadith is still ahad. Umar took a hadith which is ahad, so this proves our point, but it's still ahad; it's not mutawadir.
We're all together, brothers. Also, my brothers and sisters, this belief that they have that the, we'll say first of all, that's you're confusing the issue. Why? Who said that the is any random person's narration that we're taking? We're taking the that meets the condition of authenticity, and remember that's why I mentioned in the muqaddimah of when a hadith is when it's rejected, there's a and the ta'an we mentioned, huh? It's what two it is either he's dubbed his precision or if his conditions he meets the condition of adalah and he's good, his adalah is on point, he's not he doesn't have kadeem, he doesn't have what you call it, uh, uh, bid'ah, he's not and all of that, and also he's dubbed is good, he's not he doesn't have no problem.
I'm gonna take it even if it's one person. These people, like when you look at Fakhruddin's works and you look at the works of, uh, read their works, the books that they've written in aqeedah, when you look at it, like for example, al-Aliyah by Fakhruddin al-Razi or the Irshad of Abu Ma'al al-Juwaini, Irshad ila qawata al-adillati fi usuli al-i'tiqadiyya al-kali al-afkar by Sayfuddin al-Amidi and others, you see that the argument and where that what they're talking doesn't make sense.
They make the khabar al-ahad that the reason why they're rejecting it is because if any random person comes to you, does what he say give you certainty? Who said it's any random person? These are the senate; it's Ibn Umar; it's not a random person; it's Nafia; it's Malik; it's Shafi'i; it's Ahmed. That's the senate. If Imam Ahmed came and told you something about, brothers and sisters, what would that benefit you? If Ahmed came to you, spoke to you right now and said, "I saw this," or Shafi'i or Malik or Nafia or Ibn Umar came to you and told you something, what would it benefit you? Of course, it benefits you certainty, my brothers and sisters.
What they do is it's a qiyasum al-fariq. They will say to you that the khabar al-wahid yufid al-dhan. Why? li ihtimali khata al-rawi. Why? fa sha'nu sha'nu shahada. It's like the testimony of a random person. The narrator is not a random person; it's a person whose integrity is on point, his precision is on point, or his precision is good.
What I want you to remember, brothers and sisters, is that the khabar al-wahid or the mutawatir, especially the khabar al-wahid, its certainty comes from four angles. Four angles make it yaqeen. The first one is min jihati al-mukhbir, which is the sahabi, and I mentioned it to you, Ibn Umar. The person who's telling you, who's informing you here pushes that hadith. When I look at Ibn Umar, if he came up to me and said, "Abdurrahman, I saw this today," I'll say, "Wallahi, I take it from you. I believe what you said more than what my eyes see."
Ibn Umar and Nafia and also Malik and Ahmed and others also min jihati al-mukhbir. I said min jihati al-mukhbir, which is the ulama who came after and looked at this chain. Darqutni came, Abu Masood al-Dimashqi came, Abu Alil Jayyani came, and they looked at these narrations. What's he called? Allah al-musta'anu ala matasifu. Al-Ahmed came and raided the hadith and said it's authentic. Bukhari said the hadith is authentic, and Abu Hatim al-Razi, Abu Zur'at al-Razi, all of these imams are saying sahih. This pushes and it's khabar al-ahad pushes it up; it makes it strong.
This is where I base. So then min jihati al-mukhbir also min jihati al-mukhbari bihi, which is my brothers and sisters, can the speech of the Prophet, sallallahu alayhi wa sallam , look like the speech of any random person? The best person who said the most eloquent man, this kalam is not like the kalam of any person. He has beauty to it; the Prophet said, "I've been given comprehensive speech." How can his speech look like and confuse us all with the speech of somebody whose Arabic can never reach the level of the Messenger?
So the Prophet's hadith will have the scholars of hadith could tell from the wording of the hadith that the Prophet didn't say this. I'll be all together about this or the not just the wording but in terms of the point that this hadith contains and that information in the hadith as well. How can something that's legislated from Allah confuse us with something that is what legislated by a random person just made it up?
Can never, which is what is this hadith telling us about? What is it informing us? It's telling us the hukum of Allah subhanahu wa ta'ala, the ruling of Allah. So you can't be confused with other things, my brothers and sisters. From these four angles, the ahad will definitely be what? Uncertainty.
My brothers and sisters, if you look at these people, the Ash'ira and the likes of them, they are contradictions from beginning to end. What they speak, if you read their works, as I mentioned, those books they've written, they say that we reject we reject akhbar al-ahad. We reject it in al-ilmiyat, but we accept it in al-amaliyat. In aqeedah, akhbar al-ahad is rejected; we don't take it; we do not act upon it.
So, but in al-amaliyat, we take it in fiqh; we take it. No, we don't take it. That's a contradiction. You know why that's a contradiction? The reason why that's a contradiction is because even the amaliyat it requires the fiqh; it requires what the halal and haram require aqeedah. You have to believe that this is a ruling from Allah subhanahu wa ta'ala. You have to believe that the Prophet said this.
There's an i'tiqad when you're doing this act, okay? In fiqh, halal haram, who do you think said it then when you're doing it? The single iteration, right? Or it's ahad; it's ahad. Who do you think done it? Who do you think said this? Who do you think action this is? This is the Prophet, alayhi salatu wasalam.
So when it comes to the amaliyat, you believe there's an i'tiqad that the Prophet said this. You believe that the Prophet done this, alayhi salatu wasalam. You believe that the hukum here is wajib or you believe the hukum here is what mandub or it's mustahab or it's ibaha, the hukam al-taklifi that I mentioned before or ibaha, etc.
So there's a i'tiqad here in the amaliyat. What about the al-ilmiyat? Also, they're mutanaqidhun. How they're mutanaqidhun? They say in the samiyat, in the samiyat. So not just the al-amaliyat, the samiyat, they call it samiyat. They say samiyat, we will take, we will take the ahad, the akhbar al-ahad, but the aqliyat we won't take it.
Al-aqliyat, they're referring to baab al-ismu al-sifat. Baab al-ismu al-sifat, we will not take akhbar al-ahad, but in the samiyat, we will take it, inshallah wa ta'ala, and the mi'ad and all of that, shaykh. The Qurmuti will come to you and say to you, "Why are you picking and choosing what chapters you put akhbar al-ahad into?"
I believe that all of akhbar al-ahad min jihati thubut, min jihati aah, min jihati dilala, even the mutawatir, min jihati dilala, all the time in chapters about aqliyat is always dhani, always it can never reach yaqeen except if it's backed with aql.
Okay, I want to say that for the mi'ad as well, the day of judgment, the jannah and the nar, all of them are figurative speech. The Qurmuti will say that to you, ayyuha al-Ash'ariya, and you'll say, "No, no, no, we can't say that." Why? Because that's called samiyat. The samiyat, you can use akhbar al-ahad. That's what they believe, the samiyat, jannah and nar, they use akhbar al-ahad.
They'll mention those narrations to you, mutanakuthun. Okay, Fakhruddin al-Razi is one person; he's one person, one individual, sah, is he not? He is Fakhruddin al-Razi. The statements that he says, he's one person. Why do you accept it, khabr al-ahad? They actually affirm it. Why don't you say Fakhruddin al-Razi, all of ulama that you each one you quote like Fakhruddin al-Razi when you're quoting him, khabr al-ahad, maybe he didn't say the statement, maybe this book is, oh, maybe these statements are manhul, that is falsely attributed to him, maybe he didn't say it, maybe that's not what he means, maybe it's a general statement, maybe it's a, it's there's a naskh, maybe abrogated, maybe there's a, there's a taqsis, maybe there is a it's mutlaq.
It gets even worse, the contradiction here. They take the shi'ar of the shu'ara, the poets. They take the poetries of the poets, for example, when it comes to the chapter of al-istiwa, what did they take? The statement did they take, which is singular, sifatul kalam. The sha'ira believe sifatul kalam is the kalam, is kalam nafsi. The kalam is what? Kalam nafsi. Allah, they affirm it, and they do not affirm, but that's the kalam of one person, which is again, we don't know who he is, al-Akhtar is, and on top of that, on top of that, he's not a Muslim, and on top of that, he is one person.
On top of that, it's again falsely attributed to him, but no one will take it. Wallahi, my brothers and sisters, their madhab, that which necessitates from it is again, I'm not saying lazimul madhab is madhab for them, no, the qaeda is lazimul madhab. Then what I necessitate from some speech doesn't mean that's necessarily their speech, but it does show if the lazim of your speech is batil, okay, it shows that what you're saying is batil as well, and that is what the entire shariah or the majority of the shariah is because I told you guys before, the majority of ahadith are ahad.
So the majority of this deen is speculative; it's open for interpretation, and etc. Allah, my brothers and sisters, I think sometimes that's what you feel like, that how can you still believe that this is right? How can you believe this is a madhab that will bring you closer to Allah subhanahu wa ta'ala? It's a madhab that was put together, and it is destroying the fabric of our deen, and al-Imam al-Nawawi, al-Ibn Hajar are free from this madhab.
And this is what we say to you, it does benefit speculation to you guys; it also benefits you guys speculation. It does. The reason is because you guys are strangers from the sunnah; you are far from the sunnah. You have no inaya, no consideration you give towards the sunnah, and that's why it did not benefit you. It didn't benefit you any knowledge or certainty. The akhbar which are did not benefit you, and keep in mind they are saying that always it benefits us speculation.
That's what I meant, and that's not what a true Muslim believer would say. A person who has aqeedat ahl al-sunnah will never say such a thing, and all you can say, wallahi, that's all I encourage you all to say. Ask Allah that He gives you the strength to follow the truth and see the truth for the truth for it being the truth, and wallahi, my brothers and sisters, there's always going to be people saying what they want, arguing what they want, but the truth, the reality, my brothers and sisters, is that this deen is the relate is the deen of Allah.
Allah is going to protect it, subhanahu wa ta'ala. It doesn't mean need me; it doesn't need anybody else. This deen is protected; it's mahfuz. Allah is going to protect it, subhanahu wa ta'ala, and there's always going to be there are going to be noble, honorable people who are going to defend this religion. However much people try to play around with it, try to push it here and pull it there, will always be victorious, and it will always be preserved.
But I ask Allah He uses us, subhanahu wa ta'ala, for protecting His deen. I ask Allah He also forgives me for my shortcomings and my errors and so much are they. I ask Allah He forgives me for any mistakes I've said, any faults that I said while I was speaking, and I'm going to stop there.
