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Finally this Hearsay Report with million errors Here is the Constitutional exposing the errors of law 1. They admitted the Hearsay Evidence from Vuyo Zungula and Arthur Frazer without following the admissibility procedures. 2. The never tested the information before it. That's an error of law 3. The report...

52,510 views • 2 months ago •via X (Twitter)

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NEW: Important Advice to Maḏhab Fanatics by Shaykh Sulaymān al-Ruḥaylī 1. We study the fiqh that was known to the Companions, and known to the Tābiʿīn, and known to the Imāms. 2. We study fiqh that is connected to evidence and built upon proof. This is the legitimate Sharʿī fiqh—the fiqh whose practitioner is praised, whose action is commended, and which is true understanding of the religion of Allāh. 3. As for binding people to a single Maḏhab from which they may not depart, and obligating them to adhere to everything stated within it, then this is an innovation—an innovation that did not exist in the time of the Companions. Rather, the Companions used to forbid it. It did not exist in the time of the Tābiʿīn, nor in the time of the four Imāms. In fact, the four Imāms were united upon forbidding the sanctification of people’s statements; rather, matters are to be examined in light of their evidence. 4. It is authentically reported from the four Imāms that they said: "If the Ḥadīth is authentic, then it is my Maḏhab." 5. Evidence for this is that the students who were raised upon the teachings of the four Imāms did not sanctify the Imām's opinion; rather, they would sometimes differ with the Imām's opinion. Anyone with even minimal exposure to the books of jurisprudence will find this clear and evident. 6. The four Imāms did not teach their students to sanctify their opinions. Rather, they taught them to look to the evidence and to support the evidence. Whoever examines the books of the Maḏhabs will find this plainly evident. 7. If you look into the books of the Ḥanafīs, you will find that Muḥammad ibn al-Ḥasan sometimes differed with Abū Ḥanīfah, and that Abū Yusuf sometimes differed, and that Zufar sometimes differed. 8. If you look at the statements of ibn al-ʿArabī al-Malikī, and Ibn ʿAbd al-Barr, you will find this clearly evident. This is how Imām Mālik nurtured his students. Imām Mālik would sometimes not hold a particular view, but when a Ḥadīth reached him, he deemed it sound and adopted it. The same applies to al-Shāfiʿī when you look at his students, and likewise Imām Aḥmad. 9. The strict obligation to adhere to Maḏhabs in such a way that one may not depart from them only arose among the later scholars. We, in reality, do not condemn following a Maḏhab or affiliating oneself with a Maḏhab —this is a permissible matter according to what is well known among the scholars. Rather, what is blameworthy is fanaticism to Maḏhabs, and tying fiqh to Maḏhabs in such a way that one does not go beyond them and does not consider the evidence at all. Instead, issues are decided solely by the statements of the scholars of the Maḏhabs. 10. Following a Maḏhab, according to the scholars, if taken as a path to fiqh and not as fiqh itself, they do not condemn it. But if it is taken as the fiqh itself, and one restricts himself to it—indeed, even casting doubt upon what people know of rulings established upon evidence—then this is not permissible, and it is not the praiseworthy fiqh.

Yasar A Rahman

16,413 views • 5 months ago