Clarifying the anomaly of the hadith of Mu'adh (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him), when he intended to send Mu'adh to

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The Shaykh: Refers to the hadith of Mu'adh.

The questioner: It is said ... .

The Shaykh: Do you know the hadith of Mu'adh?

The questioner: Yes, he sent him to Yemen.
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The Shaykh: He said to him: ; is that it?

The questioner: No.

The Shaykh: Was it?

The questioner : .

The Shaykh: Okay ... do you know this hadith? Okay, he is asking if this hadith is anomalous in its text? Is it anomalous in its text as well?! He explained the anomaly and the matter became confused for him.

Another questioner : And upon you be peace and the mercy of Allah.

The Shaykh: So here, finally, he is clarifying whether what he understood from some of our brothers is correct? I told him: Yes, the understanding is correct. So you ... this explanation reached your ears, so you need to ... the hadith regarding ... the degrees of reliance or argumentation ... . He said: By the Book of Allah. He said: . He said: By the Sunnah of the Messenger of Allah. He said: . He said: I will use my own opinion and not spare any effort. He (peace be upon him) said - they claimed! - : .
The anomaly in this hadith lies in its meaning, in that it established three levels: First, a person starts with the Qur'an; if he does not find the answer in the Qur'an, he descends a level to the Sunnah; if he does not find it in the Sunnah, he finally descends to ijtihad. The final level is, of course, clear and evident: if he finds it neither in the Qur'an nor the Sunnah, he resorts to opinion.
But it is not so; if he finds the answer to a question in the Qur'an, he does not resort to the Sunnah; because the Qur'an often contains the answer ... the Sunnah clarifies and explains. For example, if a questioner asks: What is the ruling on eating an eagle, is it permissible or not? You look in the Qur'an first: you do not find the word "eagle," secondly: you do not find what indicates it, although you may find what indicates that eating it is permissible; due to the generality of His saying: ... the Sunnah comes and says: ; so when this questioner was asked about the eagle ... and similar birds and beasts, he looked in the Qur'an and found this verse; he can say, in detail, that this hadith of Mu'adh is lawful.
Likewise, if he is asked about ... breastfeeding, or - for example - a maternal aunt or paternal aunt in breastfeeding, or an uncle in breastfeeding; he does not find the ruling for all of this in the Qur'an; because in the Qur'an he does not find except His saying: "" and your sisters through breastfeeding "", is that not so?

Another questioner : .

The Shaykh : Yes?

Another questioner : .

The Shaykh: A paternal aunt through breastfeeding, and a maternal aunt through breastfeeding; he does not find any of this, but he finds it in the Sunnah ... , so if he relies on the verse, he rejects the Sunnah; , and so on, many and very many things.
So it is not permissible for the first thing when a question reaches the mufti to limit his consideration to the Qur'an only, and if he finds the Qur'an implying a general or vague answer, he says: We found the answer in the Book of Allah, as was the case with ... the Messenger (peace be upon him) when he said: . And in another hadith: . =
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= ... Indeed, I was given the Qur'an and its like with it . And in another hadith: .
So relying on the Qur'an only when a person is first asked is not permissible; rather, it is necessary to combine the Qur'an and the Sunnah, and to this he (peace be upon him) alluded by his saying: .
With this explanation, it becomes clear that the detail mentioned in the hadith of Mu'adh is not correct, He said: By the Book of Allah; meaning alone, there is no separation between the Book and the Sunnah at all. The correct answer is: I judge by the Book of Allah and the hadith of the Messenger of Allah together; because each of them does not do without the other, because each of them comes from a single source, and it is not ... yes. And it is not so with opinion and ijtihad.
And what clarifies the anomaly of the hadith is that we start from the end of the hadith; when does a person judge by opinion? When he does not find the Sunnah, and when does he judge by the Sunnah? When he does not find the Qur'an; is this correct? It is not correct. When does he judge by opinion? The answer is: When he does not find it in the Qur'an or the Sunnah. So is it said: When does he judge by the Sunnah only? Or when does he judge by the Qur'an? No. They are twin brothers who do not separate ... okay, and by what do you judge? By the Book of Allah and the Sunnah of the Messenger of Allah. There is no ... .
Yes.
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The Shaykh : Glory be to You, O Allah, and praise be to You. I bear witness that there is no deity but You. I seek Your forgiveness and I repent to You.