Explanation of the categories of mujtahids: "Mujtahid of a time, mujtahid of a madhhab, mujtahid of a specific issue"

The questioner : In reality, the scholars have divided the mujtahids into three categories: "the mujtahid of a time, the mujtahid of a madhhab, and the mujtahid of a specific issue." Ijtihad has conditions; that is, merely knowing a hadith does not give me the courage to derive a ruling from it or from a verse. Because if I have not studied the principles of jurisprudence, and the knowledge of the abrogating and the abrogated, the general and the specific, and the absolute and the restricted, I am unable to exercise ijtihad.
Let me clarify my point.

The Shaykh: All right.

The questioner : The operative cause of their disagreement is that each one cites a verse... in the verse, but my understanding of the verse differs from the professor's understanding of the verse.

The Shaykh : It is known.

The questioner : And in their disagreement, each one cites a hadith. When Abu Yusuf himself would discuss disputed issues with Abu Hanifah, each of them had hadiths and verses. But when I say—for example—that this verse, for instance, they pass over it: , I, as a superficial person, say: the command is for obligation. But the scholars come and tell you: No, the command is not for obligation in this context. This aspect is not something everyone can understand; that is, the skill of derivation is not something everyone can do.

The Shaykh : There is no disagreement on this point.

The questioner : Let me tell you, what happened in a lecture in Saudi Arabia... in Saudi Arabia, you find a person who, by Allah, does not know how to perform wudu. I remember once I entered a class at the Islamic University and... they were disagreeing that this requires absolute ijtihad, returning to the Book and the Sunnah, while another wanted to return to the Imams. So "Hamid," who was behind me, asked me a question. He said: It must be the Book and the Sunnah; let's not return to the Imams. And this Book exists, and the Sunnah was collected or it was not collected. I said to him: First, when you want to exercise ijtihad based on the Sunnah, you deal with the Sunnah. For the love of Allah, where did you read any book of the Sunnah? Did you read the six books so that I can tell you: you become a mujtahid? Forget the books. He said: I did not read them. I read about the issue; what relates to the issue itself. I said to him: I will give you a hadith without any comparison: if you read it and you do not make a mistake, I am ready to be the first one to follow you. He said: Oh, my professor. I said to him: You want to claim ijtihad. In reality, this is a disaster! If you want to see a scholar who is a mujtahid, I believe the entire Ummah would not produce one or two. What is happening now, when we open the door, is that in Saudi Arabia a million come out saying: I am a mujtahid. What is the reason? We review the Book and the Sunnah! Because the four Imams were criticized! I ask: Where did they take it from? They took it from the Book and the Sunnah, and each one has evidence. I asked you yesterday: Where did the four Imams take it from?

The Shaykh : Do you not know this answer?

The questioner : Yes? I know the answer; they took it from the Book and the Sunnah.

The Shaykh: ... Professor.

The questioner : ... So when I follow an Imam from the Imams, I am following the Book and the Sunnah.

The Shaykh : We need to talk about something fundamental—may Allah bless you.

The questioner : Say it.

The Shaykh : There may be a disagreement, there may be... you have heard of the differences, and we agree. Agreement is better than disagreement.

The questioner : ... .

The Shaykh : Allow me, I am on the principle... I told you: finish your statement. You finished your statement.

The questioner : I have not finished my statement yet.

The Shaykh : You have not finished your statement.

The questioner : I have not finished my statement.

The Shaykh : Good.

The questioner : So I say that when I want to... an issue.

The Shaykh : You did not ask me!

The questioner : I have not finished my statement, and you tell me: you have not finished? I tell you: I have not finished.

The Shaykh : ... I ask, but I am drawing your attention: you asked me about the Imams.

The questioner : ... later.

The Shaykh : Oh, my professor, you asked me: Where did the Imams take it from? Or did I ask you?

The questioner : I asked and answered, but your statement is wrong.

The Shaykh : Subhan Allah! You ask me and answer; is that how it works?

The questioner : ... .

The Shaykh : I am asking you now; you ask me and answer yourself?

The questioner : This is a self-evident question; that is, that...

The Shaykh : ... self-evident matters. That is why I say: we do not need to waste our time on self-evident matters now. That is, this "lightbulb" or I do not know if this glass is lit or not? It is a clear self-evident matter. So where did the Imams take it from? Did they take it from the Torah and the Gospel?! Can you imagine someone would answer you?

The questioner: No, no.

The Shaykh : ... I say, likewise, absolute, restricted, and partial ijtihad, all of this is accepted. And I hinted at this briefly at the beginning of my answer to the professor here. So now, your research is not our problem now, because we said that just as it is not permissible for a mujtahid to follow...