The Explanation of the Weakness of the Hadith of Mu'adh (may Allah be pleased with him) When the Messenger (peace and blessings be upon him) Sent Him to Yemen and Said to Him: "By what will you judge?"

The Shaykh : And from this, we conclude by declaring the invalidity of the famous hadith among the later jurists, especially in their books of usul al-fiqh (the principles of jurisprudence), which they cite to prove qiyas (analogical reasoning) and its legitimacy: the hadith of Mu'adh .
This is an invalid hadith, despite the fact that the scholars of usul al-fiqh (the principles of jurisprudence) have circulated it and cited it as evidence.
It is invalid first in terms of its meaning, and this is the point. What emboldened us to declare such invalidity is that there is obscurity in its chain of narration; thus, it is weak in its chain and invalid in its text.
As for the weakness in terms of the chain, it contains an unknown man named al-Harith, and that is all.

The questioner : Al-Harith ibn 'Amr.

The Shaykh : Al-Harith ibn 'Amr, and he narrates it from the companions of Mu'adh, from Mu'adh. So it is defective with two defects:
One is decisive, and the other is not.
The first defect, the one that is the true defect, is the obscurity of this al-Harith ibn 'Amr.
The second defect is regarding the companions of Mu'adh. Some said: They are a group from whom lying is far, and from whom poor memory is far. This is logical and acceptable speech, but the defect is lesser than that, namely this al-Harith ibn 'Amr. Therefore, the chain is weak by the consensus of the scholars of hadith. For this reason, the Amir al-Mu'minin (Commander of the Faithful) in hadith, Imam al-Bukhari, ruled on the denunciation of this hadith with this chain of narration.
As for it being invalid in terms of its text, it is that it places the rank of the Sunnah—here is the precision—it places the rank of the Sunnah in relation to the Qur'an as the rank of qiyas (analogical reasoning) in relation to the Sunnah.
When does a person use qiyas (analogical reasoning)? When he does not find it in the Sunnah.
When does he resort to the Sunnah? When he does not find it in the Qur'an.
This is an error. It is obligatory to combine the Qur'an and the Sunnah together, not that you look in the Qur'an, and if you do not find the answer, you descend to the Sunnah, and if you do not find the answer in the Sunnah, you exert your own opinion. This is not the status of the Sunnah in relation to the Qur'an, like the status of qiyas (analogical reasoning) in relation to the Sunnah. Rather, they are twins, the Qur'an and the Sunnah, as indicated by him (peace and blessings be upon him) in his saying: . And therefore, from the correct Salafi principles of usul al-fiqh (the principles of jurisprudence), when a person wants to give a ruling in a certain issue, he looks to the two weighty things, the two primary sources, the Book and the Sunnah. ... After that, as came in the hadith of Mu'adh, he exerts his opinion. As for separating between them, that is the origin of misguidance.
In my belief, one of the greatest causes of the division that made the Muslims into sects, groups, and parties is that they did not apply this correct scientific methodology with one proportion, which is always combining the Book and the Sunnah in every issue in which they issued an opinion, especially if the issue is related to 'aqidah (creed). Therefore, it is not permissible to separate between the Qur'an and the Sunnah.
If you know this reality, and it is known to you that the maternal uncle and the paternal uncle are among the mahram (a relative one may not marry), then you should not be concerned after that that they were not mentioned in the verse and so on.
And this is also an example, the issue of rada' (the milk kinship created by breastfeeding). The examples of this are many and very many. The most famous and easiest for the general people to understand is . The Qur'anic text: fish is carrion, locusts are carrion. So by the text of the Qur'an, they are forbidden. But it is not permissible to issue a fatwa based on this text until you add to it what came in the Sunnah. It came in the Sunnah: .
And it came in the Sunnah, which is more authentic than this hadith, the story of Abu 'Ubaydah ibn al-Jarrah when the Prophet (peace and blessings be upon him) sent him in a secret expedition to Yemen, to the Red Sea. They became hungry until Abu 'Ubaydah was forced to collect the dates from the entire expedition and give each person one or two dates until all the provisions were exhausted.
So Allah sent to them a very large fish which they saw from afar. They went to it, and it was a fish that the sea had thrown up. It was so large that they set up one of its ribs, and a rider on a camel would pass underneath it, meaning a tunnel.
So they ate from it and provisioned themselves from it. When they reported its news to the Messenger (peace and blessings be upon him), he asked them to feed him from it.
So this is carrion. If we take the Qur'an, we say it is forbidden. But if we add to this text, we say: the verse here is absolute, and the Sunnah qualified it. And how many and how many texts in the Book are absolute, qualified by the Sunnah, general, specified by the Sunnah, and so on.
And glory be to You, O Allah, and praise be to You. I bear witness that there is no god but You.

The questioner : May Allah reward you with good, O Shaykh.

Another questioner : May Allah reward you with good.

The Shaykh : I seek Your forgiveness and I repent to You.

Another questioner : May Allah reward you with good.

The Shaykh : What does your companion say?
The questioner: Yes, our coffee is intentional, and we drank it intentionally.

The Shaykh : And this is an Egyptian joke. What does it mean to drink it intentionally?

The questioner : It means just enough.

The Shaykh : It means it can be an obligatory fard or a recommended practice (sunnah). Well, may Allah reward you with good.