The Shaykh’s explanation of the necessity of adhering to the Book and the Sunnah according to the understanding of the righteous predecessors.

The Shaykh : And the Qadiyyun say meaning the adornment of the prophets, not their seal, meaning there is no one after him, so what is the benefit, what is the benefit of the Qadiyyun’s belief in the Book and the Sunnah when they distort the words from their places? Perhaps we can give examples of deviant sects, a hundred, a hundred, but there are, among us the people of the Sunnah and the community, shaykhs scattered throughout the entire Islamic world who issue such fatwas that deviate from the Book and the Sunnah because they do not believe in the methodology of the righteous predecessors. So now we are calling for a common word, the Book and the Sunnah; no one says no, but we add, based on the verse that the professor mentioned, the first ones did not say but he attached it to the Messenger, saying Why? Because the path of the believers is the methodology that we make our methodology for understanding the Book and the Sunnah, otherwise the concepts are multiple. This is an old and ancient example, meaning she is looking toward the pleasure of her Lord, and this is a new example, meaning the adornment of the prophets is not their last one; there are prophets after the Messenger (peace and blessings be upon him). The examples between those and these are in the hundreds, if not thousands. What is the solution, my professor, from this deviation in the name of the Book and the Sunnah? Returning to what the righteous predecessors were upon. So we call upon all Islamic callers to agree with us in this methodology, as long as you say everyone says this, right? But we want action, we want application. If we differ on an issue, let us refer to the Book and the Sunnah, and let there be no anger from me toward you or from you toward me, because we agree on the original matter and are not differing. If we differ in understanding, we return to the old tafsirs of the righteous predecessors, and that is the judgment between us. And when the Islamic callers believe in this methodology, then rejoice in the victory of Allah (Mighty and Majestic), because we will have begun with the victory of Allah (Blessed and Exalted is He), which is a basic condition for us to deserve the victory of Allah (Mighty and Majestic). So the purpose, my professor, is to know the basic rules upon which the Islamic call should be established. The methods may differ, and the Companions differed as we said, but there was no one among the Companions who would say, "Yes, if it were like this, the Messenger said, but my madhhab said so, or my shaykh said so, or I found it this way." The Companions were not like this. Imam al-Shafi'i (may Allah be pleased with him) was asked about an issue that has escaped my memory now, "What do you say about such and such?" He said

The questioner : ... the hadith ... .

The Shaykh : Meaning, what do you say about this hadith? He said to him, "Do you think I left the church and tightened the sash so that I would say a word that contradicts the hadith of the Messenger of Allah (peace and blessings be upon him)?" Where are the Shafi'is who want to claim affiliation with this Imam? When it is said to them, "Allah said, the Messenger of Allah said," unfortunately, they turn away and keep their distance. Why? Because their Imam did not say ...
My brother, your Imam did not say it, but we have other Imams. We have Abu Hanifah, we have Malik, we have Ahmad, we have al-Awza'i, we have Ibn al-Madini, and many, many more. Each one of us knows only one Imam, while Allah has blessed the Muslim community with many Imams and placed for them these texts from the Book and the Sunnah.

The questioner : And only the student can, a student, but ... .

The Shaykh : This is the problem.

The questioner : If the hadith is authentic, then it is my madhhab. So we are with the authentic hadith from ... saying no, no, no, the minds of the whole world.