The Shaykh gave a general overview of the important legal principles and benefits contained in these texts, which include verses and hadiths.
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The Shaykh : In these texts, which include verses and hadiths, there are very important matters that can be summarized as follows:
First: There is no difference between the decree of Allah and the decree of His Messenger, and neither of them allows the believer the choice to disobey them. Disobeying the Messenger is like disobeying Allah the Exalted, and it is clear misguidance.
Second: It is not permissible to precede the Messenger (peace and blessings be upon him and his family) just as it is not permissible to precede Allah the Exalted. This is an indication that it is not permissible to contradict his Sunnah (peace and blessings be upon him and his family). Imam Ibn al-Qayyim said in *I'lam al-Muwaqqi'in* "That is, do not say until he says, do not command until he commands, do not issue a ruling until he issues a ruling, and do not decide a matter until he is the one who judges and finalizes it" .
Third: Turning away from obeying the Messenger is the characteristic of disbelievers.
Fourth: The one who obeys the Messenger obeys Allah the Exalted.
Fifth: It is obligatory to return and revert to Allah and the Messenger when there is disagreement or difference in any matter of religion. Ibn al-Qayyim said "So He the Exalted commanded obedience to Him and obedience to His Messenger, and He repeated the section, meaning His statement, to indicate that obedience to Him is obligatory in itself, without referring to what He commanded to the Book. Rather, if He commands, obedience to Him is obligatory absolutely, whether what He commanded is in the Book or not, for he was given the Book and something like it with him. He did not command obedience to the one in authority in itself, but He omitted the verb and made obedience to him included within obedience to the Messenger" . End of quote.
It is agreed upon by scholars that returning to Allah means returning to His Book, and returning to the Messenger means returning to him during his lifetime and to his Sunnah after his death, and that this is one of the conditions of faith.
Sixth: Being content with disagreement by abandoning the return to the Sunnah to escape from it is a legal cause for the failure of Muslims in all their efforts and the loss of their strength and might. I repeat, I say: Sixth: Being content with disagreement by abandoning the return to the Sunnah to escape from it is a legal cause for the failure of Muslims in all their efforts and the removal of their strength and might.
Seventh: Warning against contradicting the Messenger because of its bad consequences in this world and the Hereafter.
Eighth: Those who contradict his command (peace and blessings be upon him and his family) deserve fitnah in this world and painful punishment in the Hereafter.
Ninth: It is obligatory to respond to the call and command of the Messenger, and that this is the cause of a good life and happiness in this world and the Hereafter.
Tenth: Obedience to the Prophet (peace and blessings be upon him and his family) is the cause of entering Paradise and great success, and that disobedience to him and transgressing his limits is the cause of entering the Fire and humiliating punishment.
Eleventh: Among the characteristics of the hypocrites who appear to be Muslim but conceal disbelief is that when they are called to judge by the Messenger and his Sunnah, they do not respond to that, but rather they turn away from it with aversion.
Twelfth: The believers are the opposite of the hypocrites, for when they are called to judge by the Messenger, they hasten to respond to that and say with their state and their words, "We hear and we obey," and by doing so, they become successful and among those who win the Gardens of Pleasure.
Thirteenth: Whatever the Messenger commanded us to do, we must follow him in it, just as we must refrain from everything he forbade us.
Fourteenth: He is our equal and our model in all matters of our religion, if we are among those who hope for Allah and the Last Day.
Fifteenth: Whatever the Messenger of Allah (peace and blessings be upon him and his family) spoke of, either it is connected to religion and unseen matters that are not known by reason or experience, in which case it is revelation from Allah to him, and falsehood does not come to him from before or behind him.
Sixteenth: His Sunnah (peace and blessings be upon him and his family) is the explanation of what was revealed to him from the Qur'an.
Seventeenth: The Qur'an does not suffice in place of the Sunnah; rather, it is like it in the obligation of obedience and following. The one who relies on the Qur'an and dispenses with the Sunnah contradicts the Messenger (peace and blessings be upon him) and does not obey him, thus contradicting the aforementioned verses that command obedience to and following of him (peace and blessings be upon him).
Eighteenth: What the Messenger of Allah (peace and blessings be upon him and his family) forbade is like what Allah forbade, and likewise, everything the Messenger (peace and blessings be upon him) brought that is not in the Qur'an is like if it had come in the Qur'an, due to the generality of his statement (peace and blessings be upon him)
Nineteenth: Protection from deviation and misguidance is only by holding fast to the Book and the Sunnah, and that this is a ruling that continues until the Day of Resurrection, so it is not permissible to separate between the Book of Allah and the Sunnah of His Prophet (peace and blessings be upon him and abundant peace).
First: There is no difference between the decree of Allah and the decree of His Messenger, and neither of them allows the believer the choice to disobey them. Disobeying the Messenger is like disobeying Allah the Exalted, and it is clear misguidance.
Second: It is not permissible to precede the Messenger (peace and blessings be upon him and his family) just as it is not permissible to precede Allah the Exalted. This is an indication that it is not permissible to contradict his Sunnah (peace and blessings be upon him and his family). Imam Ibn al-Qayyim said in *I'lam al-Muwaqqi'in* "That is, do not say until he says, do not command until he commands, do not issue a ruling until he issues a ruling, and do not decide a matter until he is the one who judges and finalizes it" .
Third: Turning away from obeying the Messenger is the characteristic of disbelievers.
Fourth: The one who obeys the Messenger obeys Allah the Exalted.
Fifth: It is obligatory to return and revert to Allah and the Messenger when there is disagreement or difference in any matter of religion. Ibn al-Qayyim said "So He the Exalted commanded obedience to Him and obedience to His Messenger, and He repeated the section, meaning His statement
And obey the Messenger
وأطيعوا الرسولIt is agreed upon by scholars that returning to Allah means returning to His Book, and returning to the Messenger means returning to him during his lifetime and to his Sunnah after his death, and that this is one of the conditions of faith.
Sixth: Being content with disagreement by abandoning the return to the Sunnah to escape from it is a legal cause for the failure of Muslims in all their efforts and the loss of their strength and might. I repeat, I say: Sixth: Being content with disagreement by abandoning the return to the Sunnah to escape from it is a legal cause for the failure of Muslims in all their efforts and the removal of their strength and might.
Seventh: Warning against contradicting the Messenger because of its bad consequences in this world and the Hereafter.
Eighth: Those who contradict his command (peace and blessings be upon him and his family) deserve fitnah in this world and painful punishment in the Hereafter.
Ninth: It is obligatory to respond to the call and command of the Messenger, and that this is the cause of a good life and happiness in this world and the Hereafter.
Tenth: Obedience to the Prophet (peace and blessings be upon him and his family) is the cause of entering Paradise and great success, and that disobedience to him and transgressing his limits is the cause of entering the Fire and humiliating punishment.
Eleventh: Among the characteristics of the hypocrites who appear to be Muslim but conceal disbelief is that when they are called to judge by the Messenger and his Sunnah, they do not respond to that, but rather they turn away from it with aversion.
Twelfth: The believers are the opposite of the hypocrites, for when they are called to judge by the Messenger, they hasten to respond to that and say with their state and their words, "We hear and we obey," and by doing so, they become successful and among those who win the Gardens of Pleasure.
Thirteenth: Whatever the Messenger commanded us to do, we must follow him in it, just as we must refrain from everything he forbade us.
Fourteenth: He is our equal and our model in all matters of our religion, if we are among those who hope for Allah and the Last Day.
Fifteenth: Whatever the Messenger of Allah (peace and blessings be upon him and his family) spoke of, either it is connected to religion and unseen matters that are not known by reason or experience, in which case it is revelation from Allah to him, and falsehood does not come to him from before or behind him.
Sixteenth: His Sunnah (peace and blessings be upon him and his family) is the explanation of what was revealed to him from the Qur'an.
Seventeenth: The Qur'an does not suffice in place of the Sunnah; rather, it is like it in the obligation of obedience and following. The one who relies on the Qur'an and dispenses with the Sunnah contradicts the Messenger (peace and blessings be upon him) and does not obey him, thus contradicting the aforementioned verses that command obedience to and following of him (peace and blessings be upon him).
Eighteenth: What the Messenger of Allah (peace and blessings be upon him and his family) forbade is like what Allah forbade, and likewise, everything the Messenger (peace and blessings be upon him) brought that is not in the Qur'an is like if it had come in the Qur'an, due to the generality of his statement (peace and blessings be upon him)
Verily, I have been given the Qur'an and something like it with it
ألا إني أوتيت القرآن ومثله معهNineteenth: Protection from deviation and misguidance is only by holding fast to the Book and the Sunnah, and that this is a ruling that continues until the Day of Resurrection, so it is not permissible to separate between the Book of Allah and the Sunnah of His Prophet (peace and blessings be upon him and abundant peace).