Clarification that the Companions (may Allah be pleased with them) had methods of deriving rulings, but they did not formulate them; rather, they were known to them by instinct and nature.
Machine translationRead the Arabic original
Al-Halali: There are two details, Professor, regarding the same question?
The Shaykh: Go ahead.
Al-Halali: A response to these peopleThe questioner : ...in the following: It was said that the methods of deriving rulings and methods of deduction existed with the Companions (may Allah be pleased with them), and those who came after them deduced them, codified them, and placed them in principles, such as the science of grammar and the principles of jurisprudence. These existed with the Companions (may Allah be pleased with them), but they were not codified as they are in our time. The second point is that Allah described the method of following by saying in Surat al-Nisa: "the path of the believers." The path is the clear road whose landmarks are defined and known. The Messenger (peace and blessings be upon him) also described the following of the Companions, as in the hadith of al-Arba'ah, by "the Sunnah." The Sunnah is the clear, prepared method for following. So, from the description of the Book and the Sunnah, it becomes clear that the path of the Companions (may Allah be pleased with them) in following the Messenger of Allah (peace and blessings be upon him) contained these meanings that you deny to the Companions of the Messenger of Allah (peace and blessings be upon him). But the merit belongs to those who came after them, for they deduced these principles that were with the Companions of the Messenger of Allah (peace and blessings be upon him). Is there any truth in this answer, or is it correct, or otherwise? We ask you to clarify that.
The Shaykh : May Allah bless you. You are clarifying the previous answer!
Al-Halali: May Allah reward you with good. May Allah honor you.
The Shaykh : But this reminds me of a tape I heard recently. I do not know if some of our brothers present remember the name of the owner of the tape. It was attributed to al-Rafai, and his speech resembles the speech of this wicked man whom we have suffered from for years, namely al-Saqaf. The tape criticizes the Salafis, and specifically criticizes them. This is al-Saqaf's speech: that they divide tawhid (the oneness of Allah) into three categories: tawhid al-rububiyyah (oneness of lordship), tawhid al-uluhiyyah (oneness of worship), and tawhid al-asma' wa al-sifat (oneness of the names and attributes). Here is the point: he says, "Where did they get these divisions from? The righteous Salaf to whom they claim affiliation—give us one word from this division." This is exactly like that, my brothers. They understood these matters by their fitrah (innate natural disposition) and their original language. As for those who came after them, they were compelled to explain these verses present in the Noble Qur'an, where the Arabic style necessitates distinguishing between "Lord" (Rabb) and "God" (Ilah), for example. They do not want to distinguish between the implication of each word for a meaning that the other word may not include, and so on. This clarification I mentioned earlier reminded me that they denied this three-part jurisprudential division indicated by the Book and the Sunnah, on the pretext that the Companions did not explain or detail it. Are you more knowledgeable than the Companions? A wonderful preference, and ignorance more wonderful than it. Have you identified this man?
Al-Halali: They call him Yusuf al-Sayyid al-Rafai. Is he Kuwaiti?
The Shaykh : Kuwaiti.
Al-Halali: Yusuf al-Rafai.
The Shaykh : There is a Rafai, a Kuwaiti, residing in Medina, who is a Salafi.
Ali Hasan: Our Shaykh is speaking about Salih al-Rafai.
The Shaykh : We need to distinguish...
Al-Halali: Yusuf al-Rafai is one of the great Sufis in Kuwait.
Ali Hasan: These words, our Shaykh, are by Yusuf al-Rafai. These are his criticisms of the Salafis. He is a corrupt Sufi. He responded toThe Shaykh : Ibn Mani'The Shaykh : Sulayman ibn Mani' when he wrote a dialogue with al-Maliki. Yusuf al-Rafai responded to him and defended al-Maliki. Such matters and things.
The Shaykh : And this is a tape of the misguided from long ago.
Ali Hasan: By Allah, I am surprised. I do not know him.
The Shaykh : Yusuf al-Rafai.
The questioner : Salih al-Rafai is old. Salih al-Rafai who is in Medina is young.
Ali Hasan: Later, Salih is a Salafi, our Shaykh. Salih al-Rafai is Yemeni. By Allah, he sends his greetings to you, my professor. I met him during Hajj. Blessed is Allah.
The Shaykh : A noble man, and they say he is brave as well.
Ali Hasan: Blessed is Allah. By Allah, what Allah willed. Blessed is Allah.
The Shaykh : Did you meet him or not?
Ali Hasan: I met him this Hajj, our Shaykh. He is Yemeni.
The Shaykh : What Allah willed. In any case, it is someone else.
What Allah willed. May Allah reward him with good.Sahih Ibn Hibban 9:170
The questioner : What Allah willed.
Ali Hasan: This is from the favor of Allah...
The Shaykh: Go ahead.
Al-Halali: A response to these peopleThe questioner : ...in the following: It was said that the methods of deriving rulings and methods of deduction existed with the Companions (may Allah be pleased with them), and those who came after them deduced them, codified them, and placed them in principles, such as the science of grammar and the principles of jurisprudence. These existed with the Companions (may Allah be pleased with them), but they were not codified as they are in our time. The second point is that Allah described the method of following by saying in Surat al-Nisa: "the path of the believers." The path is the clear road whose landmarks are defined and known. The Messenger (peace and blessings be upon him) also described the following of the Companions, as in the hadith of al-Arba'ah, by "the Sunnah." The Sunnah is the clear, prepared method for following. So, from the description of the Book and the Sunnah, it becomes clear that the path of the Companions (may Allah be pleased with them) in following the Messenger of Allah (peace and blessings be upon him) contained these meanings that you deny to the Companions of the Messenger of Allah (peace and blessings be upon him). But the merit belongs to those who came after them, for they deduced these principles that were with the Companions of the Messenger of Allah (peace and blessings be upon him). Is there any truth in this answer, or is it correct, or otherwise? We ask you to clarify that.
The Shaykh : May Allah bless you. You are clarifying the previous answer!
Al-Halali: May Allah reward you with good. May Allah honor you.
The Shaykh : But this reminds me of a tape I heard recently. I do not know if some of our brothers present remember the name of the owner of the tape. It was attributed to al-Rafai, and his speech resembles the speech of this wicked man whom we have suffered from for years, namely al-Saqaf. The tape criticizes the Salafis, and specifically criticizes them. This is al-Saqaf's speech: that they divide tawhid (the oneness of Allah) into three categories: tawhid al-rububiyyah (oneness of lordship), tawhid al-uluhiyyah (oneness of worship), and tawhid al-asma' wa al-sifat (oneness of the names and attributes). Here is the point: he says, "Where did they get these divisions from? The righteous Salaf to whom they claim affiliation—give us one word from this division." This is exactly like that, my brothers. They understood these matters by their fitrah (innate natural disposition) and their original language. As for those who came after them, they were compelled to explain these verses present in the Noble Qur'an, where the Arabic style necessitates distinguishing between "Lord" (Rabb) and "God" (Ilah), for example. They do not want to distinguish between the implication of each word for a meaning that the other word may not include, and so on. This clarification I mentioned earlier reminded me that they denied this three-part jurisprudential division indicated by the Book and the Sunnah, on the pretext that the Companions did not explain or detail it. Are you more knowledgeable than the Companions? A wonderful preference, and ignorance more wonderful than it. Have you identified this man?
Al-Halali: They call him Yusuf al-Sayyid al-Rafai. Is he Kuwaiti?
The Shaykh : Kuwaiti.
Al-Halali: Yusuf al-Rafai.
The Shaykh : There is a Rafai, a Kuwaiti, residing in Medina, who is a Salafi.
Ali Hasan: Our Shaykh is speaking about Salih al-Rafai.
The Shaykh : We need to distinguish...
Al-Halali: Yusuf al-Rafai is one of the great Sufis in Kuwait.
Ali Hasan: These words, our Shaykh, are by Yusuf al-Rafai. These are his criticisms of the Salafis. He is a corrupt Sufi. He responded toThe Shaykh : Ibn Mani'The Shaykh : Sulayman ibn Mani' when he wrote a dialogue with al-Maliki. Yusuf al-Rafai responded to him and defended al-Maliki. Such matters and things.
The Shaykh : And this is a tape of the misguided from long ago.
Ali Hasan: By Allah, I am surprised. I do not know him.
The Shaykh : Yusuf al-Rafai.
The questioner : Salih al-Rafai is old. Salih al-Rafai who is in Medina is young.
Ali Hasan: Later, Salih is a Salafi, our Shaykh. Salih al-Rafai is Yemeni. By Allah, he sends his greetings to you, my professor. I met him during Hajj. Blessed is Allah.
The Shaykh : A noble man, and they say he is brave as well.
Ali Hasan: Blessed is Allah. By Allah, what Allah willed. Blessed is Allah.
The Shaykh : Did you meet him or not?
Ali Hasan: I met him this Hajj, our Shaykh. He is Yemeni.
The Shaykh : What Allah willed. In any case, it is someone else.
What Allah willed. May Allah reward him with good.
Whoever builds a mosque, even if it is as small as a hen's nest, Allah will build for him a house in Paradise.
من بني مسجدا لو كمفحص قطاة بنى الله له بيتا في الجنةThe questioner : What Allah willed.
Ali Hasan: This is from the favor of Allah...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.