Continuation of the Shaykh’s remarks on seeking knowledge and benefiting from a specific school of jurisprudence.

The Shaykh : He ties his Islamic jurisprudence to what the jurists (may Allah have mercy on them) wrote. This does not mean, as you pointed out—and I repeat it—that one makes the imam of this school of jurisprudence like the Messenger (peace and blessings be upon him), taking his words and actions as a binding commitment. Rather, one is guided by them and makes them a principle. There is no harm in this; indeed, it is obligatory to revert to the correct opinion in another school of jurisprudence if one sees it. The general rule in the school of Imam Ahmad is that you will hardly find a school of jurisprudence that does not contain an opinion of Imam Ahmad. Refer to the books of the two narrations in the school; you will find that Imam Ahmad (may Allah have mercy on him) hardly has a school of jurisprudence that does not have an opinion agreeing with it. This is because he (may Allah have mercy on him) was broad in his knowledge and returned to the truth wherever it was. In fact, he (may Allah have mercy on him) sometimes explicitly stated that he follows al-Shafi'i and said that he is an imam. Therefore, I see that a person should focus on a specific aspect of the schools of jurisprudence that he chooses. The best of the schools of jurisprudence, as far as we know in terms of following the Sunnah, is the school of Imam Ahmad (may Allah have mercy on him). Even if another school may be closer to the Sunnah than it in some issues, in general, the school of Imam Ahmad (may Allah have mercy on him) is the closest to the Sunnah. This is not strange, because Imam Ahmad is the imam of the people of the Sunnah and has knowledge of hadith that the other imams do not have. Therefore, his opinion is closer to the Sunnah than that of the others. However, as I pointed out a moment ago, you will hardly find a school of jurisprudence that does not have an opinion of Imam Ahmad agreeing with it (may Allah have mercy on him). The most important thing also in the methodology of the student of knowledge, after looking and reading, is that he be a jurist. Readers are not jurists. By jurist, I mean that he knows the rulings of the Shari'ah, their secrets, and their objectives, and that he applies what he has learned from it in a real way to the extent he is able. Allah does not burden a soul except with what it can bear. But he should strive to apply it to the extent he is able. And I always repeat this point to you: application, whether in acts of worship, morals, or transactions. Apply it so that it is known that you are a student of knowledge. If I told you, when one of you passes by his brother, is it prescribed to greet him? What do you say? It is prescribed. But I see many of you passing by their brothers as if they passed by a pillar, not greeting and not turning. This is a mistake, a great mistake. It is possible to criticize the common people if they do this, so how can a student of knowledge not be criticized? What harm is there to you if you say, "Peace be upon you"? How many riyals do you get? Ten good deeds, which are equal to the whole world. Ten good deeds. If it were said to people that everyone who passes by his brother and greets him would be paid a riyal, you would find people in the markets looking for whom to greet because they would get a riyal. But ten good deeds remain, and you will find them when you are in most need of them, yet you neglect them. Another benefit is love and affection among people. Love and affection, as you know, have many texts affirming them, establishing them, and rooting them, and prohibiting what contradicts them. You know the many individual issues in prohibiting them because they contradict affection, such as buying over the sale of a Muslim and proposing over his proposal, and the like. All this is to prevent enmity and hatred and to bring about affection and love. In it is also the realization of faith. It is known that each of us loves to reach a level where faith is realized for him, because our physical deeds are few, weak, and meager, even if we pray, fast, and give charity, they are meager. In prayer, most of it passes while we are managing other affairs. Fasting is the same; a person may fast but only wants to sleep, and the time passes. As for charity, Allah knows best about it. Our deeds, even if we do them, are meager. We need to strengthen faith. Greeting is among what strengthens faith, because the Messenger (peace and blessings be upon him) said: meaning that faith has been established for you. This is one point of what we have learned, but we have neglected it greatly. Therefore, I say, I ask Allah to help us and you to apply what we have learned, because we know much but do little. So, my brothers, be committed to knowledge, and be committed to action, and be committed to application. Knowledge is an argument against you. If you nourish it with action, it increases. If you nourish it with action, you increase in light and proof. And the verses in this meaning are many. So, my brothers, be committed to this, be committed to this application in acts of worship, in morals, and in transactions, so that you may be true students. Then, to walk like people, this is problematic. I ask Allah to keep us firm with the firm word in this worldly life and in the Hereafter.