Reading from the author's words, with commentary and collation of manuscripts: "And if the later scholars differ on it, the arbiter between them is: the Book and the Sunnah
Machine translationRead the Arabic original
The reader: "For this is from the category of contradicting consensus, and they do not contradict.
And if the later scholars differ on it, the arbiter between them is: the Book and the Sunnah, and the consensus of the earlier scholars, whether by explicit text or derivation. So how—praise be to Allah—is this not transmitted from a well-known imam, nor from a followed scholar? Rather, what is transmitted on this matter is either a lie attributed to its owner, such as what some of them reported from al-Shafi'i that he said: 'When I am afflicted with hardship, I come and supplicate at the grave of Abu Hanifah, and he responds,' or words to that effect, and this is also known to be a lie"
The Shaykh : And this is known to be a lie, in your view as well? There is no doubt about it.
The reader: Shall we remove it, O Shaykh?
The Shaykh : Yes, remove it.
The reader: "And this is a lie known by necessity".
The Shaykh : It is known to be a lie.
The reader: And this is a lie known to be a lie?
The Shaykh : Yes.
The reader: "And this is a lie known to be a lie by necessity for one who has knowledge of transmission, for when al-Shafi'i arrived in Baghdad, there was no grave in Baghdad that was visited for supplication at all. In fact, this was not even known in the time of al-Shafi'i. And al-Shafi'i saw in the Hijaz, Yemen, Sham, Iraq, and Egypt graves of prophets, Companions, and Successors, whose owners were, in his view and in the view of the Muslims, better than Abu Hanifah and scholars like him. So why did he".
The Shaykh : So why
The reader: "So why did he".
The Shaykh : So why.
The reader: "So why did he"
The Shaykh : Yes, because "balahu" is not...
The reader: Yes, that's right "So why did he not seek supplication except at his grave?! Then the companions of Abu Hanifah who lived in his time, such as Abu Yusuf, Muhammad, Zufar, al-Hasan ibn Ziyad, and their generation, did not seek supplication, neither at the grave of Abu Hanifah nor at any other".
The Shaykh : May Allah have mercy on them.
The reader: "Then, it has been established in al-Shafi'i"
The Shaykh : From al-Shafi'i.
The reader: "Then, it has been established from al-Shafi'i what is fixed in his book regarding the dislike of exalting the graves of created beings for fear of fitnah arising from them. And only one who is deficient in knowledge and religion would attribute these stories. Or, what is transmitted from these stories is from an unknown person who is not recognized. And if such corrupt stories were narrated to us"
Perhaps, O Shaykh, and if it were narrated?
"And if such corrupt stories were narrated to us as hadiths"
The Shaykh : If it were narrated
The reader: Okay, "And if such corrupt stories were narrated to us as hadiths from the one who does not speak from desire, it would not be permissible to rely on them until they are established. So how much less is it permissible to rely on what is transmitted from others?
Among them is what may have been said or done by its owner through ijtihad in which he may err or be correct, or he may have said it with many restrictions and conditions in a way that has no harm, but the transmission from him was distorted. Just as the Prophet (peace and blessings be upon him), when he permitted visiting graves after the prohibition, the wrongdoers understood that to be the visiting they do, such as making a pilgrimage to pray at them and seeking aid from them"
The Shaykh : Do you mean "hajaha" with a hah, or "hajaha" with a jim? "Hajaha" means he intended it, meaning he intended it, because hajj in language means intention.
The reader: "Then, the rest of these arguments revolve around transmission by which it is not permissible to establish the Shari'ah, or analogy by which it is not permissible to recommend acts of worship, knowing that the Messenger (peace and blessings be upon him) did not legislate them, and his leaving them while the reason for the action exists is like his doing them. And only the Christians and their like establish acts of worship by such stories and analogies—without transmission from the prophets. And what is followed in establishing the rulings of Allah is: the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him), and the path of the predecessors or the first ones".
The Shaykh : The first ones.
The reader: "And the path of the predecessors, the first ones. It is not permissible to establish a Shari'ah ruling without these three principles, whether by explicit text or derivation in any way".
The Shaykh : Or derivation.
The reader: "It is not permissible to establish a Shari'ah ruling without these three principles, whether by explicit text or derivation in any way" .
And if the later scholars differ on it, the arbiter between them is: the Book and the Sunnah, and the consensus of the earlier scholars, whether by explicit text or derivation. So how—praise be to Allah—is this not transmitted from a well-known imam, nor from a followed scholar? Rather, what is transmitted on this matter is either a lie attributed to its owner, such as what some of them reported from al-Shafi'i that he said: 'When I am afflicted with hardship, I come and supplicate at the grave of Abu Hanifah, and he responds,' or words to that effect, and this is also known to be a lie"
The Shaykh : And this is known to be a lie, in your view as well? There is no doubt about it.
The reader: Shall we remove it, O Shaykh?
The Shaykh : Yes, remove it.
The reader: "And this is a lie known by necessity".
The Shaykh : It is known to be a lie.
The reader: And this is a lie known to be a lie?
The Shaykh : Yes.
The reader: "And this is a lie known to be a lie by necessity for one who has knowledge of transmission, for when al-Shafi'i arrived in Baghdad, there was no grave in Baghdad that was visited for supplication at all. In fact, this was not even known in the time of al-Shafi'i. And al-Shafi'i saw in the Hijaz, Yemen, Sham, Iraq, and Egypt graves of prophets, Companions, and Successors, whose owners were, in his view and in the view of the Muslims, better than Abu Hanifah and scholars like him. So why did he".
The Shaykh : So why
The reader: "So why did he".
The Shaykh : So why.
The reader: "So why did he"
The Shaykh : Yes, because "balahu" is not...
The reader: Yes, that's right "So why did he not seek supplication except at his grave?! Then the companions of Abu Hanifah who lived in his time, such as Abu Yusuf, Muhammad, Zufar, al-Hasan ibn Ziyad, and their generation, did not seek supplication, neither at the grave of Abu Hanifah nor at any other".
The Shaykh : May Allah have mercy on them.
The reader: "Then, it has been established in al-Shafi'i"
The Shaykh : From al-Shafi'i.
The reader: "Then, it has been established from al-Shafi'i what is fixed in his book regarding the dislike of exalting the graves of created beings for fear of fitnah arising from them. And only one who is deficient in knowledge and religion would attribute these stories. Or, what is transmitted from these stories is from an unknown person who is not recognized. And if such corrupt stories were narrated to us"
Perhaps, O Shaykh, and if it were narrated?
"And if such corrupt stories were narrated to us as hadiths"
The Shaykh : If it were narrated
The reader: Okay, "And if such corrupt stories were narrated to us as hadiths from the one who does not speak from desire, it would not be permissible to rely on them until they are established. So how much less is it permissible to rely on what is transmitted from others?
Among them is what may have been said or done by its owner through ijtihad in which he may err or be correct, or he may have said it with many restrictions and conditions in a way that has no harm, but the transmission from him was distorted. Just as the Prophet (peace and blessings be upon him), when he permitted visiting graves after the prohibition, the wrongdoers understood that to be the visiting they do, such as making a pilgrimage to pray at them and seeking aid from them"
The Shaykh : Do you mean "hajaha" with a hah, or "hajaha" with a jim? "Hajaha" means he intended it, meaning he intended it, because hajj in language means intention.
The reader: "Then, the rest of these arguments revolve around transmission by which it is not permissible to establish the Shari'ah, or analogy by which it is not permissible to recommend acts of worship, knowing that the Messenger (peace and blessings be upon him) did not legislate them, and his leaving them while the reason for the action exists is like his doing them. And only the Christians and their like establish acts of worship by such stories and analogies—without transmission from the prophets. And what is followed in establishing the rulings of Allah is: the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him), and the path of the predecessors or the first ones".
The Shaykh : The first ones.
The reader: "And the path of the predecessors, the first ones. It is not permissible to establish a Shari'ah ruling without these three principles, whether by explicit text or derivation in any way".
The Shaykh : Or derivation.
The reader: "It is not permissible to establish a Shari'ah ruling without these three principles, whether by explicit text or derivation in any way" .