Why is there no guidance for students of knowledge to collect the hadiths containing legal rulings that the Qur'an did not address?

The questioner : I believe I have raised this issue with you and the Shaykh many times before. We say that the sources of jurisprudence and the Shari'ah are the Book and the Sunnah, and we explain the function of the Sunnah.

The Shaykh: Perfect.

The questioner : One of the functions of the Sunnah is that it may be an independent source for a legal ruling, and this is very important.

The Shaykh : That is correct.

The questioner : But up to now, the men of hadith have not paid attention to this aspect, meaning that they have not served this side of the Sunnah by collecting the authentic hadiths that clarify a legal ruling that the Qur'an did not address.
The student : We say those that are independent.

The questioner : Independent.
The student : Yes.

The questioner : I mean, we research and say, for example, the hadith regarding marrying a woman and her aunt or her maternal aunt, or the bequest of one-third, but...
The student : What remains of the estate for the maternal aunt or the closest guardian.

The questioner : I mean, is the number of independent hadiths just a few? If it is just a few, we would leave them aside, because up to now we do not have a reference.
The student : Independent.

The questioner : Independent for this. This is a very important point. The second point is also that the current focus is on corrections (istidrak) and narrations, and corrections of corrections, simply to raise the strength of a hadith.
The student : Or its weakness.

The questioner : Or its weakness. But for example, we have not worked on connecting these hadiths to the Noble Qur'an, asking whether this hadith is explanatory, whether it is restrictive, or whether it is... In the principles of jurisprudence, I am truly unable to... I have encountered this topic several times while studying the principles of jurisprudence. I would stand there knowing that there is a major deficiency in the explanatory hadiths. For example, one or two hadiths, in the confirming hadiths.
The student : Even the books of terminology.

The questioner : I mean, I have one, two, three hadiths. So if there were guidance for students of hadith to begin in this field, because there is a deficiency here. And perhaps you consider that I have noticed over the last years that a large number of people agree that you are the hadith scholar of the era. Therefore, perhaps this question is fitting for you to answer.

The Shaykh : In any case, I invoke what Abu Bakr al-Siddiq used to invoke: "O Allah, do not hold me accountable for what they say, and make me better than what they think, and forgive me what they do not know." But do you allow me to ask the next question? What is the benefit of this effort if some of us were to direct it to highlighting it as you suggest? It is undoubtedly useful, but what is its fruit?

The questioner : That there is an important call to apply the Islamic Shari'ah, and the Islamic Shari'ah cannot be applied by the Qur'an alone without the Sunnah.

The Shaykh : That is another matter.

The questioner : No, no, my intention is that we do not currently have, if we want to establish a law based on the Book and the Sunnah, where do we find the independent hadiths that we did not find in the Noble Qur'an? What is their meaning in the Noble Qur'an? Where from?

The Shaykh : I am asking, may Allah bless you: If this category remains among all the hadiths, which include the general and the specific, the absolute and the restricted, the explanatory of the Qur'an, and the type independent of it, if this independent type remains amidst all those types, what is the harm? What is the damage? On the other hand, I ask myself what is the expected benefit of highlighting this category and making it, for example, a chapter or a treatise or an independent book? I do not see much in it, compared to what is obligatory for the people of hadith in every time and place to purify all the books of the Sunnah, which are in the hundreds, if not thousands. They contain the authentic and the good, and so on, the details we mentioned. This specialization to distinguish the authentic from the weak, to distinguish what is permissible to cite, and indeed what is obligatory to cite, from what is not permissible to cite, this is what achieves what you pointed out lastly, that the Qur'an, as Allah (Mighty and Majestic) said in the Qur'an: , its explanation (peace and blessings be upon him) is in the Sunnah, as is not hidden from you. But this Sunnah is now a mixture of authentic and non-authentic. So this distinction to separate the authentic from some of it is what is important. It is not important to come, for example, with chapters or sections or a book and say, "These are hadiths that clarify what was summarized in the Qur'an," this is a category, and another category, "These are hadiths that clarify what was made absolute in the Qur'an," and a category of what restricted what, and so on. All of this will be in this purification that we are referring to. This is the obligation. As for making these jurisprudential categories have special books for the hadiths that realize these categories, this is a good thing, but it is not necessary. As that poet said: "If you seek knowledge, it is much, ** And your life is short for acquiring it." So prioritize the most important of it, then the most important, then the most important. Now, as you know, the Muslim world is still unaware of the importance of the Sunnah, although there is now something called an awakening. Because I have witnessed two generations, or rather two eras, if I may express it that way. An era where the preacher would ascend the pulpit and say, "The Messenger of Allah said, the Messenger of Allah said." The lecturer would deliver a sermon or a speech containing whatever hadiths came to mind. Then a new generation emerged that would say, "So-and-so narrated it, and so-and-so narrated it" in the sermon, for example. This was not the case in the old days. And now, in these recent days, it is said, "In the authentic hadith, it is thus, narrated by al-Bukhari, narrated by Muslim." Ah, but this is as it was said: "The first of the rain is a drop," it has not yet poured down.
The student : May Allah make it pour down.

The Shaykh : If Allah wills.

The questioner : Excuse me, the topic of purification. We once had a discussion with some of the scholars of the Shi'ah.

The Shaykh: Go ahead.

The questioner : We, the Sunnis, differ from you. Our purification is continuous. Your books and narrations remained as they are.

The Shaykh : Static.

The questioner : Static. And from here, the Sunnah advanced and was able to purify its path from many superstitions.

The Shaykh: Correct.

The questioner : The Sunnah began to distinguish the bad from the good, whereas they did not.

The Shaykh : That is correct.

The questioner : He said, "Certainly, I support you in this, but also these fields of knowledge in the Sunnah are very broad if students direct themselves to them. And it is not that, regarding you, you have fulfilled the role..."

The Shaykh : May Allah bless you, but I say, may Allah bless you, this goal that you request cannot be achieved except after achieving the first goal, which is purification.
The student : So it is a result, not...
Another student: I mean, I tell you, Doctor, I answer for you regarding our Shaykh's question. There are two benefits or fruits. The first fruit is training and eradication, which is very important. That is, students of knowledge devote themselves to extracting these hadiths and isolating them from the other hadiths. This teaches research and induction.

The Shaykh : This is not possible. The chaff will be mixed with the wheat before purification, O Professor. They will collect whatever comes to mind for us.
The student : Our Shaykh, may Allah bless you, after the purification.

The Shaykh : That is it.
The student : I say that there is no contradiction between them, because even before the purification, since the field of purification is long. I mean, Shaykh, how long have you been working in the Sunnah? You have been working for more than half a century. Have you been able to reach purification up to now?

The Shaykh : I take the right hand.
The student : You have not reached the goal you desire up to now.

The Shaykh: No.
The student : And therefore, this proceeds on this path, and I believe that when such hadiths are extracted, it creates an organized mindset for working in the Sunnah, which assists the purifier in purifying them.
Another student: And the purifier is not present in every place.

The Shaykh : And he does not live for all time.
The student : O Allah, lengthen his life, O Shaykh, and bless his effort. This is the first fruit. But the second fruit is also that this work, if it is truly extracted...
Another student: I mean, you supported me in the problem.
The student : Yes, I say that the other fruit is truly facilitating the process of deriving rulings from the body of hadiths. Do you understand? This saves effort in this regard.
Another student: So you will do it, if Allah wills.
The student : I am poor, I do not have...