علماء پاکستان کو قران فھمی سے مرکزیٸت کرنی ھوگی ،کھلے دل دماغ سے تاکہ درست منشاء الہی کشید ھو اور عوام میں اسی کی ترویج بھی ھو _ اب جھوٹے بناوٹی قصوں کہانیوں کا دور گزر گیا مورد کے پلیٹ فارم سے ھوتی للھی کاوش کو اللہ قبول فرمایے _أمین
Hassan ilyas is Ghamdi 2.0. He is becoming expert in smoke and mirrors. Someone needs to tell him Hadith be it Mutawatir or Ahad both are used as evidence in Shari’ah.
@@H.A-Phoenix1 imam Malik was mistaken in this methodology. Imam lays bin sa’ad from Egypt wrote him against that practice. Secondly, not everyone was living in Madina such as Abu Hanifa, Sufyan at-thori, lays bin sa’ad, Ahmad ibn Hanbal, and others. Which sunnah would they follow? The fact is ultimately one has to rely on Hadith even if it is ahaad. Imam Ahmad would even prefer a weak (mursal) Hadith over his opinion let alone an authentic ahaad Hadith. Imam as-Shafi’ee makes a case for using any authentic Hadith in Islamic jurisprudence in his book ar-Risalah. So leaving out ahaad Hadith has no logical basis.
@@realiststranger9481 wasn’t expecting such quick replies , Imam Malik rational was following Successors تابعين progeny has PRACTICALLY preserved the sunnah of the Prophet Mohammed صلى الله عليه وآله وسلم (More authentic rationally for Imam Malik when he compared it with any clashing Khabar Ahad). Keepin in mind the era n place he lived in, among children of successors, he himself learned deen from successors who learned directly from companions. Hence Direct learning chain is way short n reach The Prophet soon making it more reliable. Considering another factor that companions and successors society was truly amar bil maruf wa nahi ani l munkar type society, they consciously knew tht they are conduits of true knowledge to later generations so things were kept in check. Imam Malik knew Medina is unique in above sense, same doesn’t apply to Makkah btw. Progeny of tabi’eens were not only propagating n preserving knowledge in oral n written form they were LIVING deen of Allah in purest and authentic manner which cannot be found anywhere else. For Imam Malik, this practical preservation was far more authentic than a solitary report of Hadith. He rightly applied approach of keeping ‘practice of Muslims of Medina’ for Ijtihad, superior to khabar ahad. Of course he didn’t do such with mass transmitted Ahadith coz practice of Medina must v been same as according to mass transmitted text of Ahadith. Such source placement cannot be done for later generations and of course cannot be ever be applied in Kufa where Imam Hanifa practiced more of Qiyas- analogical reasoning in his Ijtihaad, a needed approach in his place, same diverse dynamics of Kufa didn’t apply to Medina.. Both Imams were right in their varied Ijtihaad approaches. That’s how they all tolerated and immensely respected intellectual diversity among them.
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Hasan ilyas sahab aap bht sachi baten keh rhe hn mager jahilon k kaan aur dil dono band hn
be shak
سچ کہتے ہیں حسن الیاس
Masha.ALLAH❤
Masha.ALLAH....
Bahut hi umdaah❤
Jzzak.ALLAH❤
Very good knowledge thanks
very bold and intellectual,,,, God bless you 2.
Intelligent discussion ❤
Sahil adeem and Hassan ilyas agree in this matter ,they both say Pakistanis are not taught the right Islam. Congratulations to Sahiliat and ghamdiat.
Asslamo Alaikum
الیاس صاحب آپ سے کہاں ملاقات ہو سکتی ہے؟
علماء پاکستان کو قران فھمی سے مرکزیٸت کرنی ھوگی ،کھلے دل دماغ سے تاکہ درست منشاء الہی کشید ھو اور عوام میں اسی کی ترویج بھی ھو _
اب جھوٹے بناوٹی قصوں کہانیوں کا دور گزر گیا
مورد کے پلیٹ فارم سے ھوتی للھی کاوش کو اللہ قبول فرمایے _أمین
1400 saal pehle Arab desh mein eik bachha paida hua aur Pakistan ka kismat likh diya.
Best cover up video 😂
Hassan ilyas is Ghamdi 2.0. He is becoming expert in smoke and mirrors.
Someone needs to tell him Hadith be it Mutawatir or Ahad both are used as evidence in Shari’ah.
@@H.A-Phoenix1 imam Malik was mistaken in this methodology. Imam lays bin sa’ad from Egypt wrote him against that practice.
Secondly, not everyone was living in Madina such as Abu Hanifa, Sufyan at-thori, lays bin sa’ad, Ahmad ibn Hanbal, and others. Which sunnah would they follow? The fact is ultimately one has to rely on Hadith even if it is ahaad. Imam Ahmad would even prefer a weak (mursal) Hadith over his opinion let alone an authentic ahaad Hadith.
Imam as-Shafi’ee makes a case for using any authentic Hadith in Islamic jurisprudence in his book ar-Risalah.
So leaving out ahaad Hadith has no logical basis.
Hasan Ilyas Sahab mentioned Tawheed. Could he explain what’s Tawheed?
First source of ikhtilaf is not using a common source, namely not making Quran and Sunnah as the basis.
اختلاف ربمت نہیں ہے بلکہ ژہمت ہے۔
@@realiststranger9481 wasn’t expecting such quick replies , Imam Malik rational was following
Successors تابعين progeny has PRACTICALLY preserved the sunnah of the Prophet Mohammed صلى الله عليه وآله وسلم
(More authentic rationally for Imam Malik when he compared it with any clashing Khabar Ahad).
Keepin in mind the era n place he lived in,
among children of successors, he himself learned deen from successors who learned directly from companions. Hence Direct learning chain is way short n reach The Prophet soon making it more reliable.
Considering another factor that companions and successors society was truly amar bil maruf wa nahi ani l munkar type society, they consciously knew tht they are conduits of true knowledge to later generations so things were kept in check.
Imam Malik knew Medina is unique in above sense, same doesn’t apply to Makkah btw.
Progeny of tabi’eens were not only propagating n preserving knowledge in oral n written form they were LIVING deen of Allah in purest and authentic manner which cannot be found anywhere else.
For Imam Malik, this practical preservation was far more authentic than a solitary report of Hadith.
He rightly applied approach of keeping ‘practice of Muslims of Medina’ for Ijtihad, superior to khabar ahad.
Of course he didn’t do such with mass transmitted Ahadith coz practice of Medina must v been same as according to mass transmitted text of Ahadith.
Such source placement cannot be done for later generations and of course cannot be ever be applied in Kufa where Imam Hanifa practiced more of Qiyas- analogical reasoning in his Ijtihaad, a needed approach in his place, same diverse dynamics of Kufa didn’t apply to Medina..
Both Imams were right in their varied Ijtihaad approaches. That’s how they all tolerated and immensely respected intellectual diversity among them.
there was no muhamed it was written about after 200 years 😂