God is with opinion, and it is a statement without argument or proof, neither from a book, nor from the Sunnah, nor from a consensus

[ Measurement, we do not say it, and we do not make mistakes .]

And if we do not say by analogy, then we do not make a proven mistake, if the overarching cause is reasonable and evident.

He used to say leave me as I left you, and he hated issues for fear that a ruling would come down on them and they would not do it

Like performing Ramadan and Hajj every year, and so on. So when we saw it on that, we forbade analogies in religion, for the Prophet, may God bless him and grant him peace, did what he commanded and did not command the truth Almighty, so we had to leave it, for it is something that God, may God bless him and grant him peace, hates. On the whole of the earth, whoever claims that we are stoned, then he has evidence from the Book, the Sunnah, or a consensus.

[ The actions of the Prophet, may God s prayers and peace be upon him, are not obligatory except what he commanded of his actions ]

As for the actions of the Prophet, may God s prayers and peace be upon him, they are not obligatory, for that is extremely embarrassing, except for an act by which he made clear a matter by which we worship. That action is obligatory like

His saying: Pray as you have seen me praying

And the

Take your rites from me

And the actions of Hajj, and if he did not utter it in some of the actions, we would not have to do that, for he is a human being who moves as people move and is satisfied as he pleases humans and gets angry as people get angry. In what he commanded to be conveyed, he should not speak of it alone so that no one hears it until he transmits it to those who did not hear it

[ A law before us does not obligate us except what our law has decreed. ]

And as for the law of those before us, we are not obliged to follow it except what we have decreed from it, even though that is a true law for those who are engaged with it.

[ Imitation in the religion of God is not permissible ]

Tradition in the religion of God is not permissible for us, neither living nor dead, and the questioner, if he asks a scholar, must say to him: I want God s judgment or the judgment of His Messenger in this matter. The judgment of God and the judgment of His Messenger that he commanded us to follow. If he says, This is my opinion, or this is a judgment that I have seen or what I have in this matter, it is a judgment that is spoken by him. As we said

[ It is necessary to ask the people of the remembrance who are the people of the Qur an and the hadith .]

It is incumbent upon every Muslim not to ask except for the people of the remembrance, and they are the people of the Qur an. God Almighty said: It is we who have revealed the remembrance and the people of hadith. The ruling is an opinion or analogy or from a hadith, and if he says about an opinion or analogy, he leaves it, and if he says about a story, he follows it

[ The ruling on error, forgetfulness and silence about it ]

There is no ruling for error and forgetfulness except where it is stated in the Qur an or Sunnah that they have a ruling and then act upon it, such as the prayer of the forgetful, the killing of the sinner, and everything that is silent about it. There is no ruling in it except the original permissibility.

[ The discourse of Sharia is directed at names and states, not on objects .]

And the discourse of the Sharia is directed to names and conditions, not to notable persons, so the rule of the imposition is only on the one who is in a state to accept the imposition, whether it is commands or prohibitions in an action or abandonment. his capacity, or else what he has given her, God will make ease after hardship

[ Work that is restricted to a time and may only be performed on time ]

Every work is restricted to an extended or narrow time, so it is not permissible to do it except in its time, neither before it nor after it, because that is the prescribed limit of God in it, so it does not exceed

[ The rule of diligence in the origins and branches ]

The rule of ijtihad in the fundamentals and branches is one, and the right is in the branches where it is established by the Sharia. His ijtihad ended with him. If it was not a right with God to look at him, then you would not worship him with it. God does not acknowledge falsehood. If after that he reaches it, the judgment of God Almighty or His Messenger in this matter that contradicts his evidence, and he knows that that judgment is later than the judgment of his evidence, he must retract from that first judgment. And it is not permissible for him to stay with him. That is why Malik bin Anas knew, his religion and his piety is that if he is asked about an issue in the religion of God, he says: It was revealed. If it is said to him: Yes, he gave a fatwa. Not in his own right, and for this reason the scholars said that every mujtahid is correct. Either he is correct for the divine ruling in it, or correct for the established ruling that God has established for him, if he did not find that specific ruling and erred.

As for the secrets of the foundations of the Shariah rulings that are agreed upon and disputed about

[ The secret of the origin of the book ]

The secret of the book is what is from God to the servant