And if we do not say by analogy, then we are not mistaken in establishing it. If the universal reason is reasonable and clear, it is most likely that it is intended by the Lawgiver. Rather, we abstained from adopting analogy because it is an increase in the ruling, and we understood from the Lawgiver that he wanted to ease the burden on this nation, and he used to say, “Leave me as I have left you.” And it was He hates questioning for fear that a ruling would be imposed on them regarding that, so they would not do it

Such as performing the Ramadan prayer and performing the Hajj every year and other things, and when we saw him as such, we forbade analogy in religion, for the Prophet, may God’s prayers and peace be upon him, commanded what the Truth, Most High, did not command. So we had to leave it, because it is something that the Prophet, may God’s prayers and peace be upon him, hates, and the basic ruling is that there is no obligation, and that God created for us all t

As for the actions of the Prophet, may God’s prayers and peace be upon him, they are not obligatory, for that is extremely critical, except for an action that demonstrates something by which we worship, then that action is obligatory, such as

His saying, “Pray as you have seen me praying”

And take from me your rituals

And the actions of Hajj, even if he had not spoken about that in some actions, we would not have been obligated to do that action, for he is a human being who moves as humans move, is satisfied as humans are pleased, and gets angry as humans get angry, so we are not obligated to follow him in his actions unless he commands that and is specified. He must not do anything secretly in such a way that no one sees it. He was obligated to not speak it alone in such a way that no one hears it that he conveys it to those who did not hear it .

As for the law of those before us, we are obligated to follow it except what our law has decided, even though that is a true law for the one to whom it is addressed. We do not say falsehood about it, but rather we believe in God and His Messenger and what was revealed to him and the Book and revealed law sent down before him .

Imitation in the religion of God is not permissible with us, whether living or dead, and if the questioner asks a scholar, he must say to him, “I want the ruling of God or the ruling of His Messenger on this issue.” If the questioner says to him, “This is the ruling of God on the issue or the ruling of His Messenger,” he must follow it. The one responsible here is conveying the ruling of God and the ruling of His Messenger that He commanded us to follow. If he says: This is my opinion, or this is a ruling that I saw, or what I have in this matter is a ruling that is operative, but analogy gives that the ruling in it should be like the ruling in such and such issue whose ruling is operative, it is not permissible for the questioner to take what he says and search for The people of the remembrance, and he asks them according to what we said.

It is obligatory for every Muslim to ask only the people of the Dhikr, and they are the people of the Qur’an. God Almighty said, “Indeed, it is We who have sent down the Dhikr and the people of the Hadith.” If the questioner knows that this questioner is the one who has an opinion and analogy, then he should leave it and ask the author of the Hadith. If the questioner is the one who has an opinion, analogy, and a hadith, then he should ask him, and if he gives him a fatwa, it is obligatory for him to He tells him this ruling is opinion, analogy, or hadith. If he says it is opinion or analogy, he leaves it, and if he says it is based on news, he takes it .

There is no ruling for error and forgetfulness except where it is stated in the Qur’an or Sunnah that there is a ruling for them and it is to be followed, such as the prayer of a forgetful person, the killing of a mistake, and everything that is kept silent about. There is no ruling on it except the original permissibility.

The discourse of the Sharia is directed at names and circumstances, not at individuals, so the ruling on the obligation is only upon the one whose condition is acceptance of the obligation, whether command and prohibition in action or omission. So whoever is unable to do any of that is what God has assigned him to do, but rather what he is addressed with. Indeed, God is not He has burdened every soul beyond its capacity, otherwise He has not given it. God will bring ease after hardship.

The ruling on ijtihad in the principles and branches is the same, and the right in the branches is where the Sharia has established it. It has established the ruling of the mujtahids, and it only decides what is right, so it is all right. As for attributing the error to the diligent person who has one reward, it is because he did not find the ruling of God or the ruling of His Messenger on that issue, and he has You worship God according to what his diligence concluded. If it were not a right with God in view of it, you would not worship Him with it. God does not approve of falsehood. If it reaches him after that, God Almighty or His Messenger rules on that issue in a way that contradicts his evidence, and he knows that that ruling is later than the ruling of his evidence, he must retract it. That is the first ruling, and it is not permissible for him to remain on it. That is why Malik ibn Anas’s knowledge, religion, and piety were that if he was asked about an issue in the religi