Ahsan Hanif – Introduction To The Sciences Of Islam 02

			Barla and he was talking to human. Well, cinnamon Sleeman kathira My bad. So before Sala, we,
		

			we had covered briefly the first two categories that are sort of the signs of a sort of deals with.
And that was the sources of legislation what we consider to be a source of legislation in Islam. And
secondly, the rulings that we have in Islam, the rulings that that we can derive from those from the
sources of legislation. The third category that we're going to discuss is alpha or the terminology
that is used. So, we gave the examples of,
		

			of things being wajib, things being obligatory things being recommended and so on and so forth. How
when we are how do the scholars when they look at the Quran and the Sunnah, particularly those two,
how do they differentiate and know what is being referred to, by means by way of obligation and what
is recommendation? Or, and the opposite of those two, what is being deemed as being prohibited and
what is being disliked. So when you look at the sources, the Quran and the Sunnah, and obviously
when we're looking at these types of terminologies, and so on, they will particularly be in the
Quran and the Sunnah, more than each map and other things because each map and those other types of
		

			sources of legislation are more than the work of scholars, but the Quran and the Sunnah as sources
of legislation, and texts.
		

			What are the terms that the scholars look at, and what are the different things that's what this
third category pertains to. So the terminology that they will look at for example, is an MRI, they
will look at the orders that are mentioned in the Quran. In Arabic language, you have the past
tense, you have the present tense, you have the future tense, and you have an order tense. So we
don't have that in the English language, but in the Arabic language, you have an an extra tense, and
that is called the order tense.
		

			And that is when you say to someone read, write, sit, stand, these are called fill in the Arabic
language, what it means is, it is an order to do something. So when you find this type of order in
the Quran, that is what the scholars say, refers to watch. Now, obviously, in each of these
categories, there is you know, there is like much more detail, there is a lot of stuff that we're
not going to be able to cover and rob the details, especially that we won't be able to go into. So
this is like a broad categorization and there are differences of opinion and so on and so forth. But
this is like a broad overview, as we've said before, so when a large xojo or the prophet SAW Selim
		

			command something, it means that it's an obligation. For example, the profits on a low hourly or
seldom said Sunday, come out on Monday or Sunday. Pray as you have seen me praying, that Hadith
begins with the pharaoh Lama begins with a command an order, pray, as you have seen me pray. So
therefore, to pray, the way the Prophet sallallahu alayhi wa sallam prayed is what it is an
obligation. So now the scholars have a sort of fit, they will look at the Quran and the Sunnah, and
they will know that to pray is an obligation in Islam, the concept of prayer as part of the
religion, how do you pray in which manage you pray, that's something which then they would look at
		

			the rest of the Sun and the Koran and they would see. So when a lot commend something, or the
profits on a lower it was silom command something, then that is a command, it means that you must do
it. in hajj, the prophet SAW Selim, for example, said haldwani man, a seeker can take your rites of
Hajj for me, that would take is a command, right? So therefore, you can't just make hijabi you want
to go to Medallia first and out of elite and just change everything the way you deem fit, you must
do it the way the professor seldom did also the Arabic language and here it becomes tricky for me to
explain, because Arabic language is so deep and rich and eloquent too even. And it is also actually
		

			very grammatical, it has a lot of grammatical terminology to even begin to try to translate that
into the English language is very difficult and something which I would struggle with. However,
there are other ways in the Arabic language that also show that something is a command even though
it may not be in the order or the 10th of a command. For example, a large scale which will some some
time system thing in the in the present tense. But in the Arabic there is a way of putting something
in the present tense and making it a command. For example, in a large soldier it says from from an
shahida minko mushara filial son, whoever witnesses the month of Ramadan, then they must fast the
		

			word fully assume is a present tense, meaning that they should be fasting. But the lamb at the end
fairly awesome. The lamb is in Arabic language alarm, Amar is a lamb to denote a command. So things
like this in the Arabic language that are found. Therefore, the scholar of a suitable fit. Not only
do they have to be well versed in the sources of legislation, right, so they know the Koran the
reasonably qualified in some
		

			they've studied the math. And not only is math as a concept, but what the scholars united upon what
they practically made each mouth, and the other different sources of legislation and the different
details, and then they wouldn't understand the broad categories of rulings, they would also have to
be linguists, they would have to have a good command an understanding of the Arabic language. So
again, you see that a soldier flip is a very specialist science, not only is especially science is
something which a person was well versed in this would be a very senior scholar, by the writer, many
of our like major scholars in our time, that are perhaps not known for sort of yet, but they may
		

			just fall as the senior scholars and they give lots of lectures and so on, they will have a very
good commendable sort of field. So part of that commandment
		

			is a command of the Arabic language. So when Allah mentioned something, to be to be comfortable, and
to be familiar with the styles of the Arabic language and the grammar of the Arabic language, and so
on and so forth, the terminology that is used in Arabic, that is also a requirement of the speller
of pseudo
		

			when a lot commend something in the Koran.
		

			It is either it is either something which is generic, or is something which Allah subhanaw taala
will mention additional information regarding. So if it is something which is generic, largest, says
pray, the general ruling that the vast majority of the scholars hold, you know, solar, is that
commands mean obligation? So when do we determine that something fits into that obligatory category
that we just discussed before? Sora? How do we deem it one of the ways is, if a lot commented, so if
a lot command something in the Quran, what do we take that to be an obligation, you must do it,
right. So that's what the scholars will do, they will look at the link the language, they will look
		

			at the terms, and then they will decide which one of those five categories this ruling will apply
to. So generally speaking, the scholars say that the Amar, the order is number one for publication.
And number two, it is for immediacy. Meaning that it's something that you must do immediately. It's
not something which can be delayed. That's the general warning. There are exceptions to this
warning, and so on. But the general things when a large dilligent, for example, says make hedge that
performance of hedges obviously linked to an ability to perform physically and financially. But if
once you meet those requirements, is it allowed for you to delay hedge for no valid reason? Or must
		

			you perform hedge immediately meaning that fair amount of the amount of the commander Allah gives
you the operand that we know not to be obligatory? Does it mean that you have a choice as to when?
Or is it something that you must do immediately, many of the scholars are of the opinion that it
must be done immediately. So therefore, as soon as hedges obligatory upon you, you have the ability,
and there's nothing stopping you? meaning you're you know, you don't have problems at work, you're
not opponents in the family, there's no reason for you not to be able to go, you must go that year.
And if you don't, what would they say you are sinful? Right? So that is basically how they work with
		

			the terminology of the Quran. Not only how what it classifies us and what category falls into, but
what are the consequences and ramifications of those commands as well. The second type of wording or
terminology that we find in the Koran is the opposite of command and that is prohibition name. And
that is what will fall into the prohibition category what is haram? So for example, in the parameter
Eliza Virgil says that something is cast. That means that it is how long that is a way of showing
prohibition. Over the prophet SAW Selim cursed something in the sun now, like he cursed, for
example, a number of people with regards to interest, he cast a number of people with regards to the
		

			drinking of alcohol, these are things or drinking of wine, these are things that would constitute
being Haram. For example, in a large village,
		

			when a large soldier says that certain actions will have punishment in the Hereafter, that means
that it is haram. When a large soldier says that certain things have punishments in this life, there
is a punishment in the penal system, the Islamic penal system, that would mean that it is haram. So
these are, this is another form of terminology. Another form of terminology that you will find in
the Quran is what is false. It is general. So learnzillion mentioned something and it is a general
statement. Allah says and this is much of the Quran, Allah says in the abre Latina in those two good
will be in paradise. That's the general statement. In the full jar Allah feature him those who do
		

			evil will be in the hellfire. That's the general statement. Much of the Quran is the general
statement, but at the same time a large religion also specifies some of those general statements. So
some of those general statements are then specified within the Quran, or within the Sunnah of the
Prophet salallahu alayhi wasallam. For example, alliances
		

			says you will see como la Viola de la Daiquiri Mithra housing one thing a lot commends you to give
your inheritance to your children. So a lot that's a command in the Quran, it is a general command a
lot doesn't specify a lot as I mentioned it, he just says your children have a right over your
wealth. But the Prophet sallallahu alayhi wa sallam specified it in the sooner. And he said, for
example, that the one who kills their own parents don't inherit. So the child inherits from the
parents generally. But there are specifics to that. For example, if the child kills the parents,
because they want to inherit their money, Islam says they don't have it. Right. It cuts off the door
		

			of people killing their parents and people that they would inherit from simply for the sake of
money. That is an example of something which is general and then something which is specified within
the Quran. Another terminology that is used or another form of wording or stylistic language that is
used in the Quran and the Sunnah, is Muslim, and yet, the mandala is something which is absolute. It
is not limited or qualified in any way in terms of its application. For example, in a large village,
it says consenting, freeing slaves, he says, For the hurry Raka, free asleep. That means any slave
it is an absolute term slave is a general absolute term, it is not specified or limited or qualified
		

			in any way. Any slave, male, female, old, young Muslim, almost anyone would qualify. But if a large
xojo says in some verses he does for the hurry Raka Mina, it must be a believing slaves that you
free, that is now a qualification, it is a limitation, no longer is a valid for you to go and free
any slave who must you now free of believing saving meaning a Muslim sleep, that is also something
that the scholars have assumed must be wary of. So when they go through the Quran and the Sunnah,
they're not just looking at the general terms, and they're looking at how they interact with one
another. You may find something in the Quran, but there's a hadith somewhere that speaks about that
		

			same issue is defining it or confining it in some way. It's qualifying the statement in some way.
It's making exceptions to the rule and so on and so forth. Among token men form, this is another
style used in the Quran. The Montauk is what is mentioned apparently and openly in the Quran. Allah
says concerning your parents and the rights that they have over you, for that tola Houma of don't
see the term of to them. That is explicitly mentioned in the Quran. So the ruling is, therefore to
say off to your parents is what? haram? The form is what is understood by necessity from that
statement. If you can't see off that Allah See, you can't hit them.
		

			No, I didn't say that. The law say you can't swear at them. No, he didn't say that the law say you
can't curse them. No, we didn't say that. But are those things allowed? No, why aren't they allowed
because if you can't even say off, then by necessity, you can't do more than that. That is one token
a form that gives you an apparent ruling. And understanding logic just tells you therefore, greater
forms of the issue of bigger forms of that same thing are also not allowed right that is called mon
token reform and that is also another type of another type or a style that is used in the Quran. The
Quran also and the Sunnah also do have other styles from them is that sometimes something is
		

			mentioned explicitly.
		

			Something is mentioned and there is no other meaning that can be understood except that one meaning
for example, my name is Addison, just in case you didn't know if you said accident sits down.
Everyone knows that sitting here that I am the one that's being referred to, there is no jus meaning
unless there is another accident here is an accident from the dealer, okay. So, that means that
everyone understands this is what it refers to. A person is sitting down action is speaking action
is walking, Abdullah is speaking or if there is more than one Abdullah, you define them even
further, Abdullah, whatever his second name is right en de la, Ahmed, whatever he is the one doing
		

			this. That is called nos in the Quran. It is apparent It is easy, there is no dual meaning it can't
mean anything else. So when Allah says For example, a theme of Salah pray, you can't understand from
them that it means meditate. You can't understand from that it means go to sleep. You can't
understand from them that means fast. Because Scala has a meaning that is understood does not have a
dual meaning that you can become confused by potentially that is something that you find but
sometimes, that is the case where wording in the Quran and the Sunnah has more than one meaning and
when there is more than one meaning, sometimes those two meanings are equal in weight. And this is
		

			called menjamin. ambiguous. So sometimes and an example of this is when a
		

			Line soldier says concerning the the waiting period of a divorced woman, when a woman gets divorced
mystamp she's not allowed to marry until she completes a waiting period squalane read that there is
therefore a married woman is one mipela Katara bus navy and fusina thalassa takuro she must wait for
three or Oh, the Quran says Kuru. The web portal in Arabic language means menstrual cycle. And it
means the period of purity after the menstrual cycle, it means both, both of them are equally
meaning. And that is why on this issue, the scholars differ into those two camps. Some of the
scholars said the waiting period is three menstrual cycles, as I said, No, it is three what three
		

			clean periods mean, she was finished that thermos rifle and the clean her cleaners to cleanliness
thoughts or period of not being in that cycle, and then she comes out of that. So those two are the
same, right? The meaning is the same that is called judgment. Sometimes you have those two two
meanings, but one of them is stronger than the other. So there are two possible meanings, but one is
stronger than the other. Right? So for example, and that is for var here and
		

			when one is apparent, like when the common meaning in logic is more apparent and is called via. And
when the uncommon meaning in logic is more apparent as well, when, for example, if I was in the zoo,
and I said that I saw a lion,
		

			what would you think that to mean?
		

			I saw online,
		

			you think to me and align right? align is an animal that you will think to, but we also know in
English as in other languages, that sometimes people are described as being lions, which means what
it means that they are brave, courageous, so on and so forth. So when I say I saw a lion, which
meaning am I referring to? So if I was in a zoo, and I said to you, I saw a lion, the apparent
meaning, even though there are more than one possibilities here in the realm of like, you know,
imagination, you would think, okay, so physical lion because I was in a zoo, and that's what makes
sense. But if I was in the masjid and I said to the Hatim today was like a lion, or today I heard a
		

			lion in jumar, would you actually think there was a lion? Or do you think is referring to the
hotbar, the Hatim the Ma'am, the speaker and so on. So that is also something that you find a style
that is mentioned in the Quran and the Sunnah. The point of all of this is
		

			that when the scholars have a suitor for come, not only do they have to study all of those sources
of legislation and work them out and understand them and be qualified and well versed in them, but
then also, they have to have a good mastery of the Arabic language. And remember, we said at the
beginning that one of the reasons why the science was formulated and codified was because of the
number of non Arabs entering into the region. There's nothing wrong with that doesn't like this
isn't to put down we're all non Arabs, most of us here anyway. But what it means is because we don't
have to understand the Arabic language in its pristine, eloquent form, these styles of language, the
		

			eloquence is what is lost upon us. We don't understand it, because it's not something we're used to.
It's not our language, we're not familiar with it, we haven't studied it. So likewise, in the time
of the companions, and the scholars who came after them, when they had vast groups and numbers of
people entering into Islam, that didn't understand these things. They couldn't just let it be lost.
So they codify it, and they put principles down. So we understand now, this is what it refers to,
this is what it is, these are the different styles that you find within the Quran and the Sunnah,
and this is what they refer to in terms of rulings and so on.
		

			The fourth and final category that the scholars have a sort of fixed study in the mention is who is
qualified to do all of this. So everything that we've mentioned so far, what are the sources of
legislation? How do you derive the rulings? What are the rulings who is qualified to make that
determination? And that is the chapter on which the head and taglib people fall into two categories
with regards to this issue of deriving rulings from the Quran and the Sunnah. You are either which
the head or you are mockolate he had an itch The hand is someone who has enough knowledge and enough
capability and enough
		

			qualification and so on, that they are able to go to the sources of legislation and derive the
rulings from them. That is a much dead, they are the ones who are able to meet the Yes, they are the
ones that are able to define whether this particular source of legislation the ruling can be derived
in this way from one or even those ones that we said, the scholars differ over. These are the
scholars These are the people who make a judgment that which the heads of an oma or of a time, they
are the ones who make each man those people are known as much the head and the monster head is
basically someone as well as having the basic you know, like characteristics of being trustworthy.
		

			In a good Muslim, and so on and so forth, they are in addition to all of that people who must have
sufficient knowledge of the Quran and the Sunnah and all of the rulings regarding the issues that
they study. So it's not good enough. For example, today we have a new type of banking system. Just
imagine, today we have a new type of banking system that's invented. And now we want to come and
find the ruling. So I come to the end, I think, Okay, I'm going to give the ruling for this banking
system. But I have no idea of the Quranic verses that speak about transactions and finance. I have
no clue about the Hadith of the Prophet certainly speak about the same issue. I have no idea about
		

			the fifth few rulings that already exist out there in terms of buying, selling, renting, borrowing,
all of those issues that are mentioned in the Quran and Sunnah. Even though my issue isn't one of
those, it is completely different. But because I don't have an understanding of the basic concept, I
can't make ht hat. So Scott, oversold fit must have all of that knowledge, the verses that Hadeeth
the rulings that exist, the age map, not just the concept of each man who can make each map does he
actually exist in that particular issue. So there are books that have been written on each map, all
of the issues that the scholars agreed upon, in Jamaica, as a whole and each map even amongst the
		

			format's hubs and so on and so forth. The scholar must understand and know all of that, they must
know the difference between what is abrogated and non abrogated. Some rulings in the Quran and
Sunnah have been abrogated. For example, a large soldier tells us in the Quran quotevalet comida
hora de como tu Antara failand and we'll see you invalidate.
		

			Before it's before the verses of inheritance came. Larissa wanted us to tell people to write down
their will who is going to inherit from them. And then a large soldier later on revealed who will
inherit anyway. So that writing it down was abrogate you don't need to write it down. It is already
mentioned in the shediac, who will inherit it from you, your children, your wife, your parents, is
written down already it is legislated. But at the beginning of Islam, it wasn't. So there is a verse
that has been abrogated, as Oliver Sorrell misunderstand the obligations of what has been abrogated,
and what hasn't, they must also understand and have a good command of the Arabic language. So when
		

			they go back, as we mentioned to the sources, they look at the Quran and the Sunnah, not only of the
Arabic language in the Quran, and the Sunnah, but even in our times a good understanding of the
terminology that the scholars use in their books. So if you're going to go to the Maliki books,
you're going to go to the hanbali books or whatever book each month have has their terminology they
have, the way that they present information, the way that they speak terms that they use words that
they say, this is something that on which the head must also understand, they must also understand
how to then
		

			differentiate and give preference between evidence. So when there's so many Hadith and so many
verses of the Quran, so many opinions than which the head is the one who can come and decide which
is the strongest of those opinions, or which of those how to make those evidences complimentary to
one another, or do they contradict? And if they contradict, then what do you do, which one do you
choose? That is everything that a scholar of a soul would do. And then which they will do. And that
is basically those are the people who are qualified to give rulings to give fatwa to come and to
give some basic on Now obviously, not every which the head has to be much the head all the way up to
		

			like the highest level of which the other levels of
		

			people, the more that you study, the more qualified you become, the more able you're able to use the
more able ability, you have to be able to do some of this stuff. But in terms of being a full on
complete, which then that is something which takes years, if not decades, to achieve. The second
category of person then is the rest of us. And that is the people who make deplete deplete means to
follow. It means to follow. And we're not speaking here about nakida not speaking about blind
following in a line. That's a different issue. But talking about the bleed in your filthy rulings,
meaning if you don't know the ruling, you go to your local Imam, your local chef and you say chef, I
		

			prayed an X, Y and Zed happened, what do I do? The chef tells you do this or do that. And you say,
okay, and you go and you take that ruling, and you apply it. That is
		

			so you took it from that Spanner, and you applied it. Now, if you're someone who appreciates
evidence, and you want to know the evidence, and this file can give you evidence, it is better to do
so. Because essentially all of us have been commanded to follow the Quran and the Sunnah. We're not
commanded to follow scholars and so on. But not every person has the ability to understand that not
every person can appreciate the nuance of everything that we mentioned. So a scholar can always go
back and say, yeah, there's that principle in a sort of faith and I applied it to that verse.
Because most people become confused. And the companions is to say when you speak to people, speak to
		

			them in that which they will understand. Don't confuse them even more.
		

			speak to them in a manner and in a way that will be that they will be able to relate to. So
therefore that is totally what it means. And this is something which a lot commands in the Quran to
this degree when he says first Allah decree in quantum law known as the people of knowledge, if you
don't know, and we all do this, myself included, we all do this, when we don't know when issue and
hedge, we don't know an issue in finance, we don't initiate something else. We go to people who know
who have studied, we're more knowledgeable, we ask them and they give us the ruling because we are
not qualified to go back to the Quran and Sunnah and make that anomaly analogy ourselves or to
		

			derive the ruling, okay. So, therefore, you have those two levels, those are the people who are
qualified or not qualified in making those and deriving those ones, that is basically speaking in a
very summarized fashion, the signs of a sort of fit the four broad categories that they that they
study in the science, number one other sources of legislation, those which the scholars agreed upon,
and those which they had some difference of opinion over. Number two, one of the rulings of the
shery are places upon us in terms of accountability. Number three, what are the terminologies and
wordings that are found within the Quran and Sunnah? that will enable us to determine which category
		

			that ruling fits into. What are the terminologies, what are the wordings and the styles in the
Arabic language. And number four, who then is qualified by way of which they had to make those
rulings? and allows the widget is an item. And if you have any questions at all, I can take a few
questions before we conclude.
		

			Yeah, so the band's asking for a systematic study of a scholarship. How do you start, as with all of
these sciences, what the scholars normally recommend is you start with the mutanda, small small
texts that have been mentioned. And then you like you work your way up, and you work your way up
until you become more advanced, and so on. So in in a pseudo phip, and obviously, each method will
have its own its own texts as well. But generally speaking, one of the most prominent most famous
and most probably most explained,
		

			small, concise textual sources, is a lover of
		

			Morocco is very short. You have the text version, and you have the poet poetry version of whatever
apart. It is a very small concise text that speaks about everything that we kind of mentioned, it
speaks about the general overview and categories of a solar fit. And he doesn't go into much detail,
all you will find is that scholars who have come and detailed it or given explanations, they will go
into a lot of detail explaining it, and then you build yourself up to other other books of visceral
fat, one of the most common
		

			and widely used is Rhoda to now that even though Kodama Rahim Allah rather to know that is in the
hanbali method,
		

			but it is something which speaks about comparative solar feckless wise, not just only the handling,
and He will speak about the opinions of the mme as well.
		

			And then there is Mr. Silva has early and many other books that you can go through.
		

			But I would, and in our times, we actually have if you're well versed in Arabic, there are scholars
of our time, contemporary scholars who have written introductions to suit will fit in a much easier
way. Because with a lot of this stuff like a blue diamonds work, supposedly others, they will
written hundreds of years ago. And as with all of those texts that were written hundreds of years
ago, for our for our time, we need people to explain them to us why we can't just pick them up and
read them as those scholars would be able to, we need people to come and to dumb it down for us, and
to explain it to us and to break it down. Because we need something far, far more basic. So many of
		

			the scholars of our time or a number of scholars of our time you have these books called medical,
philosophical, Introduction to soul fit, and so on and so forth, you will find them.
		

			For example, the cream and lemon law doctor came in number in Saudi Arabia has a very extensive book
in the solar field, I think it's four or five volumes. These are good because they are written in
easy language with plenty of examples. So I would recommend something like that unless you have a
very good teacher who can take you through something like what apart.
		

			What is for, in, as I said, when we speaking about the categories of rulings,
		

			the majority of the scholars over the penal There are five categories, the half the Hanafi, mamilla,
the increase categories, because they have a different way of defining things. So the majority of
the scholars would say the forbidden words about the same are the same, they both mean obligatory,
they are the same, the Hanafi or make a distinction between force and worship. They both they still
consider both to be obligatory that if you do them
		

			rewarded if you leave them you are sinful. But they categorize them as one being a stronger type of
obligation other because one was revealed by mutawatir source either by the Quran or Hadith or his
mutawatir. Whereas a worship is still obligatory. But it's it's Hadith establishes is a hard, it's a
weaker type of Atif. In terms of the number of people that are rated, it's still authentic, but it's
not as many people than originally. So they make a distinction in the terminology, in practical
terms, they are the same. Whether you call it affordable worship, even the half is practically is
the same. They just have an additional definition that they that they apply
		

			to who are regarded as experts, I think there are many experts in your field.
		

			Perhaps like someone that you would be familiar with Charsadda chiffre, who comes to our winter
conference every year, his special specialist speciality is actually in all sorts of fields. That's
what he does. And one of the benefits of a silver flip is you find from those photos, is that
they're very principled, because they deal in principles they deal with technicalities, and so on.
So just started with someone who have read the whole law, who is someone who does his specialty
massage, and there are many others. As well, there's like this mini
		

			version.
		

			The methods are like schools of learning. That's what a method is, it is a systematic way of
learning and seeking knowledge. In terms of practical, everyday use as Muslims, we can't even follow
the methods like me being like, if I want to follow the Hanafi method, that means that I'm going to
the Hanafi books and sources. Most people are unable to even do that, right, let alone go into the
social education, even towards the Hanafi books and read them. That's not something which everyone's
going to do. Therefore, on a practical level, what we are obligated to do is find someone that we
trust in their knowledge and in their taqwa and ask them concerning our religion. That's what we are
		

			obligated. And they tell us, and we trust that they've taken it from sources of the Quran and the
Sunnah, bit from the Hanafi, multiple, the handbook or any other method, in terms of a system of
knowledge, like study, though, if that's what you asked me refer to how do I study, then I would
recommend the method of approach, because there is a systematic way of studying, rather than
studying from here and there, which can be confusing. And the way to do that would be to find a
teacher who teaches or sort of, for example, if it's also reflect that you're studying that is
competent, or more versed, and you take the method that they're teaching him. So instead, rabid
		

			needs to teach us the hanbali method. Now for me to say, No, I'm not going to study the hanbali. But
that's what they teach him. Right. And that's the system of teaching is there is what is the system
that they're using? So that if that's what your teacher is using, follow that method, and be
flexible in these issues.
		

			So when we speak about sudo, can we speak about terms like nos woodmill? All of these we're talking
about what rulings only so as I said at the beginning was sort of deals with only rulings doesn't
deal with Allah doesn't deal with that either. doesn't deal with stories of the prophets doesn't
deal with with the club. Anything else? So we're speaking purely from a ruling point of view.
		

			barakallahu li comes up.
		

			Yeah, so the book is asking like, Is there a Is there a
		

			level between which the hidden McCullin some of the scholars would say, yeah, you have like its
power, which means someone who follows a method with its evidences. So it's like a student of
knowledge, they know the evidences and their learning and so on. And yeah, I suppose you could, you
could say that,
		

			but they will still like, to some extent be a mechanic. I think
		

			early on