Instilling Yaqeen – Lesson #8 – Evidence in Islam – Sources and Methodology

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Kamil Ahmad

Channel: Kamil Ahmad

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Bismillah al Rahman al Rahim al hamdu Lillahi Rabbil alameen wa Salatu was Salam ala Emmanuel aquilani Allah, Allah, Allah.

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Allah Allah, he was a busy woman, he said that he had he

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was tending to be so nasty he Illa Yomi, Dean, and bad

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as salaam alaikum, warahmatullahi wabarakatuh.

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We continue in this class, instilling your theme

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from where we left off last week.

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And so in the previous class,

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we

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had a look at what is considered as evidence for questions related to the world of the unseen.

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And so

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we spoke about the importance of

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the revelation,

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and transmission and testimony.

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And how this is a valid source

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to tell us about things that are beyond this world that we live in.

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And we debunk the idea that scientific evidence is the only way to prove

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whatever exists beyond this world.

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And so that is what we discussed last week.

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In the previous class, what is considered as evidence to decide these things about the existence of a law,

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about

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the truth of prophethood about the truth of Revelation.

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This is not the realm of science to decide.

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But rather, this is something where we require another source and what we discussed last week, is that that source is revelation.

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Now, what we want to do is we want to look at evidence in Islam.

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Where do we Muslims derive our beliefs from?

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In fact, not only our beliefs, but everything in Islam?

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We as Muslims, what do we base

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our Deen upon?

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What is the source?

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What is the evidence that we have to stick to?

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What are all the legislations? All the rulings, all of the beliefs? What are they based on? They have to be based on something?

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And what are the sources that they're based on? And how do we go about trying to understand these sources?

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And so there's something very, very important to discuss.

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How do we go about interpreting

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this evidence, and the source.

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And so what we can say here is

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that the sources of Islam,

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which all of our beliefs, our principles, our rulings or legislations are based on is nothing other than the ye the revelation of Allah subhanahu wa, Tada.

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This is the only source or this is we can say the primary source.

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This is the foundation that the structure of Islam is built upon.

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And we previously discussed last week in the last class, we discussed the importance of the revelation and its validity as

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a valid source of evidence. So we don't have to talk about that now.

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We've already proven that the way the revelation is a valid

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source. In fact, it is the only valid source to tell us about a loss of Hannah who is the creator of everything that exists

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and the revenue

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Why he is the only source and the only piece of evidence

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to tell us what the creator what Allah wants from us? And how do we go about

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fulfilling that purpose and our objective

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behind why He created us. So we're not going to go into

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the validity of that, the evidence that proves that, you know, the revelation is what we have to go to. But now what we want to do today in this class is

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we want

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to understand

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how do we go about dealing with this evidence?

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How do we go about trying to understand the revelation?

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And so

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this revelation is what Islam is based on two sources.

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And they are the Quran and the

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Quran and the student. And this is why it is implied that Islam is a religion.

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That is

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divinely revealed.

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Meaning that our Deen

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is coming

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directly from Allah Subhana, who with data with no outside sources,

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it's not based on the teachings of human beings. It's not based on certain scriptures, and narrations and stories coming from human sources, but rather our Deen is based upon divine revelation.

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And so

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the way the revelation How is it represented, it is represented in the verses of the Quran, and

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that Heidi,

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that Heidi the authentic a Heidi that we have. And this is an important

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condition to mention that the Heidi, the sooner

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is the authentic self,

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the authentic self.

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And so from these two sources, the scholars have derived other principles upon which rulings can be based.

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And some of the scholars of Islam they refer to these other principles as the sources of the Shetty.

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And so besides the Quran and Sunnah, we do have

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other

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sources, but they are also derived from the poor and in the sun. So for example, we have an HTML

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the concept of scholarly consensus.

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When all the scholars of Islam agree on a certain issue,

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it is the truth and we accept it. Even if this particular issue is not mentioned in the Qur'an, nor in any authentic ID.

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But what is it man what is consensus based on? It is based on the Quran and Sunnah we have evidence in the Quran and Sunnah that tells us

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that we should refer to the edge now the consensus

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of the Muslims of the Muslim Ummah, and that consists of the scholars the most knowledgeable of the

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also another example is click Yes. And then there are other things that scholars different are these are valid sources or not. But the point here is that what we want to talk about what we want to focus our attention on today, and in this class, is the primary source.

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And that is the revelation, the texts of the Quran, and the authentic so how are we supposed to as Muslims, how are we supposed to deal with these texts?

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These verses of the Quran, the statements of the Prophet sallallahu alayhi wasallam. How are we supposed to understand them? How are we supposed to interpret them, especially in light of the accusations that are being made

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against Islam

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whether it be by

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non Muslims

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or by Muslims,

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who don't have the correct understanding of these texts of the person.

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And also in light of

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scientific discoveries today, that seem to be contradicting these texts of the Quran and the Sunnah.

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And so, understanding and interpreting the texts

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in different ways.

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This is what led to the division of this.

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If we are to trace back, the division of the Muslims, the disunity, and how we split up into so many groups and sects,

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we can trace it back to this one point here.

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And that is understanding and interpreting the texts of the Quran and Sunnah

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in different ways.

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And this is nothing new.

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But rather,

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the Prophet sallallahu alayhi wa sallam told us that the previous nations, the Jews and the Christians, they split up into several sections,

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and groups. And he told us that even us our own now will also split up into many sects.

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But what we know for sure is

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that the only difference between our own mat and those, those nations

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The only difference is that in this oma

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there will be one group

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that will not or one, one group that will be saved.

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And this is the same sect that the Prophet sallallahu alayhi wa sallam spoke about.

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And that saved sect are those who basically

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have the correct understanding

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and follow the correct interpretation of the texts of the Quran and the Sunnah.

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And so the only difference between our own and those two nations, the Jews and the Christians are one of one of the common differences

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is

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that in this oma there will always be one, one group that will be upon the truth. Also, the difference between our oma and the Jews and Christians, is that Allah has preserved Allah has preserved our source, Allah has preserved His revelation for us. Unlike with the Jews and the Christians, a lot did not allow

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for his books that he had sent to them, a lot did not allow them to be preserved.

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Whereas our revolution,

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a lot allowed for it to be preserved until the day of judgment.

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But now the question is not about preservation, but rather,

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about how do we go about trying to understand it.

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And so

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whenever division occurred in this oma

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over any particular issue,

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and so you had Hawaii and then you had the raw field or the Shia,

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and then you had the Korea and the jabariya. And then you had them were at Tesla, and then you had a shower, a shower, and then you had the mat to ready.

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And then you had all of these various sects.

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Whenever a division occurred in this oma

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over

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a difference in understanding the texts of the Quran and Sunnah. What do we find? We find that loosen,

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loosen old Jana, which is that saved sect that the Prophet salallahu alaihe salam spoke of

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they had a solid and consistent methodology that they followed in how to deal with the texts of the Quran and the Sunnah.

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And basically, that is what we want to discuss in this class today.

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This is what we want to discuss.

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What is the methodology of no sooner we'll jump

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in, deduce

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evidence. What is the methodology of Arizona? Well, Jenna, in dealing with the texts of the Quran and the Sunnah, what is the methodology of a hallucinogen Allah

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in understanding and interpreting the texts of the Quran and the Sunnah. So, we will do this, we will do this today

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by basically

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mentioning several guidelines or rules,

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that defines the methodology of medicine knowledge, when it comes to

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understanding and interpreting

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the texts of the Quran and this.

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So, the very very first guideline that we have

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is

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that, loosen, well Gemma,

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venerate

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and respect the texts of the Quran and Sunnah.

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And they submit to these texts,

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they submit willingly to the texts of the Quran. And

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so the sad real reality that we find the sad reality that we find among those who wish to interpret the texts of the Quran, and the Sunnah is

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that they don't really have a value for these texts. Because if they did, they wouldn't try to interpret the Quran and the sooner

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according to their whims and their desires.

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Which is why those who study Islam, in western academia

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in western universities,

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what do we find, we find that they are told,

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even if they happen to be Muslims, one of the first things that they are taught is that we must approach these texts of the Quran and the authentic sooner with objectivity.

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We have to look at it objectively using objectivity.

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And therefore, we have to doubt

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the truth that is mentioned in the Quran and Sunnah.

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before accepting it, so first doubt, its truth and its validity.

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And then

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let's look for ways to see whether it's true or not. So be objective in understanding these texts.

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And so

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this is the sad reality that we find many, many Muslims, they're, they're in this. They're, they're they're, they're deeply

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ingrained in this way of thinking that I have to

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look at the Quran and Sunnah and be objective,

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instead of submitting instead of submitting.

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And so you find others who easily dismiss these texts and they don't submit.

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They don't submit to them the way that they should. Why?

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Because they don't venerate these texts.

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They don't consider these texts of the Quran and the Sunnah to be

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divine

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to be the words of Allah.

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If it is the Quran, and the words of the Prophet sallallahu wasallam, if it is the sadhana,

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even these words of the prophet SAW some they don't consider these words, or the meanings of his words to be divine.

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But rather they what they're taught in western academia is that they should treat these words

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equal to the words of any other human being. And so, when you take away that divinity, where that divine nature and when you take away that

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veneration

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and that value from the texts of the Quran and Sunnah, that is when

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that is when we find people interpreting these texts according to how they desire.

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Allah subhana wa tada commanded us

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to submit

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to whatever the Prophet sallallahu alayhi wa sallam has brought us, so allow for a bigger law you mean Luna had, you had key muka FEMA shadowbane.

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So malaria, g doofy and fusi him orogen min na kobita.

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When you sell

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Tesla, the law tells us here, but no,

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by your Lord, they will never be believers.

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The law here addresses the Prophet sallallahu alayhi wa sallam saying they will never be believers until they accept you,

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as the judge in their disputes.

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And so when we differ

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over our understanding of the Quran and Sunnah,

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who is our judge, if we are believers, and allies telling us

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until we make you or Mohammed until they make you as the judge between them, and they find no resistance, and then Allah says filaria GDP and Fusarium hirogen. And they find no resistance within themselves against your decision. And they submit wholeheartedly.

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And so if you find yourself being objective, every time you hear something from the Quran, or you hear a Hadith, you're skeptic

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and your objective, I have to analyze this, I have to object to it. No, the Prophet sallallahu alayhi wasallam could not have said that. Or let me try to interpret it in a different way.

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And so if you find yourself doing this, then be warned,

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that you're not a believer, according to what Allah tells us in this verse.

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And so this submission is a total submission.

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It's not a partial submission. We cannot reject even a single verse or Hadith as long as the Hadith is authentic.

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We cannot object to it, we have to submit to it. We can't reject its meanings,

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looking for meanings that come in line with our way of thinking, or our upbringing, or our surroundings, or Western academia.

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And how they have taught us to think, no, the believer submits wholeheartedly.

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And we have the best example of the kind of submission

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that Allah subhanho wa Taala wants us to have in the best generation

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of believers.

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And they are the generation of the Prophet sallallahu alayhi wa sallam, the companions, the Sahaba read their stories, and you will find the best example of submission. How whenever they would hear something from the Prophet salallahu alayhi wasallam, especially the washy when it would come the Revelation the Quran, when it would come and the processor would recite it to them.

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When they would hear it right away, they would submit, they would comply, they will not object. They wouldn't say wait a minute, I have to think about it no

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complete submission. And so, this is the methodology that we have to have in approaching the texts of the Quranic student. We have to venerate them and we have to submit wholeheartedly to them. The second guideline

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is

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that evolution will Gemma

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consider

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the complete nature of this Deen.

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We consider that this religion and this Deen that Allah has sent is complete in every way whatsoever.

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And so those who look into the texts of the Quran and Sunnah, trying to understand them, they must realize that what Allah has sent the Quran and the authentic sooner. This is complete in every way. There's nothing missing.

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There's nothing missing. There is nothing that needs to be added.

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And so the Prophet sallallahu alayhi wasallam did not leave this world

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until

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ally had

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completed this Deen

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and completed that revolution.

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And so Allah says, le oma committed to Allah codina. Well, remember to Allah Mati. What are we doing?

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Akuma Islam Medina, today I have perfected completed this religion for you completed my favorite upon you and today I am pleased with Islam as your religion and your way.

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And so what this means is that any claim

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for something to be added to the religion

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is an innovation

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that the Prophet sallallahu alayhi wasallam warned us from when he said, to hold on to his son, he said hold on to my son, and the son of

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the hula or Rashi do the rightly guided hula after me.

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Hold on to it,

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hold on to it with your molar teeth.

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And then he sallallahu alayhi wa sallam said, for every and then he said Be aware of newly invented matters for every newly invented matter is an innovation

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and every innovation is a misguidance.

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So, what this completeness of the deen what it means is that we must suffice with what we have in the revelation in the Quran and the authentic So, not to prove anything related to this.

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If you want to prove that something is from the deal, you have to prove it from these two sources

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and there is no need to go anywhere else.

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So if you want to understand you want to approach the Quran, the texts of the Quran and Sunnah, you have to approach it with this in mind, the completeness of the dean.

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The third guideline is that there are no inconsistency is in the texts of the Quran and the Sunnah. There are no contradictions.

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We must believe that these texts before us have no inconsistencies, no inconsistency is no contradiction

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between each other

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whatsoever whether it is from the Quran

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an inconsistency inside of the Quran itself or

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inconsistency in the Sunnah. The authentic sooner

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or in consistencies between the Quran and the Sunnah contradictions,

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but rather we have to believe that any

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apparent contradiction

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any

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inconsistency that seems to be an inconsistency,

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it is not real.

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But rather

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it is

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an inconsistency in our minds.

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It is our deficient understanding,

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our incomplete understanding.

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Why is this

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because

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the source for the Quran and the authentic so now

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what is the source? The source is Allah subhanho wa Taala.

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And that being the case,

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it's impossible that Allah subhana wa tada would allow in consistencies.

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Really inconsistency is real contradictions to exist

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in His revelation,

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so Allah says concerning the Quran, Allah says, The barudan Quran to do not reflect over the Quran.

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What are we can I mean you are Hindi oyetola de la vieja doofy de la Finca.

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If they were, if it had been from other than Allah, if the Quran had been from other than a lot, then for sure, they would have found many inconsistencies in meaning that because it is not from a lot, therefore, there are no inconsistencies in it.

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So this is something that every single Muslim must believe. And a person's a man is incomplete unless they believe in that.

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And so whenever we seem to find something contradictory, contradictory or inconsistent between the Quran and the Sunnah.

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We need to take the steps

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And so, the scholars have laid up steps

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and rules

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that will guide us to deal with these apparent so called contradictions. And so, we need to take those steps

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in order to basically clear these inconsistencies in our minds, and the supposed contradictions that are in our minds. And the scholars they have, you know,

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written extensively on this topic.

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And you'll find that in the study of sulan film, where they look at, in a chapter in a solo film, they look at how to deal with

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evidences, that seemed to be contradicting one another.

00:30:58--> 00:31:07

And our job here is not to get into that, but just to point to point out that the scholars have dealt with

00:31:08--> 00:31:11

the supposed contradictions and in fact, scholars have even

00:31:12--> 00:31:24

dedicated entire books in which they have gone through the various areas in the Quran that seem to contradict with one another.

00:31:26--> 00:31:28

And so, the point is that there is no contradiction

00:31:30--> 00:31:31

and every

00:31:32--> 00:31:38

contradiction that seems to be construed as a contradiction and an inconsistency,

00:31:39--> 00:31:49

it is answered and it is dealt with until you can see that there is no real contradiction or inconsistency. The fourth guideline

00:31:51--> 00:31:52

is that there is

00:31:54--> 00:32:00

building upon what we mentioned in the third point. The fourth point is, there is no contradiction between

00:32:01--> 00:32:02

the

00:32:04--> 00:32:05

sashi heldman cool.

00:32:06--> 00:32:09

The authentic revelation was sorry,

00:32:11--> 00:32:22

the sound intellect. So there is no contradiction between the authentic revelation and the sound intellect.

00:32:23--> 00:32:32

And so, the primary source for understanding the texts of the Quran and the Sunnah, is through the Quran and the Sunnah itself.

00:32:34--> 00:32:35

How?

00:32:37--> 00:32:40

By looking for other

00:32:42--> 00:32:43

texts

00:32:46--> 00:32:50

in the Quran, and the Sunnah, that basically

00:32:53--> 00:32:54

that basically

00:32:56--> 00:32:58

explain those other texts.

00:33:00--> 00:33:06

And so what this means is that a sound, human intellect, a sound, human intellect

00:33:08--> 00:33:17

that hasn't been hampered or corrupted by external factors. It will always agree with whatever comes in the revelation.

00:33:20--> 00:33:21

A person who has

00:33:24--> 00:33:26

a human intellect that has not become corrupt,

00:33:29--> 00:33:30

that has not

00:33:31--> 00:33:34

become hampered by external factors.

00:33:36--> 00:33:41

That human intellect will always agree with what Allah sent

00:33:43--> 00:33:44

His revelation

00:33:45--> 00:33:48

as long as it is authentically attributed.

00:33:50--> 00:33:56

And so this means that whenever there seems to be a contradiction between our minds

00:33:58--> 00:34:03

and what is in the Quran and the Sunnah, we must put forward

00:34:05--> 00:34:06

the Quran and the Sunnah

00:34:09--> 00:34:10

and put our mind behind.

00:34:12--> 00:34:12

Why?

00:34:14--> 00:34:15

Why is this?

00:34:16--> 00:34:21

Because our human intellects are the creation of Allah.

00:34:24--> 00:34:27

And Allah subhanho wa Taala would never send us revelation

00:34:28--> 00:34:32

that contradicts the minds that he has created.

00:34:34--> 00:34:41

Because in the Quran, Allah addresses us as people of understanding and he calls upon us to use our minds

00:34:43--> 00:34:44

if our minds

00:34:45--> 00:34:49

are going to contradict with what has come in the Quran and Sunnah,

00:34:51--> 00:34:59

that it means a lie is unjust because he's telling us to use something that opposes

00:35:00--> 00:35:00

His own revelation.

00:35:02--> 00:35:12

And so it's impossible. As long as something is authentic from the Quran or the authentic sooner, it's impossible that it will contradict

00:35:13--> 00:35:14

human intellect

00:35:16--> 00:35:22

and as an extension to this point, we can say the same with science,

00:35:24--> 00:35:30

that there is no contradiction between authentic revelation and scientific fact.

00:35:31--> 00:35:38

There is no contradiction between any authentic revelation and any

00:35:39--> 00:35:44

scientific facts that we human beings discover.

00:35:45--> 00:35:57

And when there appears to be a contradiction, then in reality, it is an apparent contradiction, it seems to be a contradiction and it is not real, just like we said in the previous point.

00:35:58--> 00:36:06

And so, we have to look into each claim that is made and examine. So, if a claim is made, that

00:36:07--> 00:36:18

we have something that the Quran and Sunnah is talking about a scientific phenomenon, and today's science teaches us something else. So, now, we have to look,

00:36:20--> 00:36:21

we have to look

00:36:24--> 00:36:27

and the way to look and examine is by taking this rule.

00:36:28--> 00:36:29

This rule is very simple.

00:36:31--> 00:36:33

If one of the two

00:36:34--> 00:36:46

either the authentic revelation or the scientific fact, if one of the two is authentically established

00:36:48--> 00:36:50

and it has been understood correctly,

00:36:53--> 00:36:54

then we have to put

00:36:56--> 00:36:58

we have to put that one forward

00:36:59--> 00:37:01

meaning that one of the two

00:37:03--> 00:37:09

one of the two is not going to be authentic, or one of the two is not being understood properly.

00:37:10--> 00:37:13

And there are many examples of this. And so for example,

00:37:16--> 00:37:18

the earth revolving around the sun

00:37:21--> 00:37:27

This is something that science today he considers to be a fact.

00:37:28--> 00:37:31

It is considered to be an established fact

00:37:32--> 00:37:34

that the Earth revolves around the sun.

00:37:36--> 00:37:44

Okay, so what does what do our texts of the Quran and Sunnah say? It is said, People say that

00:37:48--> 00:38:00

the Quran and Sunnah tell us that the earth is flat, or that the earth is not revolving around the sun, but rather, the sun is revolving around Earth.

00:38:02--> 00:38:10

So here we say. Let's see. Okay, so this is a scientific fact it is authentically established. Now let's look at

00:38:11--> 00:38:12

the revolution.

00:38:14--> 00:38:21

The revolution, yes, we have certain areas that are authentic. But now let's look at their understanding.

00:38:22--> 00:38:24

The understanding is the problem.

00:38:25--> 00:38:35

And so people looked at these ads, and they understood it incorrectly, they understood that what is being said is that the sun is revolving

00:38:37--> 00:38:41

around the Earth. But that's not what these ads are actually saying.

00:38:43--> 00:38:44

Another example,

00:38:46--> 00:38:47

is

00:38:49--> 00:38:56

the theory of evolution. And the claim that we human beings evolved from another species.

00:38:58--> 00:39:05

And we don't go back to a single human being whose name was Adam alayhis salaam, who was created by Allah.

00:39:06--> 00:39:17

So here we have revelation, that tells us clearly, and the understanding is correct, that Allah created Adam at his salon.

00:39:19--> 00:39:25

And there's no other. There's no doubt about the understanding here. Now let's look at what science tells us.

00:39:27--> 00:39:46

science tells us that it is only a theory and it is not scientific fact. Meaning they haven't proved it. But it is something that they are only putting forward as a theory as a hypothesis. It's not scientific fact. So this is how we deal with

00:39:48--> 00:39:56

what seems to be contradicting either our human intellect or scientific fact with the revelation of Allah subhanahu wa Tada.

00:39:57--> 00:39:59

Moving on to the fifth guideline

00:40:01--> 00:40:06

And that is interpreting the texts through other texts

00:40:09--> 00:40:10

and listening to well, Jenna

00:40:12--> 00:40:22

how do we approach the texts of the Quran and Sunnah? How do we try to understand and interpret the texts of Dr. Anderson?

00:40:24--> 00:40:27

Our primary understanding is

00:40:28--> 00:40:30

through Dr. Atkinson itself.

00:40:31--> 00:40:36

And so this is the primary source for understanding

00:40:38--> 00:40:38

and the sun.

00:40:41--> 00:40:56

And so if there's a verse in the Quran or Hadith that we want to try to understand, let's look at other places in the Quran or in the sooner that explain it. For example, Allah subhanho wa Taala mentions in many places in the Quran

00:40:58--> 00:41:03

that a police refuse to Prostrate to Adam,

00:41:05--> 00:41:11

along with the angels when Allah commanded the angels to make subdued it please refrain.

00:41:12--> 00:41:16

Now, Christian, and Jewish scriptures they tell us

00:41:18--> 00:41:24

that this means that a blees was an angel. He was a fallen angel.

00:41:25--> 00:41:26

So

00:41:28--> 00:41:31

when we look at the ayat in the Quran,

00:41:33--> 00:41:36

where Allah talks about the story in many, many different places in the Quran,

00:41:38--> 00:41:40

we find a woman she's a in general,

00:41:42--> 00:42:04

Allah tells us we commanded the angels to prostrate, so all of them did except Iblees. This is mentioned in many different places in the Quran. So now the question of was a blease an angel, or not? Where do we find this? We find it in another place in the Quran. And that is an SU little calf. And so in Sorrento calf, Allah made it clear.

00:42:06--> 00:42:11

So now, when Allah has made it clear, that's it, end of story and of discussion.

00:42:12--> 00:42:14

We interpret the Quran through the Quran.

00:42:15--> 00:42:25

And so Allah said, Wait, a little melodica is truly Adam, for surgery. Do you please Can Amina Genie, Professor Klein, Emily wrote

00:42:27--> 00:42:33

that we commanded the angels to prostrate they all did except to police. Indeed, he was one of the jinn.

00:42:34--> 00:42:50

So Allah has clarified it through the Quran itself, that he was not a fallen angel. But rather he was one of the jinn. he happened to be among the angels because of his worship, and him being devoutly obedient

00:42:52--> 00:42:59

to Allah. So Allah honored him by being among the angels, but that doesn't mean that he was one of them, that he was an angel.

00:43:01--> 00:43:02

The same thing with the sooner

00:43:04--> 00:43:09

it explains much of the verses in the Quran, which have been left general.

00:43:10--> 00:43:16

And so when we want to understand something general in the Quran, we have to turn to the sooner

00:43:17--> 00:43:26

into the authentic Heidi, and so many things in the Quran. Allah has mentioned in general such as establishing the Salah.

00:43:28--> 00:43:33

Allah has told us in locker and to pray, and this is mentioned repeated

00:43:34--> 00:43:35

numerous times in Accra

00:43:37--> 00:43:41

too fast, to give ours Acad to perform hedge

00:43:42--> 00:43:44

to eat, what is held on

00:43:45--> 00:43:46

and so on and so forth.

00:43:50--> 00:43:52

How do we explain the details of these matters?

00:43:54--> 00:44:09

None other than the sadhana because Allah says regarding the Prophet sallallahu alayhi wa sallam, one young people I needed help. He does not speak from his own whims Meaning, if the Prophet sallallahu alayhi wa sallam says anything concerning this Deen

00:44:11--> 00:44:11

then

00:44:12--> 00:44:15

what is the source? In who Illa Why?

00:44:17--> 00:44:36

It is nothing but revelation being sent down to him. So it is from this that we gather that the sooner is also revelation from Allah, not like people out there who say that we will only follow the Quran and they reject the sooner they say this is not revelation from Allah.

00:44:37--> 00:44:50

This verse, When I am final, however, this isn't suited to Nigel. It is only one verse that proves that the sooner is also revelation. We have many other verses as well. But the point is

00:44:52--> 00:44:56

here that if we want to understand

00:44:57--> 00:44:59

the texts of the Quran and Sunnah

00:45:01--> 00:45:09

The first thing we do is we look into Quran and Sunnah to explain it. So we look for other verses we look for other activities.

00:45:11--> 00:45:12

The sixth guideline

00:45:13--> 00:45:18

is to combine all the texts about a particular issue.

00:45:20--> 00:45:27

And so a common reason for why people deviate in interpreting the texts of the Quran and Sunnah is

00:45:28--> 00:45:30

that first they come up with an idea.

00:45:31--> 00:45:34

And they have a certain belief that they have adopted.

00:45:35--> 00:45:38

And then they come to the texts of the Quran and Sunnah.

00:45:40--> 00:45:40

And

00:45:41--> 00:45:50

they look for support, they look for evidence. So they've already had a preconceived idea and belief that they've built.

00:45:51--> 00:46:14

And now they approach the text and look for an answer. And so what will they do, they will be selected. And so they will take those texts that support their perspective and idea and ignore all of those texts that talk about the same issue. But that go against their perspective, and their idea that they have come with.

00:46:17--> 00:46:19

And this is also how

00:46:20--> 00:46:23

all the sex of the past they deviated

00:46:24--> 00:46:27

when they would approach a particular

00:46:29--> 00:46:30

matter a particular issue,

00:46:32--> 00:46:42

citing only those evidences from the Quran, and Sunnah that support their position, while ignoring all of those texts from the Quran, and Sunnah, that

00:46:43--> 00:46:52

contradict their stance. And there are so many examples of this. And so we have, you know, the criteria.

00:46:53--> 00:46:58

Those who denied the quarter of a law, and then you had the jabariya

00:46:59--> 00:47:02

those who denied human freewill.

00:47:04--> 00:47:09

So each one of these two groups, they were selective in

00:47:10--> 00:47:20

choosing which texts from the Quran and Sunnah that will support their view, while ignoring all of the other ones, also the mark Tesla, and the merger.

00:47:21--> 00:47:23

So the martela, who claimed that

00:47:24--> 00:47:32

every major sin will land a person in the Hellfire to abide they're in forever. And it makes him McAfee

00:47:34--> 00:47:36

being selective

00:47:37--> 00:47:55

in choosing those verses, and those that support their view, ignoring all of the other verses, and a hottie, and then on the contrary, we had another group, the manager, who went to the opposite extreme, and said, that no sin no matter how great it is, can affect a person's ego.

00:47:58--> 00:48:07

And what how did they come to that conclusion? or What did they use to backup themselves with all of those ahaadeeth and all of those at

00:48:08--> 00:48:32

that back their position, ignoring the other set of evidences, but when we bring all the texts about any given issue together from the Quran on the authentic So now, we find that the position of Ellucian our agenda is always balanced between the various extremes.

00:48:34--> 00:48:46

And so this is a very, very important point, that when we approach the Quran and Sunnah we want to understand the texts of the revelation.

00:48:48--> 00:48:54

On any given matter, we have to gather everything that has been spoken about on this matter.

00:48:55--> 00:49:03

And some people they'll say, Okay, then that means that there will be a contradiction. But we've already spoken about that. We've already spoken about that.

00:49:05--> 00:49:16

That contradiction seems to be a contradiction, but it is really not if we approach it in the correct way. The seventh guideline is to interpret the texts

00:49:17--> 00:49:29

of the Quran and the Sunnah, through the understanding of the companions, the Tabby rune and all those who followed in their way.

00:49:31--> 00:49:34

And so whenever people differ in their understanding

00:49:35--> 00:49:37

of events, what do they do?

00:49:39--> 00:49:40

They usually agree

00:49:42--> 00:49:45

to get confirmation from eyewitnesses

00:49:48--> 00:49:59

because the interpretation of an eyewitness will always be the most accurate interpretation. He was an eyewitness he saw exactly

00:50:00--> 00:50:01

That event took place.

00:50:02--> 00:50:07

And so the companions of the Prophet sallallahu alayhi wasallam, they lived the revelation.

00:50:09--> 00:50:18

They lived with the Prophet sallallahu alayhi wasallam, they witnessed every single area that was revealed to the Prophet sallallahu alayhi wasallam. And then not only that,

00:50:19--> 00:50:20

but they learn

00:50:21--> 00:50:24

the understanding of these

00:50:25--> 00:50:26

directly from him.

00:50:29--> 00:50:33

And then they pass it on to the next generation who are the Tabby rune.

00:50:36--> 00:50:37

So that's why

00:50:40--> 00:50:43

these first early generations of Islam,

00:50:44--> 00:50:58

we are supposed to understand the texts of the Quran and Sunnah based on their understanding, based on their interpretation, why? Because it is a tradition.

00:50:59--> 00:51:03

It is a link between us and

00:51:04--> 00:51:05

the revelation.

00:51:08--> 00:51:14

It is a link between us and the revelation. If you get rid of that link.

00:51:16--> 00:51:19

If you get rid of that link, then you have a broken chain.

00:51:22--> 00:51:43

And that is what people are attempting to do today. where they want to go directly to the Quran and Sunnah and understand it on their own. Without that link, and that link today are the scholars of Islam who are following in the footsteps of those early generations.

00:51:46--> 00:51:50

And this is all from the logical way of looking at it. As for the Quran, Allah has

00:51:52--> 00:51:58

singled out the companions of the Prophet sallallahu alayhi wa sallam, as being the ones that we must follow.

00:52:00--> 00:52:02

Why? Because a lot is pleased with them.

00:52:05--> 00:52:07

And Allah is also pleased with those who follow them.

00:52:09--> 00:52:16

So if you want to be among those who are allies, please wait then follow them. Because that is what Allah subhanho wa Taala promised.

00:52:18--> 00:52:39

And obviously, when we say that, we have to follow the interpretation and the understanding of the Sahaba. This doesn't mean on those things that they disputed, and they differed in their understanding of, but rather what we're talking about here are those things that they agreed on. And those

00:52:41--> 00:52:44

areas that they unanimously agreed on, such as

00:52:46--> 00:52:47

the beliefs

00:52:48--> 00:52:51

and also the way they dealt with

00:52:53--> 00:52:53

the revelation

00:52:55--> 00:52:57

and how to deal with the disputes.

00:52:58--> 00:53:04

And so, we understand based on their understanding, the last and eighth guideline

00:53:06--> 00:53:07

that we want to discuss

00:53:09--> 00:53:39

is that the texts of the Quran and Sunnah must be understood in the Arabic language, it must be understood in the Arabic language. And so Allah subhanho wa Taala revealed the Quran in a clear Arabic language, in that Angela who Cora and in Arabi, we have indeed revealed it.

00:53:40--> 00:53:43

The Quran we sent it down as an Arabic Quran.

00:53:45--> 00:53:58

And Allah says, Be Li Sen in our obion Moody, in a clear Arabic language. And the Prophet sallallahu alayhi wa sallam spoke with a clear Arabic tongue.

00:53:59--> 00:54:16

And so it's impossible to try to understand the intricate detailed matters of this Deen in a language that the texts of the Quran and the Sunnah, this is our source.

00:54:17--> 00:54:22

The texts have been translated into another language.

00:54:24--> 00:54:29

And so this is because the translation was a human attempt

00:54:32--> 00:54:41

trying to interpret those words. And that's why we say that there is no such thing as a translation of the Quran.

00:54:42--> 00:54:48

It's wrong to say that this book is a translation of the Quran in the English language for example,

00:54:51--> 00:54:53

because the end is only in one language,

00:54:54--> 00:54:59

and that is the Quran in the Arabic language, the words of a law came down only

00:55:00--> 00:55:01

In one language,

00:55:04--> 00:55:08

the translations that we have what we refer to them as

00:55:09--> 00:55:12

we refer to them as human attempts,

00:55:13--> 00:55:15

at conveying the message

00:55:16--> 00:55:18

in a different language.

00:55:20--> 00:55:23

So the translations that we have are more of eight FC,

00:55:25--> 00:55:28

a translation of the meanings of the Quran.

00:55:31--> 00:55:39

And so if you try to understand or approach the texts of the Quran and Sunnah, and

00:55:41--> 00:55:44

you have a different understanding, and we end up disputing

00:55:46--> 00:56:00

and we differ in our understanding, then what do we have to do, we have to go back to the source. And we have to go back to the Arabic language, trace it back to the meaning in the Arabic language. And so this is not to say that

00:56:01--> 00:56:09

you cannot be a Muslim without fully understanding the Arabic language. That's not what we're saying here.

00:56:10--> 00:56:28

But what we're what we're saying here is that you cannot attempt to interpret the text of the Quran and Sunnah you cannot attempt to understand it, and delve into these texts of the Quran as soon

00:56:31--> 00:56:35

as and delve into the intricate details of them,

00:56:36--> 00:56:39

and attempt to become a scholar of Islam

00:56:42--> 00:56:45

without having that basic tool,

00:56:46--> 00:56:50

and that is without having the Arabic language.

00:56:52--> 00:57:05

And so these texts, they have to be understood by someone who understands the Arabic language. He cannot rely on translations. Yes, the average Muslim relies

00:57:07--> 00:57:21

in order to worship Allah subhanho wa Taala in the proper way, he relies on whatever has been translated because it has been translated by scholars of Islam, or people who are knowledgeable of

00:57:22--> 00:57:28

these texts in their original language, but you yourself cannot go and try to understand it

00:57:29--> 00:57:31

and build your knowledge

00:57:33--> 00:57:35

and try to become a scholar of Islam

00:57:36--> 00:57:51

without having without having first mastered the Arabic language. So these are the guidelines that we wanted to go through today. These guidelines are basically the methodology

00:57:52--> 00:57:53

of

00:57:55--> 00:58:25

understanding the source of Islam. And the source of Islam is the revelation and that is the Quran, and the authentic Sona. We ask Allah subhanho wa Taala to grant us understanding of his Deen and we ask Allah subhanahu wa tada to grant us beneficial knowledge, knowledge that leads to action. Well, sort of Allahu wa salam ala nabina Muhammad wa ala alihi wa sahbihi adjumani