Suhaib Webb – The Roots of Islamic Law (PartOne)
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AI: Transcript ©
Aldo Billahi is You're there as well.
I'm fine. I'll take you.
Good morning, everybody. Nice to see you. So
I have 4 children.
That's my excuse.
And then I hit like really incredibly
insane traffic on the way here, so my
apologies. But I hope all of you are
well.
It's also an honor to be your Shaykh
Taha as she taught me, in Egypt. So
when I was in Egypt, I read the
Muhamfaqaat
of Sayyidina Ima mashal to me,
to Shirdu'a La ilham.
So a lot of good memories just being
around and thinking of him and the time
we had together, alhamdulillah. I remember
one time I was with him, and,
it was it was Friday. I used to
go to him on Friday mornings. And Sheyaf
Ba has such a love for knowledge. You
know, in Egypt I was poor. I was
a student.
I didn't have a lot of money even
though I worked in Egypt, but it is
what it is, a dal ifta. So he
would actually send a taxi, man. He's like,
you're coming to class.
You know? His dedication and, like, love for
learning.
And I'll never forget that. Like, there's no
I mean, if your teacher sends an Uber
to you, like, you're in trouble. Right? Yeah.
Absolutely. No.
No excuse.
So he said the taxi, and I came
because he lived far away from me.
And
the time for the Khutba came, and the
khatib didn't show up.
So
the,
the doorman, right, he came and he said,
you know,
we don't have any khatibs. Can you doctor
Taha, can you give the Chub? I said,
like,
But the American gave the chuppa. I'm like,
what? Hold on. So he actually made me
give a chuppa in Arabic.
He's like, this is your exam.
And there was a guy there. He's like,
Just go and scare people. Like, don't worry
about about saying anything. But a lot of
good stories with, a shift. Doha.
You actually may find on YouTube, there's a
phone conversation between me and him that he
recorded
his answer to,
from a long time ago, Alayraham.
So when I say the word, Usol O'lafilp,
what do you think of? Like, what comes
to mind? It's question. And you can feel
free just to be as honest as you
can without looking at the definition of what's
written on the board.
When you think of the subject Usul al
Filq, the fundamentals of Islamic law, if we
really wanted to translate it in a better
way, the roots of Islamic law, right,
The roots of Islamic law. What what comes
to mind? What do you think?
Take first sort of thoughts.
Certainly a root,
the main root. Right?
Absolutely.
What else?
Time to turn us next to become an
issue. So, yeah, these these are the
I'm asking what does it mean to you?
I'm not sure, like, the actual adila. But
I appreciate these answers. But I mean, what
does it mean to you as a person?
I mean, you hear the word.
I had a student tell me, intimidation.
I feel intimidated when I hear.
Right? I had a a student say one
time, maturity.
Right? Sotaphyl is like a very mature
sort of science. Yes, ma'am.
Oh, is the methodology
of extrapolating?
Yeah. Methodology
is a method certainly is providing methods.
Adila, kind of take what you said and
and say Adila. Right? The evidence is the
methods. Good? Yes.
Absolutely.
Yeah. What is the word?
What is, like, the logic of sharia? Like,
how does it the buts, the the the
the nuts and bolts of of more so
we could see the logic of
of jurists, right, and law
scholars. Good.
What else?
I'm trying to translate translate from Arabic to
English. I know it. I understand it in
Arabic.
It's okay. We can translate.
It's like the heart, like the inner rules.
Yeah. It's like the core of everything, sorta.
That's good.
Anyone else wanna jump in? It's good. This
is excellent. All really
sort of grasping at
kind of this meaning of it.
What else?
So what you can appreciate now is these
answers that were given
are very different. Right?
Sister,
Bina, I think, is your name. I say,
Bina?
Oh, Surya,
saying, you know, make sure your name's right.
Sister Sureya is saying, like, the Quran, Sunnah,
Priyas, Iqma.
Right? She's mentioning, like, certainly a part of.
It's evidence is right. And then I, my
glasses on, so I can't see that far
of it.
Bushala, I think, is said,
you know,
Al ManaH,
like, the methodologies
of the the
Islam is very axiomatic
in its approach.
So, like, what are the methods? And also
one of the sections in us sort of
felt is tartibul adillah, as we're gonna see
in the SIG. I'm like, how how do
you use the evidences? When do you use
an evidence? What comes first? Is there a
priority? Is there you know, what happens when
there's a contradiction? That's
all very methodical.
Right? Excellent.
And then Nadia said, like, it's kinda the
heart of things. I can say that in
my own experience. When I hear someone give
any speech,
whether it's a TikTok or a lesson, I
can tell if they studied the social
field just by how they may be very
sloppy with the evidences. Evidences. There may not
be a respectful methodology.
Mhmm. The is
really awe.
Right?
I can give an example.
Right? During the beginning of COVID, people were
taking the Hadith that said,
The hour won't start until the Hajj is
abandoned. So people were saying, you know, more
or less the meaning of the hadith. Well,
see now there's no Hajj, so we're at
the end of times.
Right? That's that's that's sloppy. That's that's really
sloppy. And then
sort of look at it, you know, like,
well,
yeah, this hadith is the context of the
hadith
is that it's a sign of the hour.
We have an axiom, a method.
You can actually make evidences for rulings based
on the the end of times because they
haven't happened yet.
Also,
this is talking about after Sadie Esau comes,
after, yeah, jujima jujima defeated, after
the is defeated, and then after Satan Esau
dies, and after the believers die, then the
prophet said there'll be no one left on
the earth except Shadrachal, except the worst people.
After saying that Mahdi dies, all of this
will happen.
And then there'll be no good people on
the face of the Earth. So, obviously, if
there's no believer, no Muslim on the Earth,
what will happen at the Hajj?
So now you can see, like, the problem
of the methodology. We say.
Right? Context is half the meaning.
So we're gonna go through this. This text
is not edited, not finished, so let's let's,
let's not get too crazy here.
But this is a text we're working on,
the first part of it. And then the
second part will actually be sort of the
more detailed,
adilla
that Soraya mentioned that are not agreed upon.
So the first part is sort of what's
agreed upon.
2nd part are evidences
specifically in the Madocke school,
and we'll bring some from the Jaffray School
just to give their animation for people
that people don't agree on. So the first
is the definition of usulufilk. I want you
to think about the purpose of usulufilk
is really to
negotiate
ambiguity.
That's how we can appreciate it. It is
a science which its job, at least from
a Sunni perspective,
is to negotiate. And from the perspective of
the Mutakkalimid,
we know there are 2 methods in Sunni
Islam when it comes to osu lofil.
1st meth hab is the fokaha. The fokqa
are the halafis.
The next meth hab is called mutakalimin.
The mutakalimin
are the Madakis,
shafi's,
and the Hambalis.
So this again, our approach here is largely
from the perspective of the mottekelimin.
It's what I'm trained in.
And their their challenge and why is it
called Motteqelemin?
Because they talk a lot.
Right? Law what do lawyers do? They argue.
Right? And that's why,
you know, in our studies in the traditional
system,
you actually taught what's called adab albafl almanadrah
how to argue, how to research.
In El Azhar, one of the classes we
took is albafl alfirpi How do you write?
How do you defend the premise? We took
logic,
syllogisms.
Doctor. Ba used to tease me all the
time. He he makes syllogisms that you couldn't
solve. He's like, see, you don't really have
to have this. Like, okay. Whatever shit. I
respect you.
But the process of learning that is important
to read the classical books, to read how
they wrote because they write in a very
legally style. That's why sometimes the Arabs will
pick up like an ancient like, Al Razi's,
in a while, and then they'll go, I
understand nothing.
Because how he wrote it, it's not the
Arabic, it's the style of writing from Moreh,
from Iran.
He's coming from at the center. Rey means
intellect. He came from the city called Rey.
Right?
So Ulsolo Filk is really about
negotiating something that I think is very important
as we suffer
through
sort of the trauma of modernity
and postmodern.
Postmoderni and moderni are exercising a tremendous
amount of pressure on people to be perfect,
to achieve yaping in places where we're not
commanded to achieve yaping.
And that's the irony of a secular system
that in many ways it may actually demand
in the areas which are
unknown
a perfection which religion doesn't.
Religion allows negotiation.
And that
is largely impacted,
in many ways, contemporary Islamic thought, whether it's
through the establishment of Muslim states that are
very modern. They're extremely modern. They're almost Orwellian.
We see the security apparatus used in the
Muslim world.
Allah says, well, that's just says who don't
spy.
Right? Complete opposition to sort of the organic
freedom.
I'm not going libertarian either but the freedom
that sort of religion
affords human beings because religion recognizes human
fallibility.
Made you weak.
Allow us to make things easier for you.
The prophet
the religion is
by statement after statement about
ease, facilitation,
balance, moderation.
Saidni Mohammed
has said, you know, don't be like a
branch in the tree wherever the wind blows.
You just moral relativism.
No. No. You have to appreciate your human
fallibility.
And in many ways, we
see that,
extremist Muslims,
whether politically extreme or militantly extreme,
are very modern in how they expect Muslims
to be perfect. They expect Muslims to be
monolithic. This is the Huwadis. The Huwadis were,
you know, in their best form,
very modernist,
almost fascist in their modernism.
Or Islam says,
no, there are certain things that you'll never
be able to know. Ariflamim
is a finger, excuse my language, in the
face of modernists.
And a constant reminder to Muslims
to relax
a pass especially in a post colonial hangover,
you trying to achieve perfection that Islam has
not asked. It's one of the goal outcomes
of call colonialism.
So hence we may be more harsh and
difficult on issues like the Forur, issues of
fiqh,
where it was very fluid throughout history. It
was never, you know, people arguing and fighting.
You know, if I go,
And somebody told me, like, you convert, you're
changing Islam.
This is like white supremacy.
Fucking god. All that. Just like 5 minutes?
Like, you just completely destroyed me. Like, I
was like, you know, this is the of
Ibn Kathir. He was like, even Kathir didn't
write it. It has a qira. He wrote
it asham. Like, no, it's a different ibn
Kathir from Kombu, from the 7th. Right? So
the inability to be flexible
where we should be flexible,
is actually an indication of modernity
creeping out on us and also a post
colonial hangover in many ways.
And we see this sometimes, especially with women,
like, you, nipaab, no nipaab, hijab. There's people
people aren't tolerant on this issue. They'll fight
over it. 8 rakat, 20 rakat. Right? The
inflexibility that we see, people listening to music,
not listening to music,
eating outside, not eating outside. People react to
these things as well.
If they were to do research, it was
as such and such came to a conclusion
on this issue.
So I want us to appreciate
and don't get caught up in the secondary
issues. Again, that's a sign of modernity. I
did say what I said about music.
That Oso de Filk is about negotiating the
ambiguity
that is a natural occurrence
of being
salable.
That's why the prophet said,
if the person judges
the qualified person judges and they're correct,
They get 2 rewards. But if they make
a mistake, what happens?
They still get one reward. They've negotiated the
ambiguous.
And the Quran immediately no no says in
the Quran.
And it's actually these issues that there's a
great book called The Culture of Ambiguity by
Bauer about the Muslim community should read. It's
powerful.
And, you know,
he says something that I felt for a
long time, but he said it much better
than me. I'm from Oklahoma, so my English
is not quite there.
And
I've noticed this that oftentimes
inflammatory issues in the Muslim community, we we
react in a very modernist way.
So the qira'at
you can say take for example
Daha Hussein,
you're basically denies them.
The reason that he denies the qira'at in
his famous, I think his PhD, Adab al
Jahiliyah, where he denies is all this ancient
poetry is all made up. It's invented.
There's no historical or anthropological proof for it.
This is nonsense, what he's saying. But he
says that to then say,
there's only 1 qira'ah. All these other qira'ah
are
wrong. So this is like a neoliberal
approach towards
looking at something in Islam which we have
a tremendous
historical record on.
Tremendous.
On the other end you find someone like
Sheikh Saheb Nur Taymim,
you know one of the head Salafi scholars
Alayo Hammu who basically in his you know
his book on Ulumu
Quran, you know, it sort of says that,
you know, the Sahaba used, like, paper.
Right? They used their memory and they used
the written word to sort of protect the
Quran. And and then he doesn't mention the
Qur'aat and the variant readings.
And and Abu Alal Maud mauduri says in
fact you can't go anywhere in the world
and you'll find a different Mus'haf.
So here we have one very conservative
leading sort of group of scholars. Allah have
mercy on them. We have sheikh,
the sheikh, a great,
writer, Taha Hussein, Allah, have mercy upon him.
From 2 different extremes, one is very conservative,
one is very liberal, but they both undermine
the balanced message of the qira'at that Imam
Imojazri mentions very beautifully in al Tayba. He
says the very readings of the Quran
are simply a reminder that Allah's Knowledge is
transcendent and that Muslims will be busy unraveling
the mysteries of the Quran till the Day
of Time Day of Judgment.
So Classics scholars embrace the variant rulings. They
didn't see them as a threat. The question
is why do these groups see them as
a threat? You read, for example, Jawad Al
Hamidi in, Pakistan. He says, well, what will
the non Muslims think about us? Who cares?
Like, that's not why we make a decision.
That's not methodologically
correct.
Because if I'm reacting based on what non
Muslims think in this way,
I'm now reflecting my thought through the prism
of colonialism
and postmodernity.
And the other side also, the more conservative
like Sheikh Abu Al Maududi more or less
is saying, like, we have to present the
Quran as
1 piraha.
That's it. Right? I'm paraphrasing.
In order to appease the dua. This is
incorrect. Or classical scholars of the Quran were
like, there are multiple qiras. There are more
than 10 qiras. So what?
Allah's Alim.
And all these have asaneet, and all these
are narrated by people who read them in
great numbers. Back to the Sahaba,
meaning
that the mystery of the Quran
will last until the end of time. Ibn
al Jazri has a beautiful statement. He says,
You shouldn't worry about contradictions,
you should worry about unraveling the mystery of
the book of Allah.
And you should busy your life in this.
But when we think about it through a
Judeo Judeo Christian spectrum,
contradictions in a text for them is a
problem. For us, it's
not.
Yes, ma'am.
Yeah. You started you started to sort of
propagate the fundamental
of law. And then afterwards,
you start negotiating
the ambiguity.
I mean, when when you said the fundamental
is something very determined,
by the and I wish I said, how
can we
It's a good question. We're gonna get to
that in a minute. So she's saying it's
the fundamental of law, then how could it
lead to something which is
If it's
it's
So I can I can say you can
say I'm here,
but then am I mad? Am I angry?
Am I tired? That's ambiguous. You don't know.
You have to explore that. So the Quran
is the hustle. But what does the Quran
mean? That's the job of human beings to
negotiate on many issues. And that human negotiation
is immediately
denoted as something which is a hypothesis
and negotiating ambiguity. So that way we're not
killing each other.
I will show it in the example. It's
a great question.
Alright? The foundation of something is not as
not what it means
necessarily.
Depends on who's reading it. And so once
a human being begins to read it and
interpret it, that human being is negotiating what?
Ambiguity
and trying to come to what? A definitive
conclusion.
That's why Al Baidawi says in the very
beginning,
he said,
He said that in the beginning, there is
this sense of
assumption
in trying to establish the ruling. And then
once he or she arrives to a conclusion,
okay, I've researched the issue. This is my
conclusion. That's the yakin.
But not a Yapine
which is non negotiable because others may have
different conclusions.
You understand? It's a good question you ask.
So I don't wanna take too much time,
but you can take any hot issue
amongst Muslims. And essentially, most most of the
time, our hot issues are driven by the
dominant non Muslim culture.
Now the the whole thing, we sexual ethics,
that didn't come from us. We reacted to
of course, in Maryland, we we had to
with schools, but I'm saying largely it's been
reacted to by the broader
what society holds as important. We don't have
a mandate.
So we're gonna start now.
And and what I wanted to get at
with the is that ambiguity is something our
religion values and appreciates.
That's why when you go to Al Azhar
written on the College of Sharia, Al Firk
Mebab Avunun.
Al Firk Mebab Avunun.
In Oqairawin,
the first university founded in the world. If
you go there, it's written right by a
woman Fatima Feria. If you go right on
the front door, what's written? Adafirk M'inbeib Avanun.
Meaning firq is a hypothetical
sort of science
rooted in assumption,
rooted in negotiating what?
Ambiguity.
That's why subhanAllah, what is the fatwa? Imam
Razi says the fatwa is bayan
or hook me shay. Bayan. What does bayan
mean?
To clarify. But when do you need to
clarify something when something's what?
Right? That the fatwa is to clarify
something in the face
of ambiguity,
confusion
on an issue.
Is there evidence for this kind of ambiguity
and that we should embrace it? Because it's
really enforcing us to think outside of being
programmed by Instagram
and our biological clocks being led by TikTok.
And that is the Hadith
My prophet said
And they begin to argue. Why were they
negotiating here?
The ambiguity of the of the what the
command was. So the prophet this is a
great example for you, Suray, in which you
ask.
None of the Sahaba doubted the prophets
being, Alai Salam,
a sound source.
That's not ambiguous.
But what he meant,
was what?
It's not clear.
So they were negotiating
Qawdhiya salatu sallam. Just like now you will
find jurors negotiating Dalal at the meanings Dalal
at the meanings of what
his hadith are,
what verses the Quran are,
unless there's Iqma on that. We'll talk about
it hopefully in the meantime.
So they they argued. Some prayed. Some didn't
pray. Did the prophet make Tawrji of either
of them?
No. Why? Because they negotiated what? Where Allah
has commanded them to negotiate and this is
a beautiful hadith. The statement of Sayyidina Ma'azil
Majab radiAllahu anhu.
Unfortunately Sheikh Albani said this hadith is Da'if.
This hadith is not Da'if. There's other to
this hadith and also in the hadith because
this has been People think means somehow there
is
It's not correct because if you read in
the books of Hadith and from the Mas'id,
you learned that all of Ashabim
Mu'adh
were thirqa
barbit,
honest,
and academically accomplished.
The famous hadith of Sayed Muayd and also
as Sheik Leghraniani, a Mufti of Libya, Mela,
preserve and protect him, Mentioned this is one
of those hadith that scholars accepted across the
board, its meaning, the intent because we know
the accent
first of all. So long discussion. We don't
wanna go there.
But the hadith of Mu'adh, when the prophet
is, you know, sending off and he says,
what are you gonna rule by?
The book of Allah? If you don't find
the book of Allah,
if you don't find it,
then what I'm going to
exercise
my intellect
to try to come to the proper
answer.
Right? Same like Bani Quresit and the prophet
patted him on his chest.
He
That for the one who guided the messenger
of the messenger of Allah to what pleases
the messenger of
Sallallahu Alaihi
Wasallam.
So Ufulufirq,
we have a number of definitions for it.
The definition that is used usually,
we'll get to it in a minute, but
I wanna show you quickly about ambiguity.
So
perhaps the best way to answer this question
is without getting too theoretical theoretical is to
give you an evidence.
Allah says, O believers do not approach prayer
while intoxicated.
That's clear.
But is it?
One thing we can all agree on is
a command.
This verse commands the faithful to avoid praying
while intoxicated, which is straightforward.
Nobody got problems with this.
However,
as people's actions and experiences
arise,
several secondary questions are naturally going to occur,
and these these questions are gonna occur till
the end of time.
For example, what if it's medical marijuana?
Wait a minute. Is America is marijuana included
in this virus?
What if it's prescribed from a doctor? What
if it's not?
Right now we just did like 4 questions
that are nowhere to be found in the
text. So how you gonna make it work?
What do you have to negotiate here?
You have to negotiate something that's
ambiguous.
How do you do that? A methodology.
There's a method to the madness,
right, as they say.
So
there are several questions here because of people's
actions and experiences
that demand a more precise application of the
commands.
Can the faithful engage in other types of
intoxicants?
It wasn't mitzukkah.
They didn't they weren't doing shrooms
in Arabia.
They didn't have meth.
That's you applying a methodology.
I agree with that methodology, but
is that in the text or outside of
the text?
Outside of the text.
Can the faithful engage with other types of
intoxicants outside of prayer?
Well, it's not prayer time.
Someone's gonna say this ayah is Mansurah.
That's correct. It's abrogated. But what did you
use to understand it was abrogated?
Let's just avoid all types of intoxicants.
Or is the prohibition specific to alcohol only?
As I said earlier, what if a person
is prescribed drugs that cause intoxication?
What if a person repents when the time
for praying is running out, but they're still
drunk?
So what if someone's intoxicated and they have
an epiphany, which could happen depending on the
type of intoxicated. Right? And they're like, oh,
lie. Forgive forgive me, but then they need
prayers. Don't come to prayer while you're drunk.
What do they do?
And so on and so on and so
someone goes to the hospital, they get
anesthesia
and so on and so on and so
on. If you're like me, when I lived
in New York City, you could just walk
through a park and you might get contact
high and so on and so on and
so on.
These questions don't stop. They will never stop.
And they shouldn't stop. And that's why it's
important to encourage people to ask questions because
it refines you as a jurist
and makes you more of a public intellectual
instead of an academic
who may not be unless you want to
be. That's fine. But it's not gonna be
able to, like, necessarily serve the peep you're
caught up in theory, not caught up in
people.
And there's room for both here.
As religious texts encounter real life situation,
their application becomes more complex.
That's why sometimes if you read ancient film
books, he says it's so simple.
They didn't have Bitcoin.
They didn't have all of the issue. Now
history has recorded so many things for us
to become more more more complex.
So as time has gone,
issues become more complex. And Ousulao Feltk addresses
this issue by identifying
acceptable sources.
What Suren, I'm so happy started with it.
She started with the sources, the roots. What
can I use for this?
What informs the methodology?
What am I using as a reference point
to bring a ruling into a situation where
there is
ambiguity or confusion or a lack of text.
So Olsula Fekt addresses this issue by identifying
acceptable sources
of evidence
and providing a system that allows these texts
to be applied to the various human experiences
that demand their application. Imam al Shafi'i has
a great quote.
He says,
He says that religious texts are limited.
But the actions of people aren't.
So there has to be and then he
says more of this paraphrasing.
I heard from this doctor Kamal Iman, Alaik
Hamo Iman.
There has to be a system to keep
the heavens and the earth functioning, meaning
Ibadah
and life.
A system that's saying al Shafi, particularly he's
talking about
sharia, but what he means is.
What's the method?
How do you take texts that are limited?
There's only 500
of Quran. Some say 300.
How do you take 5 to 300 verses
and keep them applicable to the end of
time?
I need power function. It I have a
configuration like you, Leo.
Projecting the volume on the 3 g plan,
but they
Yeah.
It's very empowering,
very liberating. And we as Muslims, we have
a mandate. This is called Kamala and Islam
stuff
where people just argue about meat, music, mortgages,
and this and that. Go to Andalus. Go
to Mallorca, the islands.
69% of the water that comes to them
were built by Muslim engineers in the 10th
century. They want to argue about how long
your Thalb is.
A a a defeated community
turns particulars
into the big issues.
Because it doesn't have a mandate. It doesn't
feel confident. W did Du Bois talked about
double consciousness. It's a double consciousness when when
us that we have to stop thinking about
making other people happy not in the sense
of irresponsibility.
But we also have religious obligations, like to
bring good to people. Look at DC now.
People dying every day getting shot.
We have a methamphetamine problem, I believe. You
know, across the country, we have many physicians
open up clinics. Look at Muslims do a
great work, It's a mandate for goodness.
I wanna argue about that. Okay. Bye, man.
I remember Mohammed Al Ghazali
in, made Al Mustafa Mahmoud
in Egypt. He would sit every Friday, Magin's
great scholar, one of the greatest scholars of
his time in the nineties before he died.
And he would sit in that masjid and
answer questions for people. So there will be
a line, man,
out the up all the way outside. There'll
be a lot of people. And people come,
can I do this with my finger? Can
I he's like, oh, yeah? Yeah. Yeah. Yeah.
Okay.
No problem. No problem. No. These questions people
asking him. Right? They're important to them, but
he knows these are issues where people negotiate
in ambiguity.
But then my teacher, Sheikh Islam from Libya,
he told me, doctor Islam now,
that a woman came and said, Sheikh, I
was told it's haram for me to work.
You know what he said? Sit down
and tell me the story. My husband died.
I don't have a wadi. I'm taking care
of my kids, and people told me it's
harang for me to work. Look look how
he understands, man.
The understands. Even Tamir said the is the
one who knows
The is the one who knows the best
of 2 best, the best of 2 worsts.
That's the.
Cocomel in Islam, man.
And and we really have to appreciate how
now, especially with social media
and memes I mean, it's really trivialized now.
Really trivialized. It became very simplistic
where Muslims
went in places and governed.
And they didn't govern with power only.
They governed because they brought value to people.
49% of the I just came from it.
49% of the people in Andalus
who became who were Muslim were people who
embraced Islam,
not just for spirituality.
Some of them were Muna f Yaqun,
but they found economic value, political utility, social
utility, cultural value.
Their life became better.
Now when people come with a modernist Muslim
state, the first thing they want to do
is stone people, take slave girls, you know,
and you and they wonder why it doesn't
work for them.
It's Kokamela stuff, man.
Muslims came into societies
even in Andalus after everything that happened. Right?
They still have every words. Barqiyat is the
most famous food in in Andalus. Barqiyat means
leftovers.
You still find they have a statue of
a Brahman al Awadahir.
They built it because they recognized.
Yeah. I was in an Uber
a week ago. This Spanish guy started telling
me, I wish the Moor stayed.
I was like, that's a long time ago.
Why? I said, man, they brought value to
our life, art, culture, talent.
Right? And and we gotta be very careful
that we are particularizing our religion in a
way where we make things that are negotiable
and nonnegotiable and the nonnegotiable is negotiable and
we forget our mandate.
So is gonna force us to be kinda
at a 30,000 foot level.
And that's why I say you can tell
someone who studied it and someone who hasn't
by what they prioritize.
So Imam Al Haramain, he he echoes the
statement of a sheikh. He says,
He said the text of the Quran and
the Surah are limited and finite,
and the occurrence of consensus is quantifiable and
catalogued.
Ijma'a is limited. It's rare as we'll talk
about. Actually, sometimes a red herring to stop
people from talking.
You have time to get to it.
However, life is continuous,
and events have no end till
Our belief is that no event is without
a judgment from Allah.
In other words, you gotta stay busy. The
mind has to stay active
derived from the principles,
you said it in the very beginning, of
Islamic law.
In essence, he is highlighting the importance of
understanding
that religious texts have limitations,
meaning in their number, not in their application.
But the situations they address are boundless.
Well, Soderfelt provides the framework
that is necessary to bridge the gap between
religious text
and human actions.
And that's a very important phrase.