Suhaib Webb – The Roots of Islamic Law (PartTwo)
AI: Summary ©
AI: Transcript ©
That usudo feb provides the feb. What does
feb do?
Filip tells us what is the ruling. Usulafaq
is the ingredients.
Filip is the what you make,
what you eat. Lights tell people if you
watch football,
Philip are the players, or Sola Philip is
the referee.
I can give an example of ambiguity quickly
before we continue.
You ever, you know, buy something,
and you think you know how to use
it and you start to try to use
it and you can't, and then you look
at the instructions and it says, you know,
put the plug
in its place.
What does that mean?
So the the text is real, but the
meaning is what? Ambiguous.
This happens all the time.
If you're married, this happens between you and
your spouse at least 300,000,000
times every hour. What do you mean? What?
Where do you wanna eat? I don't know
somewhere. Somewhere that's much, bud.
How are you gonna solve that? Brothers, just
be quiet.
No. No. But you you so you start
that's is still loud. But what are you
feeling like, honey? Well, you know, I had
fatush last night. Okay. Lebanese is out. So
this is called
Okay. Lebanese is out. And I had kushri
yesterday. Okay. Masri's out. You know, I really
feel like spicy.
Tasty?
So now this is this is what a
fuck is doing. This is what a solofolk
does.
It negotiates
the ambiguous
until you come to a definitive conclusion. And
then she'll say, I want hamburgers.
To admit is the head of all evidence.
Let's quickly look at some of the components
of usulufic if you wanted to sort of
break it down
into 4 parts. Number 1, what constitutes an
evidence? What can I use for this critical
and constructive thinking?
What can I use to bring light into
the world?
What are the rules for using those things?
So it's not only the sources, how to
use it. Most of the time, I see
people like the meme that there'll be no
hedge now, and it's the end of time.
The The problem you know, you you you
tell people that's for all the, like, but
it's in Buhari.
That's not the problem. The problem isn't the
hustle. The problem is you don't know how
to use it.
So the second component of the sort of
field is how do I employ these things
correctly?
The meta methodology.
Because without that, I could use verses. The
Hawadis, they use verses.
People who kill Shias, they use verses.
For Fatima, they killed 300 Madakhi Jews in
one day in Egypt. They have their verses.
People who use verse for it, they ISIS.
Isaac.
That's not the issue.
Liberal Muslims that are off, you know, there's
no deen left. Ash'atibi says you you stretch
it to the point where there's nothing left
anymore.
So the problem isn't the evidences.
I will lie. One time, there was a
brother who smoked a weed in college. I
said, but you need to feel like well,
you know, the religious ease, brother process on
me. He said, well, this is ease.
I was like, I don't know. I think
that's not the ease he meant, bro.
So
you you you can anyone can use an
evidence.
But how are we employing it? And that's
where the the guts are. He said
of everything is how.
How do I use those roots?
Then what are the qualifications needed to do?
How do you do? What do I need
to study to do that?
And then finally, what is the relationship then
between the learned and the unlearned?
Right? Because Islam is very worried about
a a
hierarchical
religious authority that's beyond reproach. That's not healthy.
Allah says ask the people who know if
you don't know. Doesn't mean to don't just
don't just ask them, but also after they
answer you can continue to ask.
Okay. But what does that mean? Are you
sure? That's
a healthy thing.
The woman came to argue with the messenger
of Allah, alayhi salam, Allah recorded it. He
didn't censor her.
Because maybe someone says he's not allowed to
argue with their teacher. You can say She
argue with the messenger of Allah alaihi salam
about her husband. We have an axiom
in
a surah. If something haram happens, the sharia
will address it immediately. If what she was
doing how it was haram the second verse
would say
but doesn't say that. So that means even
to ask the Messenger of Allah and to
probe and engage Him for the sake of
learning is what allowed.
So it's the methodology that you ask.
I like to tell people if you ever
done web design,
the back end is a solar filter. The
front end is filter.
What's happening in the back end? The ingredients
of the recipe. Here's the makluba.
How you make it? That's how you make
it. That's the sulfur.
So four components.
Knowing what it cons
it constitutes a sound evidence. Number 2, how
to use that evidence. Number 3, what are
the academic qualifications I should have in order
to do that?
And number 4, the relationship between
the non
trained and the trained.
Yes, ma'am.
You mentioned weed marijuana a couple times, and
this is an issue that is kind of
in my face or on a daily basis.
And it's something that I don't know how
to deal with. I have a young I
have a youth institute,
and so I am dealing with young people
from across the country and the majority of
them are Muslim. And we're losing our we're
losing literally losing our youth to marijuana,
among other Absolutely. Issues.
But thanks for being on the front lines
for them. It's important to inch.
Yep. Because it's an issue where I I
see the issue in a particular way,
and,
it's very,
you know, when I give my opinion, I'm
not a I'm not a I don't give
or anything. I'm I but I'm against it.
I'm opposed to it. We haven't
opposed to it, that they come to me
with all these reasonings and and, like, oh,
but, you know, this is what we're dealing
with and, you know, depression and anxiety and
and sleeplessness, and we can't be and blah
blah blah. And there's, like, a 1000000 excuses.
Right. Who am I to tell them that,
you know, that their excuses are not legitimate?
So I would really this might not be
the platform, Avis, but I really need to
know I would love to know, like, you
know, if there's the What's the answer to
the ambiguous situation?
Here on go. I I I don't wanna
say your opinion because,
I know, you know, Carlos, Carlos, that's, like,
the opinion. But has there been
she had on the issue, and have you
done your
research?
We'll get to this. We'll get at the
end, ask me this again. Okay. Hopefully, by
the time we finished, we have just about
10, 20 minute 10 to 15 minutes to
then to kinda go over what is usolaPhilip.
That's where I was asked sort of to
discuss, and then we can we can address
that, Insha'Allah.
So I want you to remember 4 ingredients
of usolaPhilip.
What are the evidences?
Number 2.
How do you use the evidences to benefit?
Look at the language. You lose it in
English. Istifed means how to bring
Kefa'ati
al lifaidah. The Faidah doesn't mean that it's
gonna be permissible,
right? Like in this situation
ham but that's fa'id in that because
there's benefit in that.
So istifa doesn't mean just like everything's fine.
Everything's great. Could also be no. It's not
allowed.
The less of the prophet forbid the most
filthy.
What he permits is good and pure.
And the third,
What
is the conditions of the one who is
the mostafid,
the one that's seeking benefit and bringing benefit
to people.
And the 4th, Wahala Mustafed
was the condition of the Benefiter. It's a
questioner.
So
before we get started, a crucial function of
vosoda filth is to identify acceptable proofs. The
first component this definition
I gave you,
It is the definition of Al Baidawi. Imam
Al Baidawi and Al Minhaj. From Baidah, from
Shiraz,
Iran, where there was a huge Shafi community.
Massive.
And al Baidawi is take took this definition
from a text called Al Harsil.
Alharsil, of course, is coming from Arasi's Masul.
So Masul, Masul, Masul,
Sisi calls him Minhej, and she said, right,
when he says, like, hey. Good job.
Mama Razi
writes what's perhaps the most important book in
also wrote another book that was actually critically
edited in 1977
by who?
Doctor Pajejebra
Alawani in his PhD.
And it's printed by Mehtabha Tarisela.
Imagine how important that book is.
Why? Because al Mas'ud Ar Razi is making
come he's Razi is a genius. He's a
polymath, an unprecedented
academic.
But he
he's he's realizing, hey. The world's getting complex,
man. So if you read the Risale of
Imam al Shafi, it's good. But you can
be like, oh, it's so simple.
It's amazing.
Shaita used to read it to us. But
it's very simple. You read the Masul
or the Mualem, you're
like, I need to take logic for like
2 years and math.
I need to take some social sciences.
There's a lot going on here.
Because Razi is now at the forefront of
seeing the Muslim world's
math.
He's not changing. He's building.
Right? It's important. He scales.
Right? And after him comes Al Hasin of
Al Amuri, and then after him comes Minhajib
Beddau. Minhajib Beddau is taught as hard to
this to this time. You take it actually
8 times a week for 4 years.
So Imam,
al Badawi is building off those who came
before him, but adding things, and he says
that usulafirk is to know that evidence is
generally
what constitutes evidence, and what's inferred is then
to know what is not in evidence.
The worst not evidence I get all the
time is someone said.
Some if I could find someone that that
more to be a buckling,
I'll
demand killing, man. And I ask people, who's
someone? Because that's ambiguous.
Why would the Maliki say, it's not allowed
to take from someone that you don't know?
Because, dude, this happened.
Someone said someone gave this fatwa as though
someone has authority in this conversation.
The unknown doesn't have authority because it's ambiguous.
In this in this sense, it's a dangerously
ambiguous.
So they say, nope. Until we know who
it is,
nope.
And then when you push people like, well,
you know, like, my aunt.
Aunt, are we gonna play PlayStation together and,
like, you know, and she was like, this
is the marijuana.
Right?
So first is knowing what's acceptable, then what's
inferred is what's not acceptable.
The acceptable evidence that juliya are 4 agreed
upon. The rest are debating. The 4 agreed
upon are Quran, sunnah,
analogy,
and consensus.
Say consensus then analogy. It's better.
Out of all 4, which one is not
limited?
Out of all the 4 evidences I just
mentioned,
which one is not limited?
Because it's what
allows
things to continue
as we
try to talk about today if we have
time.
Analogy.
We said in the Cas is a thermometer
because it reflects the what? The exact
temperature. So PS is to reflect the exact
ruling on something that has no text.
Marijuana
and
Howard.
Like that.
DNA evidence,
use of shirt.
DNA used in the court,
used some shirt, used as secondary evidence to
prove his innocence.
Secondary evidence is then
allowed.
That's a PS.
It's good you react that way because you
shouldn't just hear a PS and say, okay.
Why? Because there's a lot happening there.
To get from that point to that point,
so that's why scholars differ over a yes,
not as a as a source.
Is that correct or not?
Right. Then
how to use the evidence, who qualifies,
and who's not qualified.
So the first question is, like, what's in
evidence? And I phrased it in the text
as, let's pose it as questions. What's in
evidence? What's not a ev
a crucial function of a solar filter is
to identify acceptable proofs. So when you open
up a book of a solar filter,
start it's gonna go through the evidences.
If you're if you're Jafari,
you're gonna find these different evidence. If you're
married,
you're gonna start to see all the different
evidences. But the 4 agreed upon
except the they have some differences on this
issue of talking amongst the Sunnis.
How do we know if the
I mean, this clear streak is not straightforward,
but you
knew how to
do the do the analysis between for the
drama
and
the.
We'll get to it if we have time.
Now we have to take the class out.
This one's for me,
How do I know the religion from other
things after the foreign or?
I must
that do
Well, that's why we have to have taqleed.
Right? There's a time there's a point of
time where you have to leave to experts.
Taban. That's why under the what was the
4th part of a solafil? What's my relationship
as a non scholar to scholarship? That's why
it's there.
They they were smart. They knew this was
gonna happen. Because now we find people saying,
you know, I just need to understand the
logic of doctor Paha Jabber Al Awani Alayor
Hamel and his Fatah about this. You can't.
You can't go play with LeBron.
Like, why do you wanna do that now?
Like, suddenly, well, you know, I I studied
some computer science. Well, then ask will you
let Sherpa Jabra come and tell you about,
you know,
Python or c plus plus 2?
Well, you well, there you go. So we
have to appreciate there are certain things
Allah hasn't commanded me to know. He's commanded
me to ask.
That's why I have an axiom from the
Minasch. It says and this this one makes
people nervous because we think about it through
a Protestant lens, a post reformation way of
thinking, which is very anti scholarship,
anti intellectual. You know, we're actually happy. Our
preacher's not trained.
Now we find people with Ma saying, you
know, we're so happy. We don't know how
many mom.
You're what are you gonna do 10 years
now when your kids don't know Dean, man?
What are you gonna do when you start
to have problems while, you know, we have
YouTube videos and but then okay. That's Kokomela's
stuff, bro.
But, subhanAllah,
listen to the accent.
That the statements
of the scholars to the untrained
are like the sacred text to the trained.
If the trained, they make it to hide.
They engage the text to stanbab that take
rulings from it.
So what do I do if I don't
know? I one time I called Sheikha from
Egypt about a issue. I called him in
Egypt. I was here. And he says, so
I didn't agree with it,
but I appreciated it. And so I pushed
in and said, Sheikh,
but, like, are you and then he gave
me I said, oh, then he told me
his logic is okay. Now I see. I
was trained. I know what he's talking about
now and I know Iyapi.
But like, O'hammul, but
the the god is out there working hard,
raising the kids. Allah hasn't commanded you to
notice. It's a rahmah.
So we say
And we react in a in a sort
of a modernist
post enlightenment colonial way, or we're just giving
scholars too much power. No. You're thinking you're
thinking like Martin Luther Bro.
You're thinking colonial.
You're not and we have to also address
there is a way to hold scholarship accountable,
ethics, morality, the but academics are that you
do not have to you do not have
to follow them. The
is not binding on you, but you have
to ask people.
So when I talk to Muslims, sometimes I'll
say, I don't wanna ask a fatwa. You
know why? Because then I know I have
to do it. That's Catholic church.
You've been that's colonialism
because Islam says what? The Fatwa is rooted
in clarifying the ambiguity.
And because it's ambiguous,
You well, what if I'm fucked with shopping?
Fear Allah, you know yourself. That's not my
job. This is not Animal Farm.
We're not Orwellian.
What about if their hearts are wrong? I
don't I don't care.
Allah hasn't commanded me no, a a prophet,
do you split his heart open?
No, let me then. You should assume the
best.
So in many ways I believe Arabic language,
qira'at and alsulufak are the keys to emancipating
our self from this garbage as best we
can.
And you see the reactions,
the anti
there is a climate in America. Look think
about vaccines, whether you're for against the health
care. But just think about the climate of
anti intellectualism that is a
benchmark of this era.
And the prophet
said stupidity will spread.
Right? So whether you and you could bring
a a very qualified physician who says, hey.
Vaccines are dangerous, and people will respect it.
Like, I don't have to agree with you.
Or you'll bring someone that's very qualified that's
not sponsored by big pharma and they say,
hey. Vaccines are dead. The the reactions are
academic. They're cathartic.
Islam says, look.
Says, large.
You know what? If you don't know, you
don't know. Just ask. Don't worry about how.
Because you're not that's Ma'akallafaqalobi
hala.
I'd only command you with that. So we
begin in a marvelous sort of exercise
to stretch and strain
our communities and our minds in ways that
Islam is not asking us to.
I don't have to take the opinion of
that person
but I can ask them.
I can ask someone else. And Sahaba did
that. They were gonna say Nangar, they would
ask him. You have to say Nangar, what's
your opinion on this? Who would say this?
They were gonna say,
He would say, They were gonna say, He
said, my answer is answer.
Even he changed his answer. Sometimes say, no.
I didn't say my answer was the answer
of Aisha. So where's the what? We lost
the fluidity because secularism has made religion frozen.
There's a great book you should read by
Harvey Cox, PhD at Harvard, called The Secular
City. I'm not saying every book I recommend,
by the way, I'm not telling you I
agree with everything
in it. Right? But the ideas
generally tend to be very profound.
And he argues that religious reaction to secularism
and atheism
is to run and pull away from issues
of morality,
to pull away from issues of society. But
then religious people get angry because there's no
voice there to lobby on their behalf, and
the space is left to who?
This is the opposite. You should engage. You
should push in.
Like, you can't complain if there's no light
there if you're not turning on the light.
So it's very good text.
So Osotopech,
the secular city, 1973
or 74 before.
So the first question is what qualifies in
evidence? I wanna finish quickly because of time.
How do we recognize what it's all? Why
Quran? Why? So then the validity of the
Quran, the validity of this, the
this, that, blah blah blah, all that, asani,
this, this. What's tawat or what's not tawat
or what's what has the strength of being
fact and the strength of being ambiguous.
So they go through all that Quran Sunnah
Ijma'a PS
and the first book. 2nd book we go
through those at a different number.
The second question is how to use evidences,
and that's where most people get it wrong.
Everyone has access to evidences. USC has the
entire
canon of hadith online, man.
It's not hard. Now you have even all
the Qur'at translated online. You can access some
search. If you have Arabic,
Everything's there. Now AI there are people making
an AI shit.
There are. It's gonna answer everything you need.
So recognizing
the evidence is crucial is not enough because
anybody can do that.
The Surufil provides the rules and axioms and
methods
that govern their application. I'll give one example.
We gave a lot. For example, the hadith
of a dog makes a vessel, washes 7
times the first time with
You know who narrates also this hadith? Imam
Malik. But Imam Malik doesn't act on it.
SubhanAllah.
See these Imams
contradicting the Quran and Sunnah.
They even narrate in their own,
but they don't act on it. This is
why we should get rid.
Right? So this is where the modern is
destructive,
well, I want to rip everything apart. I
want to leave it in chaos.
This this this need to be Jordan at
the fritolan with your tongue out against your
fellow Muslims
is a gift of this society. It's very
aggressive. If you ever lived overseas, you probably
were shot shocked to see like people don't
have guns.
Right? People people don't feel threatened by other
humans
because America is a country which is based
on kinaali
and killing of people, the murdering of people.
The blood is in the soil right here
in Virginia. So consequently, the outcome of that,
is you could be paranoid. It's a historical
if there is the trauma of slavery found
in black people to this day, there is
also
the fear of white people because of the
crimes they committed against humanity. You will find
it in our DNA.
And that's why
law and order tends to mean what? For
everybody but, you know,
who? My folks.
Of course, I became Muslim. That kinda went
out the window.
People will say, like, why did how could
Imam Malik narrate this? Gosh darn it. He's
going against it. I wanna be on the
way of the Sadaful Sadeh or, you know,
the old liberalism. Why? You know, these imams
are all male. All these male patriarchy garbage
thrown out the window. I'm gonna make my.
Why am I at Caffer now?
Why have I lost my deen?
These are extremes, reactions.
But the large one is how could Malek
narrators
not act? On it? You know, because the
Malekis have a rule.
Because Abu Burenra didn't act on it.
So
if narrated it and didn't act on it,
then that means it's what? It's not a
issue of nor is it a order. It's
just, hey, wash your plates.
Oh, man. I didn't understand the methodology
of mad that's the problem.
And that's why we say scholars, when they
argue, they argue based on also.
Ignorant people, when they argue, they argue based
on evidences.
So they have the also, they don't have
KPIs did not.
So this is why when you read those
books, you're like,
wow.
This is layered.
This is deeper than I thought it was.
It's not it's not sloppy. I'm not trying
to call anyone out for having certain slants
towards certain I'm talking about in their extremist
forms. What would be salafi fine? I don't
I don't think all the Muslims problems in
the world reductively are because of salafis. That's
garbage.
Got a lot of other problems besides the
Sadafis.
Same thing with women who feel, you know,
the the groups of patriarchy. They they got
a right to feel that way. But the
extremes of rejecting religion
or rejecting scholarship or having bad suhozan with
everybody,
to me
that is a problem.
So Malik did not deny the the the
the the the the
He differed with his meaning. Why? Because the
Abu Ureda didn't act on it. Why would
Abu Ureda say that?
He must wash his dish.
So then I say, you know what? This
is Irshad.
Rasool, Jesus looks better. You clean your dishes,
man.
That's what Ib Murush said. If it was
an issue of worship, why is it 7
times?
It took me once.
So he's like, in order to be healthy,
to be clean.
Dogs, we see people here, unfortunately, you know,
giving their dogs ice cream and they look
after them. It's my healthy thing, man.
Is Malik acting on his own, or is
he saying, you know, His
actions
contradicted the state. And the madhab, we have
a principle that says
That the actions of Dunrawi are given precedent
over what he or she said.
It's because that's the one that I did.
And it's Sahabi,
specifically the Sahabi.
Not anyone else in the who wants. The
Sahabi is not acting along with the narrative,
and we know this is not wajib. It's
not far
because there's no way he would act against
it. Understand now, The the the method, that's
not in the text. Where do you get
that from?
The Manich.
So the actions you proceed. Absolutely. In in
the in in some situations. Absolutely. Yeah.
It's not across the board, but a lot.
So here, we understand it. Not the hadith
to me. You have to do it for
a commitment.
You know, this is not the case. No.
Put the the saying or something in action.
And also this is unique to the MetLife.
I'm not saying every MetLife has this.
But specifically, Matic. Yeah.
Others also, but
example I'm giving. That takes us as we
finish to the next component of.
Who qualifies? The one who knows all that?
Everything we just went through.
Largely, the scholar of Vosloo Filp should have
what? Theology? Of course. The whole thing is
for Allah.
Number 2 Arabic language
has to have Arabic.
Scholars here, we never saw a faqih, didn't
know Arabic. Never saw a solqeel, didn't know
Arabic. And know it
well. So that's why in Azar in the
College of Islamic Law, for 4 years, we
did Adab we did Adab.
All in poets, man. All of that poetry,
all the words. Like, what on earth is
this? It's it's
grow the grass.
The grass is coming out.
Right? What does this mean, man?
Nobody understand that stuff, man.
And and here is the modest reaction. Who
needs scholarship to this? Well, then,
bye.
Bye, Felicia.
Bye, Felicia.
Because because bye, Felicia. Because
that that again is very dis
you know, to reject
everything. Doesn't mean we can't be critical of
scholarly tradition. Doesn't mean we can't look at
it constructively. Of course, they would actually want
us to do that as Ibn Khadun talks
about, as Ibn Matic talks about. But just
to reject your ancestors, man, completely everything they
did?
That's ridiculous. That that that's especially when it's
so well done.
Right. And that's why I always laugh. I
see people on YouTube. I'm the first one
to ever discover this. Run.
Unless it's been peer reviewed.
Run.
Because you sitting in all of me, not
Cheetos, drinking strawberry pop, being raised by your
mama for 40 years and never getting married,
and now you think you're the fuck of
either Uma, bro? I'm sorry, bro. I ain't
taking that bad pill.
And so we can't separate the impact of
society on us or how we think.
That's why they say
the. Right? The the jurist he or she
knows I'm the daughter of the son of
my heir so I gotta be aware though
what's what's going on here.
What are the negatives? What are the positives?
What are the
so the the the the the the next
what are the qualifications? So number 1, theology.
Number 2, Arabic language. I believe there's 33
scientists.
You know, more or less someone should be
at least familiar with. But of course, the
foundation's sort of rhetoric.
Right? Grammar.
Also what's called ilmaluga,
beings of words.
They should be re exposed to rich literary
reading of Arabic.
So and as I remember in high school,
we started reading and
some brothers like, the answer is a Kafir,
and we did Kafir
and Abu Ilah Abu Ilahi,
the the the Lebanese.
Ilahi
al Abu Mali. Yeah. The Mahjuri.
Right? These people who were poets, they were
not Muslim. They came to America. They're called
the Mahajirun. Right? I remember this brother's like,
these people is Kufar. The
Professor said, look. You gotta you gotta understand
ideas, man.
You gotta engage.
You know? You gotta be aware. You and
then as a he said to this guy,
you're going to college in Islamic law. Man,
your language has to be rich.
You can't just be.
You you have to you have to be
and he said, especially the. I love these,
especially you non Arabs.
You really so we read Najeeb Mahfouf
in Azar.
Even though his ideas
we read Immanuel Kant in Arabic. I was
like, Kant who's this Immanuel
Kant?
I can't read it.
Yeah. I said, why are we reading this,
dude?
Because they they want you to have
kind of a wide open mind, but more
importantly, a rich experience of the language.
And after that, logic, mantah, take mantah for
4 years, 5 years.
There's a great poem called the by Imam
al Aqaddari.
Shaitan, it it would agree with me on
this. Not a fan of Monteith, but, I'll
say, look, Sheikh. You studied it. That's why
you became what you became. You can't deny
that.
He says,
I said, oh, you studied it. Like, you
know, like, you not everyone can arrive to
where you are, like, without that. So Studying
mantak
helps us. We say mantakaliladhan
kanahuillisan.
Mantak is for your mind like grammar is
for your tongue.
How do I think correctly?
And then, of course, sociology is a lot
of their history
appreciation of and Surah Fafnal has become very
interdisciplinary, not in the sense of impacting the
idyllah, but person should be aware of things.
That's why Imam Ahmed always asked, who's a
fafi? What are the conditions? He said, one
is what?
You know people.
So it answers that. And then the last
question that it answers is the relationship between
a non scholar and a scholar.
That's a very important relationship.
We had all this set up,
what, 7 to 600 years before the Reformation.
People rebelled
against the power of the Catholic church, the
inquisitors.
Right? They
this was set in place because it it
understood that with religious education comes power.
But also ignorant people have power too. You
see now ignorant people have become scholars. Scholars
have become stupid.
Says, when I saw stupidity became popular, I
learned until the popular people called me stupid.
That means I was smart. If dumb people
call you dumb, what does that mean?
You're probably intelligent.
So what is the relationship between the scholar
and the non scholar that is not binding,
the opinion isn't binding unless it's a judgment
qadah is different.
These
Is it issues that don't follow under Munkar?
What is an obligation for a layperson?
When? And how do they consult a scholar?
What do they have to know? We talked
about that briefly.
What is the purpose of law?
What are madehihib?
Our myth has binding. You have to have
a mythheb.
What is taqid?
What are the limitations of taqid? How do
I do taqlim correctly?
How do I answer questions correctly?
Is allowed to give a fatwa. I learned
this from Sheftaha to the whole world. One
fatwa for everybody. That's impossible.
Rarely you have fatwa. Is it fatwa?
What are the types of fatwa?
Are they binding? We had talked about it.
Is a nonspecialist
expected to know the reasons of the fatwa?
Question you asked me earlier is right here.
So in this book, we go through this
that's in front of you.
I'm gonna teach this book actually online for
free in YouTube in September.
This book
in front of you. Tell us on,
Tuesday evening, I think, at,
9:30 PM or 9 PM.
That's free. Just
just jump online.
YouTube or Facebook, we'll advertise it. The advertisement's
out already. So based on the above, the
law defines.
Actually, Dalail is the wrong Arabic issue. I
wanna talk about it now. It should be
so
I'm quoting him.
To generally know what what constitutes an evidence
and admissible evidence into law.
How do you benefit from these evidence?
And then what are the qualifications of the
one who brings benefit to scholar? We'll stop
here inshallah next time. There's no next time,
but there's a lot more to cover, but
this is just the introduction. So what does
also do? Negotiates ambiguity.
Well, it gives the rules for those who
negotiate ambiguity. It gives the rules, reasons,
methodologies,
principles
for those who have to negotiate what's a
ruling.
So it's like the ref.
It's the complianceee officer. That's a good word.
Right? It's Michael Scott,
but a good version.
Right? Steps in and says this is wrong
or this is wrong. No. No. So it's
almost like peer review. Right? So a sudiel
will look at your fat toe and be
like, nope.
Nope. You forgot this.
Right? So it's like a compliancy kind of
thing.
Traditionally and when I teach fiqh, I don't
separate it from I teach the sulufuk and
fiqh together. I don't like the separation because
I think it creates this duality that's not
healthy.
So it teaches it provides the rules, methodology,
principles, and sources of evidence for those who
have to negotiate ambiguity meaning they're rolling on
an issue.
After that, we said it's put into 4
sort of foundations. Number 1 is, what's an
evidence? 2, how to use it? Number 3,
the scholar? Number 4, the nonscholar? And Then
all in between talks about a lot of
stuff. So,
can we have any questions? We can take
them now. Yes, ma'am.
Between
It's not acceptable because Dalail is not the
plural of Dalil. The plural of Dalil is
Adilah.
That's that's a long discussion in the surf.
But doesn't take any days. A human being,
how awesome? People make mistakes. Yes, ma'am? I
would remind you of the marijuana So the
marijuana issue, I think one of the things
that's happened in the last 50, 60 years
was Imam Ibn 'Ashur It's kinda generation 2
before Sheikh Daha and before them, we have
Sheikh Mohammed Abdul, Sheikh Rashid Riddha. But also
you have scholars that don't agree with the
Imam Abdul and Rashid Riddha
who came out of,
like, India and other places. You had field
councils created. Like, I'm part of the North
America field council. I just stepped away from
the executive body executive board because it's just
too much work, man.
Which was led by Doctor. Youssef Aradawi,
part of that. So I I tell people
take these questions. They they've already been answered
there. Take answers from 5th councils.
Oh, you could tell this 40 year old
young person's like, well, you know, like, it's
grown from the earth and, like, it, like,
helps me sleep at night. You can say,
well, that's great, but here's a food council
of, like, 500 scholars and medical professionals
and, and, and, and, and here's their opinion.
All the reasons that that person gave you
are not acceptable.
The only time that we're, you know, permitting
people to use medical marijuana is like bone
cancer, malar protectors. Right? Severe pain, opioids,
and that's based on conversation with doctors and
physicians.
Also psychosomatic issues,
trauma,
where there's no alternatives,
like
but
if you're like 14, 15 years old, I
believe that one of the goals of secular
society, and this is not to undermine anyone,
is that it's made mental health for everything.
Right? And that's how you undermine again a
religion. Now the sheikh has no role. But
We have the opposite. Right? We have Muslims
who are like, everything's jinn.
It's kind of the reaction to that. Right?
Where the less than 3% of the Sahaba
had jinn. Now 97% of the Muslims have
jinn.
How's that possible? And it's not it's not
to demean anyone. It's just saying it's not
to make fun of people. It's concerning, man.
Right? So the the the explosion of mental
health for everything.
Also, like, what happened to the idea of
being, you know, sort of
having a sense of resolve, pushing through?
This is not to dismiss people that have
serious issues, but they're giving out drugs now.
I remember I was in New York City,
and it was before they allowed recreational marijuana.
There will actually be signs saying, I'm a
doctor. Come talk to me. I'll get you
weed.
And just comes I'll take you. I'll get
you weed. Like, oh, you know, like, Chipotle
didn't have brown rice, man. My life's still
over here. Eat s. Oh, some weed.
But we have a larger issue. I mean,
the the the ruling is is 1, but
now it's pervasive.
Yes. Yeah. It's pervasive. So I'm you know,
it's so it's to the point where, like,
some of my daughter's friends now have marijuana
medical cards. Of them. And they go to
the dispensaries.
And so if they have
they got the card, so now what they're
doing is that they're share. And they sell
it. Yeah. Yeah. And they're selling. Exactly. So
it's now become a And so We have
young Muslim women are Oli fans.
Oli fans. Young Muslims are Oli fans. There's
like a * way. Yeah. I heard about
that. Yeah. They're making money. Yeah. Exactly. 5,
$10,000 a week.
How will, you know, I Not a lot,
but a few. Yeah. So so for me,
I,
it's,
it's heartbreaking for me too because it's it's
like I said, it's in my face.
I see it every day,
regularly. And then also at the state level.
I'm also public servant, for the state of
Maryland. And so that