Suhaib Webb – Usul alFiqh Lesson Eleven The Divisions of Words & Their Meanings
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Welcome back now to our
brief
journey through an introduction to the science of.
In light of
the really nice beginners text of Warakat of
Imam,
Haramain Juwayni
Before I get started, this part now that
we're about to go through is where most
of the people start to fall off.
And that's unfortunate because this is the part
where you really wanna shoulder on. What what
lies between
achievement
and failure is effort. Right? So ask Allah
to bless us with, you know, kind of
the resilience and and and patience needed,
to go through this important section.
Last time we talked about
right? What are, like, the table of contents
of
what are the areas of interest of?
And I just wanna make it a little
bit more simple for you, and that is
that, you know, in total, no matter what
text you read in general,
I heard this from doctor Abdul Salam. No
matter what text you read,
you're gonna find these 20 things addressed in
the book of al Zulufikr, whether
they're small text or very large text, whether
it's like an explanation,
a meta explanation, in general, it's gonna orbit
around these 20 issues.
And that's very important when you evaluate, say,
when people talk about things, when people are
giving fatwa, when people are
interpreting text, you can then start to reference
these 20 things as kind of, like,
kind of, you know,
marks that identify
proper
in very little time. In very little time.
In very little
time. In very little time,
so.
The different
subjects that
addresses or what it's made up of, if
you wanna think about it, like, maybe as
ingredients,
are 20.
So so put this in your mind.
It's very important.
The first is
right, the different types of speech,
and from that is a command
or prohibition,
a universal,
a restrictor,
an ambiguous text,
what clarifies an ambiguous text,
the explicit interpretation
or the implicit interpretation,
a general text,
the actions of the prophet
What is abrogated
and then the abrogator,
al ijma,
the,
binding consensus.
Then the narrations attributed to the prophet sallallahu
alaihi wa sallam
then it's just had right the origin of
things is it permissible? Is it forbidden? Or
is it something else? We'll talk about in
the future.
And also, analogy,
as well as a restrictive text,
Right?
Then the methodology
of using evidence,
and then the qualities of the
the qualities of the person seeking a.
And then the
conditions of the.
So these twenty things,
right, I'll say
them are going to be what
are the ingredients
of.
So the first
now after talking about that.
He says.
And he and this fat is called fa'ul
fasaha.
Meaning earlier when he said,
maybe someone asked,
so you bring this fa into mean like
what I meant by is
this.
Sheikhi says,
as for the different parts of speech,
then the smallest form of proper speech that
you can find is going to be made
up
of
2 nouns
for example he says
Allahu
second is like a
a noun and a verb.
Example,
So
Omar
Kam
Haf
No.
Then he says
This is very important, actually, especially in in
rhetoric. We're gonna learn this in the future.
We have a class at Swiss on rhetoric,
and we plan to post it here on
YouTube also.
Says also speech,
proper speech,
is is, you know, divided,
to commands and prohibitions.
And a
is a phrase which could be truthful or
untruthful.
Wastighbarstighbar
means to ask a question. Right? Interrogative
usage.
So let's break this down quickly. It says,
is divided
in a different way, from a different perspective,
ila amri,
to a command. Then he defines,
sheikh almhani
Shefei.
He defines it according to its linguistic meaning.
This definition now is not
the definition given by some of the there's
about 8 different opinions about Amr and Nahi
according to them.
So sheikh, he says,
the ex you know,
is explaining
what a says
that an amr is what signifies
the request
to do an action.
Of course, this is the linguistic definition, like
stand,
speak,
He says
is what
signifies
that the request that you abandon
action. Don't stand, don't say,
don't eat.
And this is important.
And this is going to come up a
lot in and
a lot in theology
and will be enhanced more by the science
of rhetoric.
If I say to you,
you can tell me that's true or not
true. That's
Right. So this is
and you look around. They they ain't here.
So then you could tell me this is
not true.
Then you see
at. Well, subhanallah,
you can see here the of, of doctor
great Maliki, Fakih, and Usuli,
who we read the 2 years ago.
He told me that I prefer instead of
saying
what
could be
true or false is
so that implies responsibility is on the recipient
of the information
so places like
responsibility on us to affirm.
Right. You you have to
do this yourself.
So I appreciate his his kind of genius
here. Right?
So if I said they came, you could
tell me yes or no. But if I
say,
did he come? This is Istighbar.
I'm seeking
That's why it's called Istighbar,
like Istighfar.
The same form, Istighara.
Right? People think Istighara means to pray and
just sit and wait.
So you have to put in work. So
here is means
I'm asking you because I'm seeking the information.
So he says
then.
So now.
We took
right including the one in front of us
now from
the explanation of the
in other books, it's gonna get bigger, bigger,
bigger, but these are the foundational ones. So
the first is is some
like you took if you studied
or or
and then like
Right? What are what is this, like, the
the the the the smallest form of proper
speech that you can bring?
And then we went into
and
and then we went into
and so there's 3 and now the 4th.
Means a false hope.
So
is that I'm seeking something which is impossible
or extremely difficult.
You
know, the famous poem.
You know, I wish I could go back
to when I was young so I could
tell the young people what happened when when
when you become old.
The the second is someone
who is possible but it's very difficult.
So he said somebody that has no hope.
Right? They have no means of doing anything.
They said like
like, I wish I had money.
So
I could make Hajj.
It says something here.
Sheikh, he says that tamanni cannot be in
something which is wajib, and if you read
this, you may think,
he means something that happens, like, all the
time. Like, you know,
uh-uh, if you said, for example, he gives
example,
I wish like tomorrow came now.
So he said that the this is not
generally is not considered allowed. This is a
side discussion, but it's kind of cool.
In here, I said before how the scholars
of how sometimes they surpass the scholars of
language. Here's example. Right? He says that a
can happen in things which are impossible, not
gonna happen,
or things that may happen, but there is
a in them. So what have we taken
so far? Now we took the the smallest
construction of Kalam,
then we took Amr and Nahi, and then
we took Khabar and Istihbar, and now we
took Tamani, and we said Tamani applies to.
Also, what could happen also?
Then Sheikh says,
what I'll do with
don't say.
What
is? Is the fair.
So out of out of this, the thing
that's presented.
The Sheikh, we all well, I don't
well, Imam
like, will you not, like, reside with us
or come stay with us?
Will you not visit us? Right? This
is out. So I'm, like, trying to, like,
win you
over,
the second
or the next type of speech is Qasam,
which means an
oath
So I wanna stop here because it's a
lot to take,
but I wanna review cooking what we took.
So we talked about.
20 different kind of issues that it addresses.
And then the first one is.
He begins to talk about it. So he
says.
Right?
So here's part 2. So the first is
like the smallest form of a sentence. Why?
Because sometimes they order
the order is only one word.
He says.
In order right because the order is gonna
play out importantly in also if you look,
it's only one word like an is
is is stuck in.
So he says
So he says then the second
type of,
you know,
division of is
orders, prohibitions. Obviously, it's gonna be very important
and also how do you know something is
a order? How do you know something is
a prohibition? Is it haram? Is it fard?
Is it makru?
Is it sunnah?
Well, khar khar is something which can contain
truth or falsehood.
Very important.
Seeking information.
Here's the third
right?
It's not gonna happen.
And then he moves on to the next,
the 4th,
he says,
right,
And the imam
says, and this is the 4th,
division
of speech is that it can be divided
into the literal and the figurative, and that's
going to demand its own separate.
We ask
in
US in US