Suhaib Webb – Usul alFiqh Lesson Thirty Five The Implicit & The Interpreted (Part Two)
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If I say to you
'I
saw 'Asad' and 'Asad' is a lion, right?
Your mind
immediately goes where?
To to this ferocious
predator.
But then I say to you no no
no I'm in this person named Asad.
That's the secondary meaning.
So in this context that I just gave
you, the first meaning, the lion is
In this context, the second meaning I provided
you, a person named Asad is
has been interpreted from its
literal meaning, the lion, to its figurative meaning,
a person who is brave.
If I say
Here your minds like oh the is the
lion, but if I say
I saw the asset giving the chutba.
Now it goes from the lion to what?
To the person. Be a delir.
With an evidence.
So what I just modeled for you is
very important in the process. So we're gonna
talk about I think there's 8. We may
not talk about all of them. Times where
there there's a reason why the is given
preference over the
that the explicit is given preference
or implicit is given preference over the interpreted.
Given preference over the interpreted. Excuse me.
And here's an example
that I gave
you.
And here you prefer the literal over the
figurative.
But it is allowed
to interpret
as being a person if there is Dalir.
A
not just
With
Dalil. So if I say to
as a Danfel Maraka.
Your
I saw a lion in the battle fighting
the enemies of Islam.
At that moment, you know, immediately I'm talking
about a person.
Those three things
imply I'm talking about a human being.
So that's what we're gonna talk about. That's
why I said this is a very very
important and beautiful
and entertaining if you will
section in Usur Al Fikh. So the Sheikh
he says
We're
gonna talk about it in the future.
Different potential meanings.
Here it means carry.
And here you can appreciate if you think
about what Imam Al Haramain is doing. He
says, the
implicit
is what carries two meanings, one is clearer
than the other.
If you think at the Warakat,
it's basically definitions.
He took a luma of Imam al Sharazi
and summarized it sort of like in these
are
is not
is. That's very important. In in Islamic logic,
we have this process of learning
means
I conceptualize.
Atasawwar means now I affirm the relationships of
the things I've conceptualized.
So the beginning student is the one who
is
Mutasawir,
is struggling
to conceptualize.
And
the the scholar is the one that has
tasdikh, musaddiq,
Those relationships. That's why Imam Al Akhtari says,
I
believe,
That, you know,
understanding a concept
at its face value
is.
Then he says, and then understanding the relationship
between those concepts
is you affirm it or you deny it.
You affirm. Like if I say,
You know you know who is.
If I say,
he can fly in the sky.
So you have
but now I'm I'm asking you to make
a ruling on a nisba, the hokum. Here
you see something. Pay attention to what I'm
telling you because there's layers to it that
are coming gonna come become very important, especially
if we talk about fatwa, isjihad,
and hokum a rashei. The hokum on something
is an attempt
to either establish
or disprove
anisba,
its relationship.
So if I say
So like Suhaib is flying in the sky
without a plane or anything helping him.
You can affirm Suhaib
Suhayb.
Your tiro
can make tasoor of it. Suhayb utiro fisama
this nizba. You're going to either affirm it
or deny it. So you're gonna deny it.
That's why I heard Doctor Mahmoud say something
nice, Tasdeeq aughtagdee biyani.
So the first is
Idurak Mufrad,
to fly.
Then you're gonna deny this relationship,
that's Tasdirk.
So what is is is Imam Al Haramain
doing now? In al Warakat, he's giving you
tasawwala.
Like Al Aj Rumiyyah. That's why we say
these are beginner books.
Not because what's important
important is is not there, but they are
meant to facilitate tasawwur
that lead to tasdikh.
If you think about what I just said
to you,
it's something there. Just just if you if
you're following this class I know only a
few people follow this class. People told me
it's hard.
Listen,
that's not my responsibility. I do my best,
but the responsibility is for us to push
ourselves to work hard.
So he he
says, Avaher is what carries 2
2 meanings here.
One is more explicit than the other, clearer
than the other.
Like the example I gave you.
Like I saw today and It's
it's
clear meaning is that it's talking about
this ferocious animal.
Basically what it's saying is that it could
also mean a person.
A man who's brave, person who's brave.
If somebody opts for that secondary meaning we
say it's
but
It's very important to say that. What is
We're gonna talk about it next time
inshaAllah.
This is beautiful what he's saying here. It's
it's interpreted with an evidence.
What is a Dalil?
Dalil is Sharai
has to have 4 conditions.
Number 1, saha
If it's coming from the Prophet it has
to be
Has to
be Number 2,
that what you're using it to prove is
clear. Like, if I say, you know,
5 daily prayers is proof that 5 times
a day you have to give me a
charity.
There's evidence 5 daily prayers but it's not.
It's
not it's not clear for the evidence so
that's rejected.
Number 3, mustamiran.
It's not mansukha. The third condition of adalil
is that it's not abrogated.
It's not abrogated.
And the 4th, that
in face of what contradicts it, it can
it can withstand
itself. These four conditions are mentioned by Sheikhtal
Missani
in, Miftahar Wusu. Very important because people talk
about dalil, dalil, dalil, dalil.
Ask them what are the conditions of the
dalil? If they can't tell you then there's
just people just wasting their time talking out
the side of their head. But then this
knowledge is the knowledge of discipline and focus.
It's not just to run all over the
place, run rampant. Either way to be hyper
harsh or irresponsibly loose. Lie a Sheik.
We we stick to the Kawaid.
So the Sheikh he says here
The only way you can take Avaher and
give it a Muawil is that it's done
with Dalil and Dalil as I just mentioned
to you, shari'i has to have 4 conditions.
Number 1.
We don't subject it to this conversation because
it's mutawater,
but it's authentically narrated on behalf of the
Prophet Sallallahu Alaihi Wasallam
or acted upon by the
Even if the hadith is not strong we
find Alayhi Al Aamal.
The second condition
That what it's being used to prove is
clear, like there's that relationship is very clear.
The third,
What it means by
is that it's gonna continue till the end
of time. It's not abrogated.
And we know there's no as we'll talk
about in the future after the time of
the prophet
and the 4th
That it can withhold any attempts to try
to to show with other evidences.
That is not the right opinion. That is
not the approved opinion.
So here he says,
it can only be
interpreted.
It can only be interpreted. It can only
be more awal
with daleel.
Kamakara
you Awalu Avahirobid
Dalil.
It's an axiom.
It's a great axiom that you're not allowed
to interpret the
implicit text
to another meaning except with a supporting
evidence. So we're going to stop here.