Suhaib Webb – Usul alFiqh Lesson ThirtyFour The Implicit & The Interpreted (Part One)

Doing amazing. Welcome back to our explanation of

Al Waraqat of Imam Aljuani, or Rahimohullah.

Take some time to do this. Forgive me.

I just want to make sure that I'm

doing it right. And I have sort of

a system that I'm trying to follow that

I was taught that takes us through the

warakat, but I'm adding things to it as

you can see that are going to expand

our understanding to prepare us for the next

text, which which is Lubul Usul of Sheikh

Zakariya Lansari. And then moving on to like

Muftah al Usul of Sheikh Talimusani and then

also Jamah Juwaimah of Imam Suki. And after

that, Khalas.

You pretty much can can can,

you know,

begin to really

enjoy the studies more and engage

great teachers and teachers. You can leave this

pond and go to the oceans that are

waiting.

You because this is just like a puddle

actually.

We're gonna talk now about

and this is in the context of the

clarity of a text, the strength of its

clarity.

Is something what which we say I heard

from Doctor Mahmoud.

Or something like people see, people notice.

Is something that has to be interpreted.

We'll talk about it briefly. So I wrote

here in my notes

So it's it's

is the opposite of something which is

not clear, something which is subtle, something that's

hidden.

When we're talking about the signs of we're

talking about a word that carries a few

meanings

and one of them is clearer

than the other because of

its usage by the Arabs

and so that makes it preferred.

And that's what Imam Masuki,

he mentions here and he says,

So something which, you know, it's it's it's

it's it's evidencing something.

But it's here, we have to say is

not

Right. So

it's something that directs you to a meaning,

but that meaning is not it's not

it's not definitive.

Right. It's not definitive.

It's it's

it's implicit.

So that means there's going to be some

leeway amongst the scholars when they're using

for evidence

because it's not absolute.

It's not absolute in that sense because the

scholar had to engage it, had to extract

it, had to discuss it, had to debate

it. So it's not the same as something

that came directly,

like, and clearly from the Quran and clearly

from the Sunnah of Sayla Akbar Sallallahu

Alaihi Wasallam.

It's an obligation to act on the dua

here

when they're done correctly by scholarship because this

was the the practices we'll talk about in

the future of the sahaba and the salaf.

Salaf. According to the majority of scholars of

Ulsu,

it is its evidence is not definitive,

but it's it's presumptuous. Right? It's it's, it's

presumptive. It's it's assumed.

It's it's something which scholars are developing hypothesis

over. So it's not

like if if you don't act on this

scholar's opinion and and you act on another

scholar's opinion, you're not gonna be held accountable

because it's which means now there is some

leeway in the interpretation.

It's Raje' and we're going to this this

definition I just gave you.

What I just talked about, we're going through

that explanation detail for detail.

So what does he mean when he says,

in this definition? I believe this is Imam

Ibn Hajib

Rahimullah.

Ar Rajih means is preferred. Al Marjuh is

its opposite. Marjuh has something which is not

preferred.

It's not allowed to act on something which

is not preferred.

It's not allowed to act on the

And this is very important now. It's not

allowed

to act

against the wahir.

What wahir,

sort of dictates

Unless there is with

and this is very important sometimes people just

say

Now you have to say

that

that except with an interpretation

that has an evidence.

If that happens, then it's allowed to act

on the interpretation. And at that moment, it

becomes

as we'll talk about in the future.

So Alhamdulillah, I just wanted to give you

this brief introduction to Adhaher.

Adhaher we're going to talk about Muawwal next

time.

It's

right the opposite of something which is hidden.

And I believe this is, Imam Ibn Hajim

says aloft to text.

That has two meanings.

One of the meanings is preferred over the

other.

I added that because of what Imam Suki

says from the perspective of how the word

actually is was used by the Arabs,

the classical Arabs,

up until the 3rd century, the Arabs,

who are people of Fassaha can be used

as evidence

in the Arabic language, Shawwahed. That's why

even though he's great, he's not a shahid

in the language.

How they used it.

Very similar to what Imam Asuki says.

And his ruling is that someone

has to act on the

Because actually they're around and I said this

before and people didn't understand what I was

saying,

years ago. So some of the the the

well meaning and well attended brothers attacked me.

But I heard this from Sheikh Mohammed Al

Hassan at Didu that like around 90% of

the texts on Quran and Sunnah fall under

Zahir.

Not nals

not Naus but