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