Suhaib Webb – Usul alFiqh (Lesson TwentySix) The Unrestricted & The Restricted
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Now after that definition of qiyas, and the
application of qiyas that we went through, we
want to now we're prepared to talk about
because the relationship between them
is is the cause of the ruling.
Remember that.
Imam Al Haramain says,
after talking about the connected,
evictors.
Now he moves into this section because why?
But they're so close to one another. We
have a great axiom and also
when something draws near to something else that
takes its ruling.
So he says,
It's very important that he says Bissifa.
Because that, if you think about it, if
you understand what he's saying, will show you
the difference between mutlak.
The difference between
and.
Then
is directing to some of the efraad or
something.
So therefore, it's afrad are going to be
the the outcome of the tuxis, evicting some
of those afrad. Mutlaq
is the essence of something that's unrestricted, so
therefore it's going to be restricted with a
quality of that essence.
So if I say,
that's but I say
I'm bringing in all of these these attributes
of Rajul,
so now I'm restricting
that unrestricted
thought.
Man?
To what?
Muslim man,
believing man,
tall man.
I'm not getting rid of the Afrad.
I am actually limiting
the, if you will, the unrestricted
by attributes,
by adjectives.
And that's why Imam Haramain
in his language he says,
Doctor Mahmoud
Abdulrah Abdulrahman
Abdulmoun is a great professor in Al Azhar.
He has some amazing lectures on YouTube and
his books are phenomenal.
Alhamdulillah
that me and a group of brothers
were able to read like Sheikh Yasrafani was
with us, Sheikh Uzman Umarji, some others.
We read the,
Waraqa to him.
Years ago in his home.
And he said to me something. He
said,
You need to write this down.
That
the it signifies
a a an entirety.
Right?
For example.
That
is related to Badal.
Because
you
say
If you speak Arabic, you learn that's
why you should learn it.
I saw
human beings,
Muslims.
So I restricted
the unrestricted
idea of all humanity
with what
Muslims
and attributes.
The presence of Islam.
If you think about what I just said,
you're going to easily understand something that
That it's on the essence out of that
of something.
That's why Siri Abdullah
in Maraqis Saudi
says,
You should memorise this
He says
that love
directs
to the essence
without any restriction evidences
it. For mutlaq.
That is mutlaq.
Obviously, it's a long discussion. Some said mutlaq
is.
What they call is.
So is something that evidences
the essence of something. That's why
and ask Allah one day we can study
the together, yeah brothers and sisters.
Imam Ubaidawi says,
look at Al Baydawi's genius in Al Minhaj.
He says
I remember when I first read this, I
was lost, man.
And we studied this with doctor Saladin
Zayden
Great, great Sheikh, great,
teacher in Al Azhar. Allah
passed away a few years ago. That
everything
has its essence by which it exists. It's
makeup.
Then he says,
If you find a phrase that it's directs
you to the thing's essence, to its
that's.
And if you see something that directs you
to something's essence,
but
along with that is something specifically related to
that
essence that is known,
then this
is
So for example, zayd,
So would be in sand.
Any human.
Would be what?
And if it directs to something,
it's essence but without
without one of those
sort of known components like zed, swaheb, whatever,
This is nakira. And here maybe someone says,
what's the difference between nakira
and and and motlak because nakira,
I need you to remember this,
forgive me for making this hard for you
guys, but push yourselves. InshaAllah Khair, we can
do it Binyala. If there's any weaknesses to
me, it's not you.
Because this is not easy to teach,
and we need to study usul al fiqh
like this. Because we want to build
muftis
and people who are engaging Islamic law, the
project of Islamic law
in the English language,
so that we can serve our communities.
There are some scholars of osu lafik
who say that there's no difference between Nekira,
Tanween,
and. In
fact, some scholars of they say that
means if you study
the terminology of the.
However, there is a subtle difference that the
Madikis and other scholars of also note, and
that is that when I use Tanwim like
if I say
I saw
min.
There's no way you assume I mean I
saw all men that's impossible.
So then the restriction
of the use of nakira on my part
is in my mind
is in my mind.
So it's not truly
So he says
so just just don't make it too hard
now but remember this there is a because
you're going to see for example I saw
some writings of Sheikh Jamaluddin Zarabuza,
He basically says,
That's a strong opinion amongst many great scholars
of Surufak.
However, what I was taught by my teachers,
and also the opinion of the Madikis,
and other great scholars also, is that there
is a subtle difference which is related to
the imagination,
the idea of the speaker because none of
us are ever really to invoke
a true
because we don't know all the unrestricted things.
We're in sand, so automatically there's something that's
restricted there. Unless it's like a hyper a
hyperbole,
for example.
So remember this, that there is a subtle
difference between a nakira
and
related to what's called
and
in my mind, Khariji outside of my physical
outside of my mind, exist in a physical
world.
Is
not
is not restricted by anything, even the one
who's thinking. That's why that's why pay attention
to the definition of
Outward or inward in the person's thoughts and
minds or in the physical world.
I think, Baidawi says, and if
it directs to a certain number of things,
34567,
arba'a shuhada,
this is related now to numbers. It's not
am. It's not botlak.
And then finally he says,
And if it directs to all of the
components of something, not its essence,
its components,
this is am. So am directs to the
efrad.
Mutla directs to the hakiqah, the mehia.
So I say it in English,
I'm direct to the components of something.
So I'm I'm, you know,
I'm encompassing those believers, all the people who
believe.
Halas,
whereas
is on the essence of something. On the
essence of something.
And this is the difference between
next time
we're going to talk about sorry.
And Muqayd and Has.
Has is restricting the Afrad.
Muqayd
is restricting
the unrestricted
with attributes,
with qualities of its
essence, related to its essence. Essence. Next time
we're going to talk about the application of
this
and its relationship to Qiyez.