# Suhaib Webb – Usul alFiqh (Lesson TwentySix) The Unrestricted & The Restricted

The speakers discuss the application of the Qiyez rule and how it restricted the unrestricted thought. They also discuss the definition of mutlaq and its relationship to the essence of something. The speakers emphasize the importance of studying the definition of the rule and its relationship to the definition of Outward or inward.
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Now after that definition of qiyas, and the

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application of qiyas that we went through, we

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want to now we're prepared to talk about

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because the relationship between them

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is is the cause of the ruling.

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Remember that.

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Imam Al Haramain says,

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evictors.

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Now he moves into this section because why?

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But they're so close to one another. We

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have a great axiom and also

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when something draws near to something else that

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takes its ruling.

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So he says,

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It's very important that he says Bissifa.

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Because that, if you think about it, if

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you understand what he's saying, will show you

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the difference between mutlak.

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The difference between

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and.

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Then

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is directing to some of the efraad or

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something.

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So therefore, it's afrad are going to be

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the the outcome of the tuxis, evicting some

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is the essence of something that's unrestricted, so

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therefore it's going to be restricted with a

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quality of that essence.

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So if I say,

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that's but I say

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I'm bringing in all of these these attributes

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of Rajul,

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so now I'm restricting

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that unrestricted

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thought.

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Man?

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To what?

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Muslim man,

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believing man,

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tall man.

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I'm not getting rid of the Afrad.

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I am actually limiting

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the, if you will, the unrestricted

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by attributes,

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And that's why Imam Haramain

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in his language he says,

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Doctor Mahmoud

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Abdulrah Abdulrahman

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Abdulmoun is a great professor in Al Azhar.

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He has some amazing lectures on YouTube and

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his books are phenomenal.

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Alhamdulillah

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that me and a group of brothers

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were able to read like Sheikh Yasrafani was

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with us, Sheikh Uzman Umarji, some others.

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Waraqa to him.

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Years ago in his home.

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And he said to me something. He

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said,

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You need to write this down.

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That

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the it signifies

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a a an entirety.

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Right?

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For example.

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That

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Because

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you

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say

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If you speak Arabic, you learn that's

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why you should learn it.

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I saw

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human beings,

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Muslims.

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So I restricted

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the unrestricted

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idea of all humanity

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with what

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Muslims

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and attributes.

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The presence of Islam.

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If you think about what I just said,

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you're going to easily understand something that

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That it's on the essence out of that

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of something.

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That's why Siri Abdullah

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in Maraqis Saudi

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says,

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You should memorise this

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He says

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that love

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directs

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to the essence

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without any restriction evidences

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it. For mutlaq.

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That is mutlaq.

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Obviously, it's a long discussion. Some said mutlaq

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is.

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What they call is.

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So is something that evidences

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the essence of something. That's why

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and ask Allah one day we can study

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the together, yeah brothers and sisters.

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Imam Ubaidawi says,

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look at Al Baydawi's genius in Al Minhaj.

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He says

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I remember when I first read this, I

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was lost, man.

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And we studied this with doctor Saladin

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Zayden

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Great, great Sheikh, great,

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teacher in Al Azhar. Allah

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passed away a few years ago. That

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everything

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has its essence by which it exists. It's

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makeup.

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Then he says,

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If you find a phrase that it's directs

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you to the thing's essence, to its

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that's.

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And if you see something that directs you

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to something's essence,

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but

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along with that is something specifically related to

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that

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essence that is known,

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then this

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is

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So for example, zayd,

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So would be in sand.

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Any human.

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Would be what?

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And if it directs to something,

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it's essence but without

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without one of those

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sort of known components like zed, swaheb, whatever,

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This is nakira. And here maybe someone says,

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what's the difference between nakira

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and and and motlak because nakira,

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I need you to remember this,

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forgive me for making this hard for you

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guys, but push yourselves. InshaAllah Khair, we can

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do it Binyala. If there's any weaknesses to

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me, it's not you.

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Because this is not easy to teach,

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and we need to study usul al fiqh

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like this. Because we want to build

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muftis

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and people who are engaging Islamic law, the

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project of Islamic law

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in the English language,

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so that we can serve our communities.

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There are some scholars of osu lafik

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who say that there's no difference between Nekira,

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Tanween,

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and. In

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fact, some scholars of they say that

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means if you study

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the terminology of the.

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However, there is a subtle difference that the

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Madikis and other scholars of also note, and

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that is that when I use Tanwim like

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if I say

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I saw

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min.

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There's no way you assume I mean I

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saw all men that's impossible.

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So then the restriction

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of the use of nakira on my part

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is in my mind

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is in my mind.

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So it's not truly

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So he says

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so just just don't make it too hard

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now but remember this there is a because

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you're going to see for example I saw

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some writings of Sheikh Jamaluddin Zarabuza,

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He basically says,

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That's a strong opinion amongst many great scholars

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of Surufak.

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However, what I was taught by my teachers,

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and also the opinion of the Madikis,

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and other great scholars also, is that there

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is a subtle difference which is related to

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the imagination,

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the idea of the speaker because none of

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us are ever really to invoke

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a true

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because we don't know all the unrestricted things.

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We're in sand, so automatically there's something that's

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restricted there. Unless it's like a hyper a

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hyperbole,

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for example.

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So remember this, that there is a subtle

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difference between a nakira

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and

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related to what's called

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and

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in my mind, Khariji outside of my physical

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outside of my mind, exist in a physical

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world.

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Is

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not

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is not restricted by anything, even the one

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who's thinking. That's why that's why pay attention

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to the definition of

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Outward or inward in the person's thoughts and

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minds or in the physical world.

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I think, Baidawi says, and if

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it directs to a certain number of things,

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34567,

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this is related now to numbers. It's not

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am. It's not botlak.

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And then finally he says,

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And if it directs to all of the

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components of something, not its essence,

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its components,

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this is am. So am directs to the

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Mutla directs to the hakiqah, the mehia.

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So I say it in English,

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I'm direct to the components of something.

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So I'm I'm, you know,

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I'm encompassing those believers, all the people who

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believe.

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Halas,

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whereas

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is on the essence of something. On the

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essence of something.

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And this is the difference between

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next time

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we're going to talk about sorry.

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And Muqayd and Has.

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Muqayd

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is restricting

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the unrestricted

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with attributes,

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with qualities of its

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essence, related to its essence. Essence. Next time

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we're going to talk about the application of

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this

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and its relationship to Qiyez.

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