Suhaib Webb – Usul alFiqh Made Easy Part #3
AI: Summary ©
The importance of learning and teaching in various fields, including Islam, is emphasized. The need for students to show their abilities and not pressured into " fluqih" is emphasized. preserving the opinion of cities in the first century is emphasized, along with the importance of learning and understanding different sciences. The focus of the American Spring is on preserving the opinion of the American Spring, and the importance of learning and bringing together conversations is emphasized. The pressure on Ahmed to preserve his teachings is emphasized, along with the importance of preserving his Hanukkah's teachings and infallibility of the prophets.
AI: Summary ©
All these all sorts of things. Okay?
And
there was a mob ready to attack her.
What does she wear again? Explain to me
one more time. Okay. So she's wearing a
dress, you know, like, a like a long
dress like they sell in the outer world
everywhere. You can go to any store, and
you can buy these dresses. Right? They're long
dresses. She's it's a full sleeve dress. She
doesn't have a hijab on. But on the
dress, it's got calligraphy, and the calligraphy says
hallua.
Hallua. Hallua. That's it. Like sweet. Like sweet.
Like sweet.
Exactly. Exactly. I Gulab Jamun or or Golab
Jamun or, I don't I don't know whether
it was Gulab Jamun or it was some
sort of gajal khalwa or Kir Khil Khil.
Khil or Jam Cham Chiam or whatever it
was. But there was a crowd that gathered
around her and said, you are
You're insulting
Islam.
Okay? So, you know, it's like, is it
Orfi that she was wearing this, you know,
this dress? And it's not like Was she
going was she going against
Or was she going against Or was she
going against Orphe? Yeah. That's what it was.
You you know, one thing
about many great things about people from Pakistan,
they have a a very, very deep attachment
to, like, the Quran.
Oh, yeah. Sure. So so I I remember
years ago, I had a a a sheikh
from Raul Pindi, Sheikh Abraham.
Okay.
And he told me in his village, if
you are half a some people, they will
refuse to turn their back to you.
Yeah. Sure. They'll actually turn around and, like,
walk out of out of. Right? Exactly. Yeah.
So may maybe also it's it's this woman
who
you're bringing a form of dress there.
Broke the Orf.
That Broke the Orf. Yeah. Broke the Orf.
For Pakistan. I don't wanna get involved in
any any
any I don't wanna get any any involved
in anything going on there, but
it almost sounds like she maybe should have
exercised some wisdom. You know? Yeah. I mean
I mean, the dress is it's it's sold
in the Arab world. She probably got a
present or she bought it or whatever it
is, and she decided to go out with
it. Anyway But also people need so the
sanctioning
of such a action is left in the
Sharia system to a court.
So the idea now of sort of a
a extrajudicial
punishment and a public,
mob,
that's not acceptable.
Obviously. Yeah. And and that's what I did.
Police police intervened that luckily they got her,
and and she she apologized and everything. But
it was it was a pretty pretty interesting
Yeah. I'll send you a clip
on. Yeah. I'll send you a clip on.
Babe,
well, if you're Yeah. That is just.
Well, it's the Sam.
Right.
You're
welcome.
No.
Uh-huh.
What what?
So understanding
the proofs
of other than fiqh, such as the the
proofs of, of of of grammar and and
I I in the in this I have
a question. So when when when we say
that a person is qualified as a,
okay, Yani,
does that term of necessity
mean that that person is
you know, has studied usul as well? You
cannot be a faqih only by studying books
of is my question.
Okay. So he's not on a he's not
on an island. This is my this is
my my question. Right? I mean
speak.
Okay.
But
by the way. Okay. K. People
And even for a even for a die,
he he or she should know what they
not know what they do not know and
therefore stay in their place.
You know? The problem
is
Better to stay silent. Of course. Better to
stay silent. But everybody wants to talk,
Sheikh.
Before I start What's the condition? One some
condition. Yeah. What's
Ah, can you believe it? So he went
to my teacher, and he became famous on
social media. And he said to him, I
wanna study with you, but I have a
condition. The sheikh said what? He said, when
I come, I come in the, like, late
night. I wanna go to the on the
back door. I wanna
I come to the back door? The back
door. The back door. Oh, wow. Said, why?
He said, I don't want people to see
me learning. My advice to everybody
that's in that field of dawah and imam,
Shoo,
influencers,
show you are a student to people. That's
it.
Because when they see you learn,
they're not going to actually if those people
who see you learn and they think less
of you, they're not sincere. They're not sincere.
100%.
But people who see you learn and they
say, you know what? I really appreciate that
this person is learning.
These are people who actually love you,
and they will also take you as.
Which is which is which is enough of
a a a responsibility
and a weight
to bear
if we only understood it. But we wanna
go
It's too for the verse. Right?
What I can Okay? Because you you
you Right? You you you taught
the book,
and you studied it. Mhmm.
But
So you know. You learned it. Yes. Yes.
Right? You you you learned the book also.
You learned it and you taught it. Both.
You learned it and you taught it.
Why? Because that means the Kira is 1
actually. Right?
So that means the Rabbani
is learning and teaching at this. If we
bring both kira together,
you teach it.
You learn it.
That's
You know, that means that that Rabbani is
learning and teaching at the same time.
So So
that one verse
So this actually is very important, man.
Or
Either one, you can actually say here. Oh,
okay. Okay. But because you said, and
Yeah.
Ted.
I'm going slower than last time, so I
I remember No. You're doing good.
No.
Uh-huh. And,
doctor
Shahaban
Mohammed Ismail.
Tell us how he benefits from it. So
Like,
when you say
that means
Mhmm. That's why a good student, when they're
reading, they're asking themselves,
Ashraha.
Okay.
Subject.
Subject matter.
Like
in
To put something down.
In
in
it is it is
Okay.
Umuman, it's.
Like
in Okay. And you're gonna see the relationship
of of causality. You don't see that here
Okay.
No.
No.
What is attached to it? What Hey. Hey.
Hey.
Or?
Okay. Let me explain this to you because
this is really important. So what he's saying
is that from the perspective of these people,
Khalas,
is dealing with
equally.
Basically, what we said,
What does it mean? What does it mean?
That's it.
This
is about
it is not allowed to pray. Right? The
the the absence of prayer being accepted if
the condition isn't met.
Not even that. The he's gonna say
this, that, blah blah blah blah blah blah
blah blah blah. What's the ruling? The ruling
is. Mhmm.
So
peeled
from any secondary evidence, which will reduce the
impact of the
That a a general
phrase
is going to be considered general
as long as there's nothing there
to
make it, exclusive.
Okay.
So how do you you you
Oh. The example of this is someone who
says that in Surah Yusufun, it says sayara,
this meant a car.
No.
Okay.
Okay?
Okay.
There's no arguing about terms.
What does he mean, Yeshir?
And I'm gonna have to defend the hand
if he's in front of him. I love
him. May Allah bless him.
Okay.
Okay.
Okay. Okay.
And the reverse.
No.
No. I have a I have a question.
So
these are
2 groups within the.
Well, he he only mentioned one group of
the.
Sorry. The the the the the first has
nothing to do with the.
Okay.
Understood.
So my then my question is the the
the group that he mentioned from within the,
k,
Which area
geographically
do you find
that group in? No?
Okay. But I want I want to say
something before
we continue. That the his approach is too
harsh. Yeah. Yeah. Why? Why? Not not too
harsh.
He's not harsh, but it's a little
because what did he do? He said, this
is how these look at it, and now
I'm gonna criticize it from our perspective.
Right. Right? That's a little like, okay.
But why why did the do that? The
actually, it shows you
and I'm, but I'm not crazy.
It shows you the genius of their school.
Actually, we can appreciate them more.
And that is
that the
Hakam
that the Hanafis
had came from who?
Came from who?
Quick question. Yeah. Who who see, this is
the this is the problem now of the
salafization of of the Muslims.
If they think that the the,
they just brought this stuff from the sky.
You know? They have weak evidences,
weak according to you
Right. Not weak according to them. Right? They
have weak evidences.
They're just talking out the side of their
mouth.
Of course, don't say this, but extreme
lewd idiots say this stuff. Right? Sure.
But there is within the Hanaf the the
the the Al Hadith
kind of subcontinent,
there is sort of a a a a
a smack of the Hanafis. Oh, yeah. Sure.
That that's sort of like they don't really
know they're not really bringing like, they follow,
but they don't follow the prophet. Yeah. Oh,
yeah. It's it's a typical argument. About us,
we're
not.
Okay?
The this is
and this actually is a doesn't mean that
the
are are not above criticism, of course.
Any harass. We're not we're not making people.
But to have such a dismissive
attitude
and not because what I'm about to say
to you will help you sort of answer
your question,
Inshallah,
and not know the historical
context of these MedHabs.
Yeah. Sure. Why? Because some people say, you
see, these Hanafis, they're intolerant. They attack our
our deal Bundy brothers.
If we understand
the historical
context,
we will appreciate why the Hanafis did this,
and they were not about preserving the opinions
of the imam.
Wow. They inherited
that Akhem from who?
From Sayedna Omar? From Sayidna
Umar? Abdul Ahmed Azud?
From from those Sadat to Sahaba.
So they said, listen.
These rulings are from the Sahaba.
We trust
their opinions
more than our.
So then our job
is to preserve
their opinions
with the logic of our.
So we start with the ruling first
and go to the to
protect ourself from deviating from the fatwa of
the.
So I I I I am I'm processing
what you just said,
and I follow the the rationale.
Right?
But You're talking about the early Hanafis you
shared. 1st century.
Understood.
Understood.
So
that premise
of preserving the Hukum and then working back
to
whatever the governing principles were that
that hokum
that that drove the the that hokum.
Those governing principles in some way, shape, or
form,
they they go back to a certain context.
Right? I mean, they they
whatever hookm they were they are trying to
preserve
because it needs to be preserved
in that logic. Right? It's it's it because
it's from the Sahaba
So they're trying to preserve an opinion
in a particular context that the Sahaba had.
How did they how did they account for
that that variation in context?
Because they were freaking geniuses.
Okay. They were absolute geniuses.
Okay. And and this is my problem, and
I'm not Hanafi.
It's deep like, you know, Mohammed,
the Sahibayn,
man. Those 2 people?
Hey.
Extremely gifted.
Extremely gifted people, man.
Zufar also.
Extremely gifted people.
Right?
That doesn't mean that later later just like,
like, later on, you can't there there's this
is we're not talking about we're talking about
now the formation of it.
So the formate and I like to tell
people that to
the Hanafis
is like the
to us.
Because, actually, when you say,
what do you mean?
Right? Because the is a.
Right. So so but why I say Amal?
Because it's about.
The discussion wise Amal is this related to
Filk. Can can can you say the Amal
is the of the Hukam? No. No. Because
the the are
very much about preserving the Amal of the
people of Medina.
Right?
Even even in the face of, say, other
evidences like hadith may be strong. So, no,
we'll go with the Amal. Okay. Because the
is the embodiment
of a social
order
that was
in its essence.
So So you can bring all the aqua
you want. Like Rabi
Ahmed said, alf
and alf. Aqua mean.
Rabi ibn Abrahman, the sheikh
said, 1,000
from 1,000
means the practice is better than 1 from
1, the singular narration.
Oh.
Right? So the point is that and and
this is why I say Nashefi
is a genius. Because, say, Nashefi, he says,
you guys are, like, geocentric here. Right. This
geocentricism
is not good.
So let's marry this. And let's bring it
all together. Yeah. Yeah. Although later you know?
So so the the point is we can
appreciate
all of all of these sort of and
then you look at Ahmed. Why is Ahmed
you know, he's like, we gotta preserve the
hadith.
Oh, well.
So all of this sort of effort is
in a a sincere effort to preserve.
But specifically, when the Hanukkah's people attacked him,
actually, you can see it's the opposite that's
happening.
They didn't
they didn't neglect
the salaf. They are preserving what they inherited.
And Abu Khalifa is from the from the.
And that's why they have that approach, and
that's why you find that in the the
the the ethos sort of of their.
They shouldn't be chastised for that because that's
that shows people don't understand
kinda what they're saying.
You know? It doesn't mean you have to
agree with that argument, but I'm saying that
is a very noble
that that frames it in a much more
noble
perspective. Now, of course, you have Taqid and
a lot of things happen later on. That's
those are discussions and that have happened but
You love the. You love
You love that. You love that. I'm sorry.
It's
Abdullah Abdullah.
Okay.
Okay.
Okay.
But what he said, he just saying, like,
he's looking at it from his perspective. He's
looking at it from the angle of the.
But as I said earlier,
there's a reason
and I'm gonna actually add this to the
footnote to the translation
from one of our professors at Azhar.
Because we have some great Hanafi Olamas still
there from the
old times, bro.
He has a nice, actually, book on, you
know,
comparing between,
And he actually mentioned this in a long
defense.
So this this is not this is too
too tough, man.
But from this, we understand something. It's gonna
come later. Remember this now, though. The
is called.
Why?
Because if you start with the, you have
to talk a lot. You have to argue
a lot. How do you get to the
Natija?
You
have to
because they're focused on the.
They but
No. They they restricted the it's too they
they cut out too
much.
So
You have to you have to do what
he says.
Mentioned.
Don't say fitra.
So many people say fitra.
So what he's doing now,
is he's explaining to you what are the
other sciences that Usulofik
rests on. What are those sciences? It you
need to know a little bit about in
order to
function.
And so the first he says is and
he mentions, for example, the infallibility
of the prophets because the prophet being infallible
commands us to do something, we're gonna do
it.
And he mentioned some other issues related to.
We're gonna get to them maybe in the
future. Then he says after that,
For example, how do you know something's a
command?
How do you know something's?
How do you know
something's? How do you know something's?
The are you are you allowed to use
in?
Is a word that has two meanings like
Any
it means I. Means
a stream. Yes.
Well, for
first, are are there actually any synonyms
in the Arabic language?
What
mean? Means what you hear
is the
of the so for example,
how,
you know,
Don't say
Okay?
Also there's something understood.
If you're not allowed to talk to them
in a bad way, then it's understood you
can't do worse than that.
So so is is it the same thing
as saying literal meaning versus
Lat I'm spoken and understood. Lat. Spoken and
understood. Okay. Okay. Spoken
understood.
Okay. Understood. Understood. Well, the annual
what does the mean? Like,
b. What does the b here mean? According
to the has a meaning. According to the
has a meaning.
Right? So the verse where it says, or
you touch a woman,
means *.
It's The
others, I said, no. It means to touch.
What happens if you have this contradiction? You
have Majazz and together. What do you do?
Right. What he's doing now, you actually have
to go back and you have to read
this. You have to study this because what
he's given you the example is of all
these different sciences that
is going to need
in a sense for you to fully appreciate
it, understand it, and to make it. You
can't function without them. Yeah. Like without Arabic,
one of my teachers, he's in prison in
the Egypt, and he said
Half of it is no language.
So, also, if somebody studies also the fact
they're gonna see this pattern, like, always is
looking after benefit, always is trying to stop
harm. So someone needs to have some information
about Maqas al Sharia.
Yeah.
I I knew one guy who used to
reach. I know
what? What's
This is very important. So for all this
to happen, all these sciences, but there's 2
sciences
that you gotta
you gotta know.
Yeah.
When it's coming
to number 1,
That's why
says in the section on, on
is different
Salibs, Yani.
And how does someone gain?
Mhmm. Quran.
Allah.
So he says something
So he said the earliest scholars they had
this
even before Shafi.
Yeah.
He's born the same year, Imam Abu Hanifa
dies. Mhmm.
You know, he says and
the early generations,
we didn't really find a lot of this
discussion about.
That's why Imam Shout to me, he he
he said, let me focus on this subject
because
people are not focusing on it. You find
the imam
And here's something important he's gonna say.
Thanks.
They have a unique
taste for the language that even the and
the,
they don't have it.
That's why
Okay.
So he doesn't explain Balara as a, like,
a literature
sort of thing. He explains Balaga
from the.
Unbelievable.
Well,
No.
So are you
commentary? How are you?
Like, NLN.
Almost 11:30.
Yeah. You sound tired, Jeff.
Well, my wife's grandmother is very sick.
Okay. My brother is close. I'm not not
far from you also.
Okay.
He's at lower Where are you based?
I'm in Northern New Jersey in Clifton Patterson
Clifton area.
Oh, okay.
Yeah.
I'm coming down this weekend,
chef. Yeah.
One question on the since,
Sheikh Omar was also reading it.
So my understanding on the book is, that
it is
and and I don't even remember where I
heard this, but it is a
it is also
a, attempt to bring together
or bring in conversation
the Maliki and the Hanafi Madahib.
Is that is that accurate?
I don't know. Where did you hear that
from? I don't know. I'm I'm I'm just
I mean, Jim Joanna of is
doing that, but,
I don't think so. Okay.