Suhaib Webb – Usul alFiqh Made Easy (Part Two)
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Oh, but in that
no.
What
you know, for him,
and gave gave gave,
gave,
the the the the the in codification.
No.
He he title a program. Right. Like like
chemistry or biology. Oh, that one.
Yeah. It was. So so what he means
by
And it and and it's important to understand
both of them as as independent
and then how they fit together.
Absolutely.
As
Based
on? Yeah.
In regards to
the word means to travel.
Actually, nice.
Mhmm. Like, like, You know, like, demands. It's
a process.
But, also, like,
it has to really travel deeply into
our minds and hearts and our actions. I
mean,
in its language as as a as a
Each
one of those words has their own independent
meaning. As you said earlier,
meaning Meaning, you understand 1, you understand the
other.
Each part
directs to its meaning as a whole.
So usul
and firq both direct you to the meaning
of usul
No.
Because
because what he said earlier,
Uh-huh.
And now he's gonna break he's on now
he's gonna break down the word
a number of meanings number of meanings. Yeah.
So the word also in the language as
a as a linguistic
usage
is applied to
on a number of meanings.
The first one.
You say
but here they put
the end.
Okay.
What is dependent on it?
Absolutely. Very similar meanings. Yeah. Yeah. Very similar
meaning from the between the first one and
the second one. And there's no need to
get into a long discussion about the subtle
differences, and that's a
small discussion.
Noun. My my standard to to have to
pull a shade in a
how the the the connection,
of a thing to it.
Yes? It's for for something to truly,
right,
exist, it has to rely on it. Okay.
Yeah.
Okay.
Or something that that's that's that's
part. So we're we're contingent.
We're dependent on it. We're the creation.
The key to reading Arabic, Sheikh, I'm gonna
tell you a secret, is to read slow,
to enjoy. Okay.
Like, actually, read, like, those those actors when
they're doing those.
Okay. Okay. Okay.
That's
Alright.
That's just between me and you, Yam. Okay.
Okay.
Don't say
because the form if
the doesn't say I, if it's connected to
a word
like Philistairfar.
You don't say.
Philist Yefar.
Philist
Yefar. Philist
The form because of the
okay.
I what?
Alright.
You read it perfectly.
You're reading you're reading better,
And the the root of this the root
of this this issue,
the
this is Rafa. Yeah. Okay.
If you say
just even though just don't worry about it.
That means that is the attribute of kalam.
Well, I'm still waiting. What's what's the? What's
the? But if
yeah.
That's why most people cannot study all solosir
because they find it
it's a burden
if they really want to study it. But
if they push you know, this was the
most hated subject to me
in when I first went into the university.
Now every day of my life,
I read.
But at that time, wallahi, I used to
say to myself, man, this is impossible. It's
hard, and it's difficult, and it's a lot.
But,
what's between
us
and Just a little patience, and you can
ask questions. I can ask questions.
It's easy. We're we're just learning. But remember
that statement of
That's it. So when you're riding, if you're
riding in Arabic, you're gonna ask yourself, is
that meaning the meaning? Is the meaning there
or not? The complete. Yeah. Yeah. Yeah. Yeah.
Yeah. Exactly.
You know, the the the figure the literal
is given preference to the figurative unless there's
a reason.
The literal is given preference to the figurative
unless there is a reason.
So sometimes we find people in America, it's
like, you know, Islam is gonna rise from
the west. It's like a metaphor for new
Muslims in America. Are you insane?
And then you can say why American converts?
What about if you live in, you know,
if you live, say, in,
Afghanistan and people become Muslim in China, now
it's the east. That's it. But this this
ridiculous.
So, unfortunately, we find that the neoliberal education
tends to put majaz in front of haqqiqah,
Allahu Akbar. And especially, especially,
unfortunately, Christianity
in everything except
and
they say the usul is hapiqa.
So they say,
Well well, he he he reminded me of
something. There's a wonderful book,
which all I honest honest to god, even
if you if if one reads only the
first chapter or or the first section,
right, it it suffices.
There's a book called alternative paradigms.
You see this book? No. I'm a write
what's it called?
Alternative paradigms.
This book
is called alternative paradigms.
Okay? It's written by Ahmed Davutoglu,
who used to be the, I think the
foreign foreign minister of of Turkey.
How do you spell his last name?
Davutoglu.
T o u t o?
T o g l u.
Alternative
paradigms. Yeah. And you know what he does
here? Well, the the subtitle is the impact
of Islamic and Western West Welton Chong's
world views on political theory.
Okay?
And what he does there in the first
section, exactly what you're talking about, the hakika
and the majaz.
Okay? Or the hakiki and the majazi.
Right? So basically,
he's not talking in those terms, but what
he's talking about is epistemology and ontology.
And what you just said about about western
and and and Islamic,
okay,
what happened in the west is that
epistemology
came first
before ontology.
Exactly.
And what hap and what happens from our
perspective is that ontology comes first and then
epistemology
comes.
Right? So you basically said the same thing,
but in different terms.
Because, I mean, effectively, it's the same it's
the same,
I guess it's the same,
it's the same rule that's being derived into
different sciences. Right? So you see the effects
of it into different disciplines. So here, you
just talked about how it's how it's how
it manifests in this, and that that's more
from a worldview perspective.
The is the hokum of the.
The is what has a.
The is what doesn't have a.
Ah. So what they mean here is what's
the asshole in PS. So
marijuana.
Why is it called Asl? This is very
important, by the way. Because there are some
people like Imam Ibrahim
that said,
is
not from the Sharia.
That's why he has a serious we'll talk
about it.
Serious problem with Even though his imam, Imam
Dawood, only had a problem with PS al
Kafi. He didn't really have a problem with
PS al Jadhi. Uh-huh. But, PSim is really
his own genius, you know, Ibrahim Abu Allah.
But why do they call it Asul?
To show you that the Asul of PS
is sacred.
It's not hawai.
You understand? So the is rooted in an
Why is it called
to show that you have rooted?
So you're not just talking out the side
of your mouth. I'm not just making something
up. So the response of Adi Sunnah to
was no. It's it's Hadal Asl Majud.
And the Asl is informing the Fara. So,
therefore, the Fara became the
asl.
You see you see the language is very,
like,
Very, very, very precise.
Same thing with the same thing with Fatwa
and Ish when we talk about taqleed,
most, unfortunately,
people
who are against Taqleed are not actually
formulating their opinion of Taqleed based on the
definitions of Ahlison.
They are formulating their definitions based on the
Imam Ashokan. Rahimullah
in his book, Qawd Mufid Filishtiheri
wu'a wu'a wu Taqleet.
Because
in in in in
in sharia,
the fatwa has to have a also.
Why does that why is it called also
luzuk?
So so every every opinion should have 22
things,
But most importantly, what we say,
that you rooted it in an asshole.
What's the word again? Say it again. From
from from,
Asura
Asura
Feltcile. Feltcile.
And this is the mistake of, again, you
talk about shifting paradigms
that putting the epistemology
into ontology and getting this confused.
Many modern Muslims
look at
the
like
the reformist Christians look at their priests. So
In fact, they take the verse from
They say, oh, this is the ulema. Are
you serious?
Allah Subhanahu Wa Ta'ala
says,
And this is the danger of that shift
in paradigm in the mind of the contemporary
Muslim. That's why we find even sometimes the
religious Muslim
will interact
with scholars like Bani Israil interacted with their
prophets. This is a weak hadith, but we
see it.
Because of that shift,
you know, which is unfortunate. It's a and
and doesn't mean also that all those are
good and perfect. Of course not.
But to generally say that they are like
that,
you know so that it's gonna come we
get to the section on Istiad and fatwa
inshallah
When, the hard day
from 50?
The scholar is not a printer, and this
printer is not a scholar. Oh, no. I
am.
Yeah?
To oh, for him to
Like in
him.
Means you made me understand.
It means that it has to have an
object.
But if you say,
I understood.
You don't need an object necessarily. You could
have an
but if if you say,
I made him understand.
Like, if you say, I sit like an.
A long time ago.
Uh-huh. Hamza Hamza to Adia.
Well, Phil Modaria,
And I told you last time the word
is
the only one that the word
can come from because the word
means
the natural quality of a person.
Oh, so. Pi
is someone that naturally has an
ability to understand things.
You have a choice.
How do you know the difference if it's
not connected to anything? It's,
mud.
If it's not sitting on something, it's mud.
It's sitting on
some mud.
What what does he mean by these 3?
Because of time, we need to earn. What
does he mean by these 3?
He means number 1,
These people,
they can't understand what's being said to them,
but it's it's it's not hard to understand.
Then these people, they said to their prophet,
means
la.
We do not understand
what you say.
Some of the stuff he's saying is not
easy for them to ask. So here's easy,
here's not
easy. You can't understand what these these creatures
are saying.
You don't understand how they're making vickers. So
the point that he's using with these 3
verses is this is something anyone can understand.
This is something that which is mixed with
you can and cannot understand it, and this
is you can understand it. But for all
of them, he used the same verb, faqfaqfaqa.
So his response to Razi is Razi said,
you know, you understand exactly what the person
is saying, but here they're saying, we don't
understand you.
So he's saying, Razi
but no. Maybe the response of Razi is
I meant within
the context of us.
And Razi is not alive, so
we should have sold the best.
That's what he meant.
This is a response to,
Shazi.
He says, you know, it it has to
be something difficult here.
These people, you know, they're just not understanding.
And then actually this verse by itself is
enough.
Because when they say it
means we did understand some.
So they understood some, they didn't understand a
lot but they understood some and not all
of us. They understood what was easy, they
didn't understand what was hard, so that means
all of that is called
But the Sheikh is just making it, like,
complicated. So one more time, why is he
using these 3 verses?
Number 1, to train us to refer to
the Quran for meanings of words. Very important.
Number 1 is because this one, it means
it was really hard for them to understand
what he was saying.
Tell us, here, it's hard and easy.
Here it's impossible, but for each context they
use the word fiqh. Alright. So to say
that fiqh has a meaning
like or Sayna Imam Sharrazi said, does that
align with the Quran keeps changing?
So this all supports the third opinion that
What I heard from my teachers.
You got it?
You have to train yourself.
I do. I do. I do.
This is.
You said
you said
it says it's
it's. Yeah.
They have.
Exactly.
There you are. That's why you were at
the I said, why is he reading it?
He's actually
actually, when I read it in naturally,
I read
and then I looked back at the at
the at the printing, and it says,
and there's something wrong here. Okay.
Now he's gonna do something that's really important.
He's gonna train you what classical writers do.
And sometimes, as I said last week, it
becomes a little bit too much for people.
But here, he does a great job of
of keeping summaries rather focused.
Because in in larger books of,
you can find yourself lost
because they
were legal scholars. So they wrote like Leishan
scholars. So there's a lot of especially the
books of the the non Hadafis.
It becomes at times challenge
for for for for for everybody at home's
reference,
this book is a 1,000 pages over 2
volumes.
Yeah. Right? And that's a short book in
Osulafa.
Right?
Yeah. I can show you something. Just give
me a sec.
I'll show you the intermediate book and also
the k?
Hold on one sec.
Just so for people that are gonna watch
later
yeah.
This is a intermediate text.
Your camera's off.
Your your camera's off.
There you go.
Hold on one second. Let me
hold on here.
Yeah. There you go.
How many volumes?
That is,
gonna be
hold on one second. I think my camera
is not working correctly.
Just give me a sec. Let me see.
Yeah. Okay. Where it turned off.
And things go on your your phone's camera.
Yeah. You know, what happened was my
my phone,
connected to
the
Tech technology is not supposed to make things
easy. There you go. Yeah. Yeah.
So that's an intermediate book in a slow
check.
Yeah.
7 volumes.
Something like that. Yeah. I'm not sure. So
so, like but
at the end of the day,
oftentimes, these were written as reference books. Right?
So you have to think about it sort
of like they the idea that someone has
already mastered the text,
and now they are moving on to,
like, a bigger text.
And so they mastered the text, so they're
using that as a reference. But, yeah, this
is 2 volumes to a 1,000 pages, and
he's cutting out
a lot of the redundancy.
Yeah.
In classical text. He's gonna go through each
word.
Each word. That's arif. Why? Because they want
you to have to.
No.
Is it
or
Also,
the
like, Zaydida stand, Zaydida standing.
Is a evidence for an action,
but it's not the action.
Firq is about the action, Usur is about
the evidence for the action.
You understand?
Yeah.
We should go to this quickly. Yani. It's
good, but it's not this is not the
like, don't don't make it hard on yourself,
Yani. Sometimes this stuff is good.
Write what you think is important, but don't
don't make it
like, if it's something really important, I'll tell
you, like, you have you just like,
look. Now he fixed his
writing.
It means it was earned,
it was achieved.
So the knowledge of Allah is not achieved.
The knowledge of the angels isn't achieved.
The the knowledge of the prophet is Wahi.
He didn't achieve Nabuwa.
Uh-huh. Understand? So he's saying, why does he
say?
This just comes naturally. Yeah. Yeah.
None.
Again,
So this is a very dangerous
problem,
especially amongst Sunnis who are confused
about and this is not because of Salafism.
Because Salafi,
they asked their shul.
This is largely due to a post colonial
hangover
with a mixture of the afkor and ideas
of the Imam Ibi Hazam and Imam Ashokani,
then the imam ibn Azam Ashokani.
So
So
this is a a a problem because that
type of thinking
is going to appeal to a
what we can say now is the host
enlightened
with quotes,
postmodern
mind.
These ulama what did they and you'll find
this on the conservative and liberal leading sides
of the Muslim community. On the conservative side,
it's like, you know, we don't worship the
ima. We who are they?
On the liberal side, it's like there's egalitarians,
there's no meritocracy.
So what's left? Look. On one side, you
have ISIS. ISIS is
these are ulama are sellouts.
On the other, you have the the woke
mob who said these
are
all
sellouts.
Yeah.
Remember.
Same results. And then people
get
mad because they don't feel that they have
any guides.
Well, you destroyed everything. The Oedipus of knowledge,
the the the teachers aren't respected, the Imams
are are in some cases. We're not talking
about respect in the sense of a fashionable
respect.
We're talking about investing and scaling educational institutions.
Yep.
Not not the fashionable
fan fan stuff.
So so this idea listen to what he
and that's why the sheikh he put here.
That's why there's a good prophecy. Negotiation also
the fact that says,
If we all knew.
Because as we'll talk about the problem lies
in this definition of Taqiri that I see
on TikTok and YouTube a lot,
which is actually the definition of Sayyidina Imam
But we should be aware of some of
the ideas that were introduced,
especially with the with the with the spread
of of the Saudi sort of way of
thinking. I don't I don't like blaming the
Sadafis for everything. This that's not fair, and
it's also too,
simplistic.
And it takes responsibility from everybody. Everybody's responsible.
So Mhmm. Right? People who have power, again,
is what I'm saying. Sure. But but that
sort of
methodology
was unfortunately sort of
introduced into some of the more extreme,
ways of thinking.
You know? You you said you said you
said you said you said you said Imam
was
not from
But it is also he's not he's not
he's not Zaidi and he's not.
He is his own genius.
Yeah.
I remember I remember Sheikh Alfheim,
you know,
Raimo Allah. He he he used to talk
about
he well, no. I'm sorry. He said at
one point, he said he wanted to start
teaching his classes from.
I don't know what his thinking was behind
that. I just remember he'd said that once.
Doesn't mean we abandon these people also. Sure.
But
But but academic, not not not any emotional,
right.
Right. But the the best response to Imam
al Shawkani's
introduction of this kind of thinking in an
academic
non emotional way
is a book called,
Bolur Sur,
by
Sheikh Mohammed
Hosseinin al Mahlouf
al Azari al Mariki
al Adawi.
Actually, we we're gonna teach it in the
6th year at SWISS
Because that is a introduction to the book,
JAMA, enjoyment of a Suki.
Okay. Masha'Allah.
But he does a very nice academic critique
of
in some of his issues, not all. Right.
And not from a Sufi Salafi
attack
mode. K?
From the
position of these are the
general osule
of Baal I Sunnah
versus these ideas which are somewhat
not so much Ibni Qayin,
but more so a shawkani and, and,
Ibniha's
okay?
Because because they they really went to another
level.
You know. And and, you know, Imam Imam
Shaukani says that
or that
interesting. Like a rusah. He makes it a
rusah.
Now it's you know, Imam Imam ibn Hazem
doesn't even go with the 7 akham
because the they have their own akham.
3.
Wow.
Wow. There's for that for that, there's no
ruling.
Wow. There's no PS.
Yeah.
That's why he says Muscouta.
But but
but
though those ideas have to be have to
be respected.
Yeah. You know? Those ideas can't just be
dismissed in the name of, like, this emotional
kind of no. No. But but the point
I'm making to now is not not to
throw a either of them under the bus,
but wow. Sheikh Mohammed Hussain Al Mahroof who
is my teachers were his students' students.
And also the students of Ibn Ashoor,
like Sheikh Alisadeh,
is that
and and they didn't say this, but the
students of Sheikh Mohammed Hassan Mahlouf
that
these are not Ahl al Sunnah ideas.
That needs to be known
without it being, like, personal or
If someone wants to follow, it's fine. No.
You're not no one say you're going to
*,
but we need to know that this is
not from from the
Eid al
Son. Now this is where we stop. So
we need to read this, Hishayik. We need
to read something new. But I don't mind
I don't mind. You take your time. You
you you lead the pace,
And each week, you have 4 classes.
Before before
maybe the forties or fifties
or maybe even the thirties, and I may
be wrong on this.
The
book of Al-'sarah was Gemma Juwami of As
Suki.
Why? Because you had so many Hanafis
in Egypt at that time.
Uh-huh. And, Ajamat Ajayme,
Imam al Suq, he he brought together both
Medhabs and Usul al Firk. We're gonna talk
about Usul.
So for in Swiss,
in our last 3 years, we do Gemma,
Joanna.
Masha'Allah.
Okay?
But in Araby.
Has to can't As but
but in
Al Minhaj,
he based Al Minhaj on 3 or 4
books.
The main book is is
Al Hasil
which is based on Allah's womb.
And in Al Hasil, Saydiy Imam Al Armawi,
he says,
Adilatil
Fakhi
ijbalal
So Bilalah, we just changed it.
He said Alifram Al Istifada.
Okay?
The point is
it's in it's good to note that you
see this system
of scholars relying on each other on
And and
but
Why
is
he
called
from the mountains? You can see the.
Shirk.
Is a place in Shiraz in the mountains.
I wanna tell you something here. The word
should not be here.
That's
why he says.
Actually, that book is the one I just
showed you. That's the explanation of Al Minhaj.
Okay. The same volumes called.
He wrote that book when he was 27
years old.
He said he says, you know,
I'll try to remember what he said. He
said,
Uh-huh. Because Iblomitic
you know Iblomitic, of course, in his book,
Alkafi al Shafi'a, which is a masterpiece,
bro.
He says I don't wanna make this too
hard for you. Forgive me. He says
maybe somebody wrote it wrong, but we should
tell because this is a mistake. Students say
I'm not I don't tell this to everybody,
but somebody that really wants to study,
they should know this.
No. ISNA?
Where is that?
Isna in in the south of Egypt. Yeah.
Oh, I saw there's a failure in ISNA.
I don't know if there's I don't know
if there's mass, but there's
It's not good to use something in definitions.
Because why? It's for students
If we were to look at this definition,
okay, and we're to put commas in this
definition, where would you put the commas?
Commas?
Comma
So there are 3 parts then to the
definition.
That's why it's not called.
It's called
We don't take from politics, but his illness
is
Okay. Fine.
But
And that's most people most people don't have
a problem with Dalil.
They have a problem with the
I need you to memorize it like you
know your name.
That done inshallah.
Most people tell you *. Okay?
I'm gonna tell you why
maybe next time.
You understand?
The first
was the.
How what's what's the deeper relationship of the
with the ruling?
The the second is, how do you use
the evidences? For example, can you use hadith
if you have a verse of the Quran?
Okay. Can you use hadith if you have
the verse of the Quran?
Do you take who come from it?
No.
So at this
we say
so
If a dog licks a dish, you have
to wash it 7 times at the first
or last time with dirt. Right?
Then Then now someone come to you and
says, you know, I read this hadith. It's
a this this this. They don't know. Did
the Rahwi act against this hadith or not?
Because if the Rahwi acted
against the hadith, then it's not like wajid
because there's no way Sahabi's acted against the
hadith that he's narrating.
No way. So now we understand, hadam
urshad
you know, like
to be clean, to protect
yourself.
Well Other Olim They differ they differ on
this issue. Right? I'm just saying
so imagine I have the evidence in my
mind,
the Dalio, but I don't know about the
So now you see the Thamra of Surafil.
This is farm.
Yeah.
So for example, one time I read one
book, somebody said if you're to wash above
your,
like, you know, your shins and will do
this is.
And that person actually said,
How do you act if you have 2
different for the same verse? What do
you do?
Different form of the word. What do you
do?
So all that is in what
is saying now.
Question for you.
When people,
you know,
go through,
you know, typical curriculums,
K? And they're doing their inter in their
introductory studies. This is an introductory text. Right?
No. We're not in it. This this is
a little bit more. Okay. So
this is a little bit more advanced,
granted.
Well, my point is that, you know, when
you're doing a text like this, here, or
in a subject like this,
it opens up more questions for you than
it gives you answers.
Right? My point is you have to it
shows you a path. Right? It is it
is telling you that there is a lot
more to
to, to investigate and to learn and to
master
before you get to a point where you're
able to actually,
you know, make fatwa and and and so
on and so forth. Right? I mean, each
day have this down the road.
So, you know, when you go through these
curricula and these programs at this at these
at these institutions
and people come out, you know,
having some,
you know, they've they've they've they've completed a
course of study.
Are they really fully ready to, you know,
to give fatwa?
I mean, if they if they took a
diploma from their muftis,
their teachers, we we have personal done within.
Yeah. I guess so. You have to I
mean, I I I am a strong believer
in strengthening institutions.
Yeah. A 100%.
And so,
again, that goes back to that epistemological
kind of,
question that you brought earlier. Right. This is
coming out of South Africa or Dioban or
you don't have to agree with the Fatwa
or Azhar
in, Dara Ifta,
but they're trained.
Yeah. Are are they sometimes
you know could they be more ex
so let me say this. The as far
high school used to be 8 years. Now
it's 3.
Yeah. Then then Why? Because nobody's gonna pay.
They can't afford it anymore. Yeah. The hardest
kuliya to get into in Azhar used to
be, kulitishari'a
and
Now the easiest
college to get into, shari'a.
It's completely mirror opposite.
So the the collapse of these institutions is
not the fault of their students or their
teachers. No. Actually, these people are like the
guys in the northern wall and the, like,
Game of Thrones or something. Like, they're the
last they're kinda like on the last they're
doing robot.
Rebat. I don't know. I think you mentioned
a horrible show, but just as, like, a
Yeah. Right? Like, these guys are rebat. Like,
they're actually trying to uphold.
Like, someone now who's studying the the 13.
Who's gonna pay them?
So these are.
So
we have to think about is strengthening
those institutions
and strengthening institutions that are going to produce,
you know, well rounded,
responsible. And I'm not saying those people are
not.
Right? Most of them, Mashaad, are doing a
lot of work. People have assumptions about them
that are wrong.
Like you can ask me like, you know
these people in
the Azhar they're all dumb. Have you been
to Azhar? How do you have to solve
all of it? You don't have to solve
all of it.
You have to go there and you see.
Absolutely. So I saw one guy, he get,
well, one guy is one person there has
3,000 professors in SR. Uh-huh. So, like, of
course, you're gonna find some weird but how
come we don't say that about Harvard? Harvard
is always one quack. Says some There's always
always always quacks. Now we're gonna we're gonna
amputate Harvard at Oxford and Cambridge, but
the outcome of that epistemological
framework that you alluded to is we do
not have patience with one another, but we
have patience with the CAFR.
But, like, I'll I'll just put it out
there like that.
And there's another problem that you're you just
asked a very important question,
a very important question.
And I hope I can have an answer
for this that makes sense and is succinct.
Classic Islamic scholarship
welcomed ambiguity
as a sign of an opportunity to learn
a lot. That's that's that's the point. The
western mind
finds ambiguity
as a threat
to the concrete,
what they perceive to be the Haqabdulia,
a,
which is
which is a lot of things. Not not
across the board. Not more so in in
in certain sciences, not all sciences.
So you find sometimes, like, Muslims, like, on
the subject of the qira'at,
they're trying to find an answer
which the answer wasn't an answer.
There was a question? It was was that
it's all haq.
H t had and differences of opinion in
filk. Like, for example, I hate my community.
We have 2 e's. That's okay.
I hate my community. They pray Iraka. We
pray to our that's okay.
You're you're trying to find a modernist
answer
for a pre modern
decision
that's root of the religion
that respects that there are
possibilities here that only God knows the true
answer to. So and this is not Pi'ilaz
by the way. This is known Ishti Hadat.
Where we are we are flexible.
And so the the the a lot of
the aqidah battles that you see happening on
YouTube and TikTok
are because of this mindset.
100%. When you read
Why you gotta now go and make this
big issue despite all the time?
That's it. Because there is an impact of
of modernity
in the mind of the person. Doesn't mean
we don't have our differences. We have our
differences.
But to the
to the level of division,
Those bombs in in Gaza, man, they didn't
care what method you follow, bro.
Well, I I I think I think look.
For me, there's a
I'm coming at these sessions, Shif, and and
for
for putting up with with with me.
I think, you know, for me,
in in addition to reading the text and
understanding
the subject matter,
it is exploring these issues as well. Because
this this commentary and this this discussion
is so important when it comes to people
just understanding
how much is going on here. Right? This
is not about studying, you know, a subject
between 2 covers of a book. This is
about actually understanding
the pro first of all, the structure of
knowledge.
Right? When it comes to the deen and
as it's practiced today, as it has been
practiced through through centuries.
Right? But even today,
that that structure is intact,
it's relevant,
it's applicable.
Right? We just have to understand it. Right?
And how how that then applies
and actually opens up more possibilities than restricts
things.
Right? Something unique to this era, bro,
that we actually are hype not we, some
are actually hypercritical
of the tradition
and the scholars of the tradition.
And this hyper criticism starts in the 20s.
Yeah. Prior to that, you have academic criticism
of the tradition, which is valid. We we
hope that as we're reading this book, you
you may say, look, I you know, like,
for example, when I defend the Hanafis and
Usul later on,
it's gonna go against what some of the
non Hanafis typically say about them because I
believe they don't have a proper Tasul of
the Hanafi Madhab unless they were like Malekis
in Egypt or with the Hanafis
or the and the Shafi'is and Hanafis have
always been at each other's throats, so that's
a longer discussion
in in the Hanabula. But the the Malekis
were with the Shafi'i's in Egypt. They they
were they were
like
they worked together in the courts.
Yeah.
So so the point I'm seeing is that
the this
disrespect
of the past
Yes. Is an outcome of
being modernized in a way that's very unhealthy.
But at the same time, we don't need
to romanticize
the past to the point that we're not
constructively critical.
As
he talks about. So, anyway, let's read this
quickly that we have to stop. So he
says,
Just like I told you the hamza,
if you put
on the verb,
usually it means to give it an object.
So
If you said, I mean, he learned. He
learned. Yeah.
I'm I'm gonna read the next part just
for time.
We can read this again next week.
If
we know gins, it's from what's called
Mhmm.
I don't wanna make it too hard for
you now, but in in,
it has a strong relationship to logic. Accounting.
And logic, we have something called.
These five things that you use to show
a relationship which is universal.
One
of
them
is
like
That means every
by the genus. Jens is the genus.
As though here if you pay attention that
fa and this is important we're reading the
the tradition,
as though
here that fa is to
And
then
This is a very important axiom,
in language.
You have
jamah mudaf,
like Adilat al Fikr,
it means But
also Yesheh,
you can even use a singular
in Ibaafa and it means Umun.
Like for example Bismillahi.
We have an axiom for idafa tul Mufrad
Allah.
Uh-huh. It's gonna come a lot.
And here he says something which is important
for Sunnis
to burn into their souls and their brains.
Right?
So,
So,
You need the 4
foundational
agreed upon sources for legal thought
are the book, the Sunleh Ijma' and PS.
What did I say earlier about Shilohani and,
Ibn Hazem?
Specifically the issue of
Something was permissible.
Does it stay permissible?
From the the word like sahaba, Does it
maintain
the companionship as of its original ruling or
not?
What does mean
Means we come across something that doesn't have
a ruling, but it aligns with the Maharsid.
Oh, okay. In particular.
They call it Mustaha and
Mursa
Allah.
Mhmm.
Now all of the and agree on this.
So what he wants to say something beautiful
here is that al Badawi is showing you
his his, open mindedness.
He doesn't restrict the word
to only the 4 that are agreed upon
when he says
Then he says this word
because I want you to pay attention to
something. Sorry to make this too I know
we're way over time.
But when he says
this this this
relationship
in in a in a definition is called
with.
Means like a chain. Right?
But here means
to limit
the jinns.
To restrict it.
Uh-huh.
I didn't wanna use that word because it
gives different meaning. But
here, Yani
So this in the in the had is
called
because why? Because in classic Islamic
writing,
a definition has to meet 2 conditions,
what does I mean? You start with the
gins.
Or one of the
You start to restrict it. So by the
end of the definition, the only thing in
the
is the subject.
Allah.
So we can appreciate these people are not
sloppy.
Not at all.
In fact, sometimes and and sometimes it's too
much
because they start to argue about, is this
That's why the book is good. He doesn't
get you caught up in
that stuff is interesting. Believe me. It's interesting.
It's very interesting, but that's not of the
purpose now for that. That's like in Tadrib
al Ifta Tadrib in writing,
legal writing. Right? So he says,
we say,
Again,
Are you?
So he's saying.
Right? So the idea Nietzsche Nietzsche said, you
know, Muslim scholars all over the place, they're
this Think about it. Look into your say
just because you don't understand it doesn't mean
does
indeed. It's.
That that and that that that that that
happens a lot.
It happens a lot because we don't have
the basis and we make judgments on things.
And that that for me and and I
hope, you know, anybody who watches the video.
Right? And and I'm
I hope people do watch this.
How much this opens up? Right? And
oh, how would you how would you discover?
Where do you start
the book?
It agrees.
I just wanna make sure that there's no
preference. There's no order of preference. There's no
order of of
That's right.
Okay.
Okay.
This
on Eden
is representing
a sentence that's missing.
This is a very important in in.
What in in
they use these little things because they didn't
have a lot of ink.
Alright.
And also they're succinct.
This, when you read to the masheikh, I'm
I'm just
bro, I'm nobody overseas. Like, overseas, I'm I'm
in a deliks. Okay?
So we're not here reading to some
scholar,
bro.
We're gonna have to swim through this together.
K?
But when you read to the,
this is how they know if you studied
or not.
Because if you for for example, in your
su'a, you say
that Sheikh knows you know what you're talking
about.
You understand what I'm trying to say here?
You're setting up you're setting up the question
properly.
You're sure that I understand
Okay? Not to show off because it would
just happen naturally or the sheikh may ask
you
What that what does that mean?
Hold on.
Well, the easiest way to remember
The end of that, Tanween is representing a
sentence that's understood.
Wow. That's what's called Tanween
In the Eden, Hina, Eden,
these both.
So when he says
he's excluding
because here if somebody reads it, they're gonna
get confused.
Uh-uh. So that's why just knowing part of
it isn't known to all.
So he says,
he means
and because
you cannot Yeah.
Because if he can do that, how can
you make Istifed?
Yeah.
Beautiful.
If you pay attention also, you akhil habib,
you sheikhna l Aziz,
he's kind of training you a little bit
how to think legally without saying anything, how
to have, like, a different way of thinking.
Why why would he do?
Why would he do
that? I'm sorry.
Look now, Sheikh, he didn't even criticize him.
He just corrected it without saying anything.
Why would he do this? Here's something important.
He didn't say anything to you.
But sheikh, other sheikh,
Shaaban,
Rahim Wohullah, I told you, man. Otherwise, we'll
keep
It's easy. But why would he why would
he mention
And he's bringing you down the down through
the the the the But do you mean
backwards? I know.
Now he said because if you know the
book in that
means you have the conditions of it. You're
the conditions of a scholar.
So in this ex explanation
here, he's given you all three parts of
definition without saying anything.
He's modeling for you how the definition functions.
Understand what I just said? I'm gonna say
it again. But When it says to know
the book and sunnah and
evidences
to know is a condition of the one
who can benefit.
Then the book, the sunnah ijma and qiyas
is marifatudali
This is an axiom
and an axiom is an evidence
but more so it's related to how to
use the evidence.
So in this brief explanation
Sheikh Shadar and Rahimu Allah is giving you
how the definition
functions
without saying anything I'm telling you now.
Yeah.
Right?
This is general ideas, general principles, general evidences,
not this this is this this is this
this this this he's not worried about Ahmad.
He's worried
about how the
ruling is shaped and delivered. I am thinking.
Yeah. Yeah.
If if I'm writing
a simpler book of this, I'm gonna put
here in in captions,
for the student.
Actually, this is a very simple explanation on
this.
Because
how do you use them? Well, what Which
one takes priority?
Yeah. Which was not allowed? Which one is
allowed? Yeah. Like, for example, can you take
and say, oh, you can drink when you
go to print?
Why? Because
I can't use
a
The explicit over the interpreted.
You give the explicit
it's
preference.
Like we said earlier, I mentioned that on
purpose because I knew this was coming.
I studied what they added
to this but Sheikh doesn't agree with that.
Why? Because they said
the Muqali he benefits.
Right?
And the and the and the Mufti he
benefits.
So there's like it's nice. This khiraf no
big deal. This part here sheikh we're gonna
finish
you have to study this part here.
Okay?
And the It is
circling all this kind of
information related to the science. What
is it?
Okay?
I'm
gonna ask you next week.
If you're at the stable bar. If we're
at the stable bar. If we're at this
table bar, like this just have earlier,
same form.
Remember I told you don't say,
say.
Yeah.
This part here, if you understand it,
it's good.
Next week,
it's not that difficult. He's gonna talk about
the of
because there are 3 opinions.
The opinion of the non Hanafis,
the opinion of some Hanafis, and the opinion
of
Al Alama Al Bukhari
who are Sadrul Sharia, not Bukhari the Muhadithyan.
And then after that,
he doesn't spend a lot of time, and
this is actually not
that super important.
He talks about with Tim Daro.
He mentions.
But before,
he starts with.
And his actually discussion
on Arabic language
is remarkable.
And he mentions the statement of Imam al
Zarqashi
and Imam Ib al Suki,
which is unbelievable.
I'm excited.
Very, very interesting opinion. And then after he
begins with El Moqalam, then adluva,
and then he mentions, you know, some good
statements of some, ima, like here, Zazal Hashi
and.
And then he mentions,
the rest is not that complicated, actually.
Then he mentioned something that a lot of
people ignored because this came later on with
the shawl to be.
And that's why he mentioned.
But the good thing is what you need
to know. And my teacher, doctor Mahmoud Abdulhaman,
Abdulman, and he just wrote a book on
for people of. So, you know, get lost
in a lot of the non
you know, some of the stuff is is
not maybe necessarily
needed.
And then he talks about the importance of.
He said he said
that the which is the the.
Correct?
Yeah. Because he says, you know,
what is it?
Here he says,
And he says
say,
this statement also,
you should try to familiarize yourself with it
later on.
And then I think we finish.
He has a good statement of
also.
Okay.
And
the. And, actually, I translated up to this
point
here.
Yeah. Actually, yeah. Then you're done.
Then we start with a.
I know it's late. Oh, well, Allah Subhanahu
wa ta'ala. Forgive me for taking too much
of your time. No. No. They use
so in so intensely generous with the time.
I I know how excited,
you are, and I'm just as excited when
I'm when I'm when I'm when I'm studying
this stuff, and especially if I'm studying with
with somebody like you, that's even more exciting.
So.
So we
we we we connect, again next time maybe
for the other stuff. We'll talk this week
maybe through text or rest. Anytime. Anytime.
Good