Suhaib Webb – Usul AlFiqh Supplemental Resource #3 A Key To Understanding Ancient Texts

Together is to provide you with

things that I've heard from teachers that help

us read classical texts.

And sometimes that may get a little complicated

and that's my apology. That's my mistake.

Right? As as someone who's trying to teach,

that's on me. That's not on you.

But one of the things that you'll notice

that pops up as you're reading, if you're

following along with me in Al HaTab's,

you know, explanation or even Sayna Imam Jalaruddin

Mihali's explanation, you'll notice that sometimes it says

It is said. It is said. It is

said. Right?

And actually is what Imam Ibn Hisham calls

right, is the passive verb whose subject isn't

mentioned.

Oftentimes referred by some people as.

And as I heard from one of my

my teachers,

years ago,

Because, like, nothing is really.

Right? You know, you're gonna say.

You know, the earth was created.

We

don't say Allah is

so like

But anyways, the question is then what does

this mean? Because it's called in in Islamic

studies,

sirat

tamreed.

Tamreed from maraud like being ill.

And you're going to see this as we

read together, and

at SWISS at my school, I'm going to

read the entire

explanation of Al Halpab inshallah in the future,

and we'll share it with the people.

But you're gonna find

It is said. It was said. It is

said.

This is called

with God.

Means

a sick

form,

a weak

form.

And, you know, as I heard from from

one of my teachers, doctor Mohammed

Wissam,

that, you know, the challenge in understanding

classical text

lies in

the forms,

understanding terms,

and the meanings of the

the meanings of the pronouns. Like, if someone

gets that, then they won't have trouble understanding

usually,

these texts when they're they're reading with somebody.

So this form in in in classic studies,

as I heard from doctor Abdus Salam,

carries with it one of 3 meanings and

this also is in language.

The first is

the

the person who said it is unknown.

The second

is that it's a weak opinion.

It's a weak opinion. It's not strong.

And,

the 4th is

Like instead of saying

Khdisar means to, like, you know, summarize it

and make things smoother and quicker.

Here's what I need you to remember that

I heard from one of my teachers that

I think is very important for you to

know in general, not all the time. When

you're reading a metan,

right, like or

or,

you know,

Alfi Tabim Marik, or or, you know,

If you find within it the word

for example.

If you find in the metin the word

it's for Ikhtysar.

Because the job of the metin is to

keep things brief.

So within the mutun,

When you're looking at the explanation

of those small texts,

the Shar or the Hasia,

in the books of Usolofek

in particular,

And you find the word kiel. And also

this applies to other knowledges as well. When

you find the word kiel, other sciences,

it means

it's a weak opinion.

It's a weak opinion.

So again, this is very important for those

of you, maybe you're in the academy, maybe

you're studying,

with somebody and you had this question.

As again, the supplemental information

that comes along with this text is meant

to help you.

When you find the word kiel, you know,

it was said. It it it it was

said.

It could be for one of three reasons,

right? Number 1,

of course, in Quran and rhetoric, these have

different meanings. We're talking now about within

the kind of pedagogical framework of classic Islam.

3 potential meanings. Number 1 is unknown who

said it. Number 2, it's a weak opinion.

Number 3, to abbreviate things. We said if

we're reading the motun, kiel is for in

general. In general, there's always exceptions to the

rule.

Right? But in general, as I heard from

my teachers,

it here applies in the mutun to summarizing

things.

In the hashiya or in the shah

of any of the mutun,

it means what?

A weak opinion. We ask Allah

to bless us, increase us.