# Al Waraqat | Class 1 | Shaykh Hamad AlSurayh

https://www.youtube.com/watch?v=_0AS3nPP1Wc

[00:15] Dear brothers and sisters, we ask Allah subhanahu wa ta'ala to make our gathering blessed and to make it in the best possible way for fruitfulness and benefit.
[00:32] And in don't today.
[00:39] Inah, if you can turn the up because what can we do? This is the best thing.
[01:03] So today, inshallah, we will begin the the classes for the for the second semester of the of the courses in in Bas.
[01:16] Center and we will be talking.
[01:22] About then afterwards we will take.
[01:27] Will be with us every day for four days weekly while and two days each.
[01:39] Before we Embark I'd like to remind myself and you about the the importance of seet knowledge.
[01:47] Knowledge and not only that but also the importance of the continuity of second not being consistent.
[02:02] There is no way whatsoever of rescuing oneself except with knowledge.
[02:12] There is no way for a person to be rescued in this life and and in.
[02:18] Hereafter if there is no knowledge and the knowledge that we're talking about is the revelatory knowledge the knowledge that that is received from from Allah subhana wa tala through his Messengers because Allah subhah wa taala created us solely only to worship him and to make this Earth built that Allah subhana tala made you in this Earth so that you you will build it you will make it fruitful so there are two purposes for our creation the the second one is intended eventually to help the the the first purpose which is that we worship Allah subhanahu wa tala so therefore if we want to worship Allah we need to worship him the way that he prescribed subhanahu
[03:19] wa tala we don't worship Him based upon our desires our whims our personal choices.
[03:27] because our personal choices are not infallible and secondly they are contradictory.
[03:37] so One's Choice is not necessarily to be authentic and and correct and because of that because everybody has different choices then they are contradictory and it is noticeable.
[03:52] so if we are left to ourselves we're going to contradict each other so what is right in one's choices and also when we have contradictions of choices what is right.
[04:05] so therefore Allah subhah wa tala send us Messengers Messengers after Messengers until they were finalized by the prophet Muhammad sahu alai wasallam the final.
[04:21] messenger why is that in order to guide us to give us guidance so hence for any person to be rescued to to live it the way that our creator want us to be lived then he needs to seek that knowledge the knowledge that he revealed it to his Messengers and we have the knowledge that is preserved by Allah subhah wa tala re received from the prophet sallallahu alaihi wasallam Allah preserved it for us so for us to know to know what Allah wants from us the best knowledge is to get it from the book of Allah theah the prophet Sall wasam for me Revelation and that Revelation is preserved so the three types of knowledge that every person every person is in desperate need of are three types the first type of knowledge is to know about our creator about himself about his names his attributes.
[05:25] actions there is no way or there is no better way to know about him than he himself subhanahu wa ta'ala tells you about himself.
[05:33] he will tell you about them about his names about his attributes about his actions.
[05:42] and then you know which is the second type of of knowledge about what he likes but what he does not like which which we call you know about his Dean about his am his command his prohibition what do you wants what he likes what he dislike what he does not like.
[06:04] and the third thing is to know about the consequence the reward for that the consequences of knowing him knowing his Dean and the consequences of this the reward what would happen as a consequence in this life and in and in the Hereafter so knowledge is the key for
[06:26] all of this and the knowledge that we talking about is the knowledge that we call that we call the knowledge the revelatory knowledge that is taken from Allah through his Messengers and the last message that we got from him the last revelatory knowledge that we that we got from him subhana wa tala is the one that was given to the prophet Muhammad sallallahu alaihi wasallam so then I encourage myself and encourage you so much to seek knowledge and to keep seeking so don't be tired don't be bored actually be be be more enthusiastic every every day he said that I accompanied ahed 22 years I never saw him a day but he is different in the other day for 21 days 21 years so then it is knowledge this is
[07:28] The the the the nature of seeking knowledge or actually seeking any anything serious in this life that you need to to be consistent and don't be in rush for getting the results.
[07:46] The this is so crucial so crucial in in seeking knowledge because this is the only proper way.
[07:52] This the only proper way that a person will be rescued in this life and in the in the herea.
[08:03] If you say that what would help me to achieve this what would help me to achieve this goal of seeking knowledge we suggest you three three things three three suggestions that will help you inshallah in seeking knowledge or seeking proper knowledge first.
[08:31] that you need to know before you embark.
[08:34] on this path you need to make sure that you are on the right path.
[08:36] so then when you like to study knowledge when you like to know about knowledge you need to make sure that this is the proper way of seeking knowledge.
[08:44] because maybe some of you know because they have experienced it.
[08:48] there are multiple ways of seeking knowledge.
[08:56] there are multiple ways.
[08:59] some of them are acceptable some of them are not.
[09:01] but there is only one methodology that is acceptable for proper sake of knowledge.
[09:03] what is it.
[09:05] it is the way that he Sall alai wasallam and the sah and their followers and the followers of the followers that they sought knowledge.
[09:08] so then the first thing that you need to make sure is that you know their way of seeking knowledge.
[09:15] how they s knowledge in order to be protected from any bad disruptors that will take you away from the way that they set knowledge because
[09:32] again we just established that they that the knowledge that we receive is a through Revelation specifically or more essentially and within that stream of path of seeking knowledge then you need to make sure that this is the path that they started so then the first suggestion that that we suggest to you and you need to take into consideration is that you need to make sure that you are seeking it the way that our predecessors s it in order to be protected protected from any disruptors that that are taken away from that path.
[10:12] secondly that you need to be accompanied by those people who share the same interest as you so if I'm sorry for this example if you are serious about seeking knowledge but you are sitting with people who are serious about following NBA or you're serious about seeking
[10:33] knowledge but you are surrounded by people who are see serious about you.
[10:38] know robbers or watching soccers this is their interest this is what they are serious about then definitely you making things harder on yourself because you're the you're not making the environment conducive to to what you want so then you need to make sure that you are surrounding yourself in an environment that is conducive to what you're saying so then you surround yourself with serious students of knowledge.
[11:11] Not only they they are students of knowledge but also they are serious students of knowledge because you find a lot of people who say claim that they are Seekers of knowledge while in reality they love seeking knowledge but they are not.
[11:28] So there is a difference between seeking knowledge and between a person who loves knowledge loves M loves.
[11:36] reading books there is a difference
[11:38] between this and this if you seek knowledge
[11:40] it means that you devote yourself to it
[11:41] you need to give it yourself and this is very well known in any type or any form of something serious that you want to seek
[11:48] and I and I encourage you for this because we have a saying in in Arabic we say that whomever accompanies people who pray he will pray even out of shyness because he's shy
[12:11] he will pray the one who accompanies those who are you know going away from prayer he won't he won't pray
[12:24] and this ISD so obvious there is there is no need to prove it more than your observation
[12:32] thirdly you need organization
[12:35] this is a serious thing this is a a crucial thing you need to be organized in order to achieve your goals whatever goal you set you need to be organized.
[12:38] organized for you to seek knowledge you need organization and this is not a cliche.
[12:56] Kos would lead to more Kos us disorientation would lead to more disorientation you need to be oriented to be goal set so then organization is very important and one of the things that I suggest to you or recommend for you to organize your day is to figure out especially in your Society where you live here to figure out a way that you relate your activities to prayer before prayer after prayer I will do this we will I will attend this class I will meet that person and so on and so forth but try as
[13:39] much as you could you relate yourself to the times of prayers and this is going to be helpful we will take in and as you know is a in in this book called is a in you hear sometimes sometimes if you read some of the biographies or autobiographies about a person that he studied meaning that he studied under such and such person so one of two that you hear in the terminology of the Islamic Studies so then you have and you
[14:41] have when we talk about we mean the principles or the doctrinal principles that are talking about what you believe in.
[14:52] and this term was invented or or known known by some that they took that they talk about yes that he mentioned to that this is what we believe in.
[15:17] and but this term as a systematic term to be implemented as a systematic term for a particular type of knowledge s in a particular way this was known by the right in as much as we know that's why you find a lot of differences between them or amongst them in how to define what is what.
[15:44] is what the are what the are but when we talk
[15:51] about it is called after you have the term that
[15:53] is because
[15:56] was circulated I'm talking about what
[16:00] what we later called was circulated but
[16:04] that term was not yet given
[16:07] until
[16:10] was given or mentioned or defined so then when we're talking
[16:13] about it's it's the field that is related to not to meaning to the to to
[16:17] the to the apparent practical matters or actions related to the
[16:25] so it is not related to the things that you that that that are internal they're related to the to to the things that are
[16:49] External, this, me, that, is, that.
[16:54] Is it's it's a very short method.
[16:57] And it's a very good method for any person who just began studying.
[17:06] So I'm asking you, how many people amongst you studied before?
[17:10] Raise your hand and and you studied, right?
[17:26] Explanation, any book of any, any, any book of any writ, any writer.
[17:40] Not, not, we just mentioned that this title given to a particular field of study, it's a particular.
[17:53] Science, so the book that we chose is a very good book to study.
[17:59] To begin with, the one who wrote it is known as IM.
[18:06] He is given the title of IM because he led people in prayer in the two mosques, Mecca and Medina.
[18:29] So he's given the title of IM, the IM of the two.
[18:40] His name is Abd al-Qadir al-Jilani.
[18:51] He was in Baghdad.
[18:51] He moved to
[18:54] Bagdad from J then from Bagdad to Damascus.
[18:57] from Damascus to Mecca.
[19:00] from Mecca to Al Madina then he returned back to n which is just next to J.
[19:02] he was born for 49 AG which is a I think uh 1028.
[19:06] I think it's 1028.
[19:12] he was born in J.
[19:17] J is a you know small village just next to naab in mod Day Iran in the in the in the just western part of of Iran almost.
[19:23] then he he he sought knowledge especially from his father until he was about 20.
[19:27] he was mastering yeah several Sciences then there was some disputes that led him to travel from from J where
[19:56] it was in naab he went to Baghdad.
[19:59] he stayed there for a while then he moved to yeah.
[20:02] and he he taught he studied and Tau simultaneously.
[20:06] then he moved to Damascus.
[20:10] then from Damascus he stayed there for a while.
[20:12] then he went to Mecca where he mastered many of the sciences that he was studying.
[20:20] and he was even teaching when he was there.
[20:24] then he went to he stayed there for about 4 years.
[20:26] then he moved to to Alina.
[20:28] then from Medina returned back to to where the head of n he gave him a school like an Institute.
[20:37] and when he hear school back then it's like a university like a actually like a college like a college not a university like a college so he
[20:57] gave him and and he was the director of
[21:00] it during that period this is his most
[21:04] productive period he wrote a lot of
[21:06] books during this
[21:08] period yes some of his books he began
[21:11] writing before but during that time
[21:13] where he was so
[21:18] productive
[21:20] the you know he's
[21:23] he's
[21:25] he's definitely even though that at the
[21:28] last days of his of his last days he he
[21:32] changed a lot he was not completely
[21:36] purely the way
[21:38] that the people of was believing but he
[21:42] returned from a lot of what he saying
[21:45] because he is considered one of the
[21:47] leaders of that ERA amongst amongst
[21:51] because when we Define we put them
[21:53] into primarily three classes you have
[21:57] the class of of
[22:02] like and others then you move
[22:07] to that is his then
[22:12] then then you move down
[22:16] toi then the the temporary they are just
[22:21] mixed in and and sometimes sometimes
[22:25] sometimes but primarily they are taken
[22:27] from from is the is the
[22:30] pivot it's very important for them
[22:37] so he is a very important figure in the
[22:41] although he before he died and this is
[22:45] recorded he he returned a lot of what he
[22:48] was used to believe or he cast doubt a
[22:51] lot of what he used to believe
[22:53] in and he wrote a lot of books
[23:00] he had a book
[23:03] called very famous
[23:09] book sometimes
[23:13] a very famous
[23:15] sometimes a very famous
[23:15] book he has
[23:19] also he has
[23:21] also he has multiple
[23:26] books in the in the doctrin issues
[23:31] he has very famous book
[23:35] called and also this this me this very
[23:39] short me even he called it Al few
[23:43] papers few
[23:45] papers in he has a very famous
[23:51] book because he was completely he was
[23:56] completely he wrote a book
[24:00] called It's very known
[24:06] as when you hear any any when you talk
[24:11] about not only that when they say
[24:14] that whom they are speaking about
[24:17] about if you hear they
[24:23] say he wrote it was now it is published
[24:27] by 21
[24:30] volumes
[24:35] by he stayed with it for more than 25
[24:39] years with this book you know to edit
[24:42] before he published it he said that even
[24:45] for conferences when I'm given an
[24:48] invitation for a conference I won't go
[24:51] when I'm asked to write an article in a
[24:53] newspaper I won't do I'm devoting myself
[24:56] completely to this book to he said that
[24:59] I am in love with this
[25:02] man but before this publication of his
[25:05] it was published by 12 volumes this is
[25:07] the that I have 12 volumes but he
[25:09] published by 21
[25:12] volumes 21 it's a big one of the biggest
[25:14] books of Islamic jespen based on the M
[25:19] that's why alali came his his student
[25:22] then he summarized it in a book called
[25:25] called
[25:26] called then he summarized his book he
[25:30] called it Al then he summarized that
[25:32] book he called it
[25:35] alaj then
[25:38] came and so on and so forth but the the
[25:43] thing is that
[25:46] that are
[25:48] important for for Islamic jespen
[25:52] especially among the and
[25:55] also especially for for
[25:59] and one of the books is this
[26:01] book even if you if you could if you
[26:04] would like to call it a book these are
[26:08] papers he named them he named
[26:12] them few papers literally few
[26:16] papers that's why it
[26:19] is that will tell you that they are a
[26:23] few and uh this met was not only taken
[26:27] care of sh but by people from
[26:32] all especially but not only by some
[26:37] Malik took care of it some took care of
[26:40] it some Mal took care of it some took
[26:45] care of so it's a book Because of its
[26:47] shortness it's helpful to introduce this
[26:50] science that we call to
[26:53] beginners so that's why they took care
[26:55] of it so there are multiple
[26:59] multiple commentaries and explanations
[27:01] on to this book not only that there arei
[27:05] on this
[27:06] book meaning that you come to an to a
[27:11] commentary then you write on the hand on
[27:15] the on the
[27:17] margin so it's more elaboration on the
[27:21] commentary and it's a phenomenon known
[27:25] after the seventh century in the Islamic
[27:27] history
[27:28] we began to witness what we
[27:31] Calli so the this book
[27:37] um you can read it
[27:40] into in a in a in
[27:44] a and you can re read it as poem the one
[27:49] who made poem for it
[27:53] who have you ever heard
[27:58] is a
[27:59] poem for this PR
[28:03] J for
[28:05] this for this book so he took the
[28:08] concepts the topics the
[28:11] subjects then he made them into pool
[28:14] what's the purpose in order to make it
[28:23] memorizable it's known as
[28:29] and wehd covered this and and this this
[28:32] book is explained you can say that every
[28:38] every week is explained in the Muslim
[28:40] World more than what thousand
[28:44] times it's a very famous book it's very
[28:48] well served very well served so then if
[28:52] you take this book it's definitely going
[28:54] to introduce you to to this science and
[28:57] it will make you engage
[28:58] with the secret of of knowledge all
[29:00] around all all around the world you will
[29:04] be so
[29:05] connected I can guarantee you you won't
[29:08] find any person who studied
[29:10] knowledge just if you mention to him he
[29:13] knows what you're talking about okay so
[29:16] this is Will in encourage you to take
[29:19] care of this of this
[29:25] book
[29:27] The he will mention the meaning of
[29:31] of but before we talk about the meaning
[29:34] of or the definition of it I'd like
[29:39] to uh just give you a brief so brief
[29:42] introduction to
[29:44] what what
[29:46] lead to this science as a systematic
[29:49] science that we
[29:54] call for
[29:55] certainty the concept of
[29:59] the the the the
[30:02] the the original concept of that they
[30:06] are in the book of Allah in and in the
[30:08] sun of the Prophet s and he s Al
[30:11] wasallam used them
[30:12] definitely the sah also used
[30:15] them the
[30:17] followers and the followers of the
[30:19] followers definitely without a
[30:21] doubt
[30:22] however you know
[30:26] when they
[30:28] they moved as you know that because of
[30:32] the
[30:34] conquest they moved they moved all all
[30:37] around the con the the conquered
[30:41] lands and then amongst
[30:45] the they were
[30:47] particular they were known as
[30:50] knowledgeable people and the sahab who
[30:54] spread the
[30:55] knowledge and those who spread the
[30:57] knowledge they were people who were
[30:59] taken from them taking Knowledge from
[31:01] them there are students specific
[31:03] students to
[31:05] them you have known for you have known
[31:10] for you have known for
[31:13] a that the meaning that that they were
[31:16] that they have a particular way of of
[31:20] of deducing ruling and delivering them
[31:24] and they were people who were ready to
[31:26] take from them their m theology their
[31:28] way their fwa their their their their
[31:31] understanding and so on and so
[31:33] forth
[31:36] so known for a
[31:40] lot known to be mu they are a
[31:44] lot so you have on on top of them you
[31:47] have
[31:48] abak then you have then you have then
[31:51] you have
[31:52] Ali then you have the likes of
[31:58] you have the likes of
[32:01] abdah
[32:04] Z those type
[32:08] of but for to be known for to be
[32:13] judges you have for almost seven very
[32:16] welln the they were but to be very well
[32:20] known you have you have almost seven you
[32:24] have
[32:25] om you have Ali
[32:28] you have
[32:30] abdah you
[32:32] have you
[32:35] have also you
[32:38] have abdah AB you have
[32:41] also they are known to
[32:44] be also you
[32:47] have to the extent that was asked even
[32:51] AB he
[32:52] said yes he was he was given judgment
[33:00] then then then the of the S returned
[33:05] back to three sah that people took from
[33:08] them meaning that they had
[33:11] students those students took from them
[33:13] and they spread it around they they give
[33:15] it to those people who came afterwards
[33:17] and they were three you have you have
[33:21] zabit who was in
[33:23] Medina then you have abdah who was in
[33:27] kufa
[33:28] then you have who was in
[33:31] me so you have those
[33:35] three they were spread around and they
[33:39] lived and they had students who took
[33:41] from them
[33:43] knowledge what I'm alluding to is that
[33:47] because of this
[33:49] differences amongst
[33:52] the the geographical differences and the
[33:55] and the and the and the way that they
[33:58] sought knowledge and they took it from
[34:00] the prophet wasam and the way that they
[34:02] delivered
[34:03] it because of
[34:05] that eventually we have two major ways
[34:11] of deducing
[34:15] rulings that the companions of those
[34:19] sahab especially the people of and the
[34:23] people of because these are the two
[34:25] major places
[34:28] now they began to develop particular
[34:31] ways of deducing knowledge of deducing
[34:37] rulings legalistic or Juris Prudential
[34:40] ways of knowing the
[34:43] ruling what we have is that we have
[34:47] people
[34:48] who would
[34:51] expand
[34:53] their their way of deducing through
[34:59] reasoning and you have particular sah
[35:02] because
[35:03] of the the amount of text that they have
[35:07] that they don't feel the need to expand
[35:10] the reason that they have already
[35:13] have the text that would give them the
[35:16] ruling for that particular
[35:19] issue so because of
[35:21] that you find
[35:24] that that there were differences among
[35:27] amongst them that needed some
[35:30] systemization in order to make or in
[35:33] order to regulate the way of theing the
[35:37] rulings what happen is that when we
[35:39] reach the era
[35:42] of the ER of the very
[35:47] welln we're talking
[35:50] about around
[35:53] 140 140 150 160 around this what we have
[35:58] is
[36:00] that now the the the people who who are
[36:07] used to one particular
[36:09] way of sahabi school of the doen rulings
[36:15] are now
[36:17] established the same thing for another
[36:20] sahabi what happened is
[36:23] that there
[36:24] were debates about the best way of
[36:29] regulating the the the the
[36:34] particular yeah there were debates about
[36:37] the best way of seeking the proper
[36:41] ruling so you
[36:44] have at that era like
[36:48] me you have the likes ofik
[36:58] those people during that
[37:01] era they were debating about the best
[37:04] way the best axioms that a person can
[37:08] depend on in order to deduce the
[37:11] rulings what happened is that
[37:19] when when he came he find out
[37:23] that that no everybody is a agreeing on
[37:28] the other on the other issue but they
[37:29] cannot communicate that there is no
[37:31] language of
[37:33] communication what he
[37:36] did he he was asked by some of the of to
[37:42] write a
[37:43] book to point out some sort of
[37:48] systemization of how to come to a
[37:52] conclusion to know a ruling how how to
[37:55] know a ruling
[37:58] the one who sent him letter to ask him
[38:01] this this question
[38:06] was he wrote him a letter ask him to
[38:09] write him a book or a treaties on how to
[38:13] know how to come to the conclusion of
[38:16] ruling and that's
[38:18] what responded or did he responded by
[38:22] writing a
[38:24] letter
[38:26] epistle to point out how to
[38:30] systematically deduce rulings from the
[38:32] book of Allah and and from the Sunnah of
[38:34] the Prophet sallallahu alaihi was
[38:37] through textual evidence and through
[38:41] reason reasonable evidence or rational
[38:45] evidence it is very well known
[38:49] as the epistle the with the capital
[38:56] E said that I read it more than 50 times
[38:59] every time I read it I find something
[39:01] new I benefit from it and it
[39:05] is
[39:07] so because of this he is known to be the
[39:10] founder
[39:13] of because he is the founder of
[39:15] regulating the way of
[39:17] making regulating the way of deducing
[39:20] the ruling from the sources from the
[39:22] legalistic
[39:24] sources so then if you are asked about
[39:27] that question who is the founder of then
[39:29] you would
[39:31] say does that mean that there was
[39:34] no before him so what does that mean he
[39:38] just he just systemized it he brought it
[39:44] together yeah now for a person for
[39:46] example to debate Abu
[39:48] hanifah or Abu hanifah to debate another
[39:51] person there is a systematic way of
[39:54] coming around based on which we will be
[39:55] able to debate there is a
[39:58] language before that everybody will come
[40:00] to the deduction without that with the
[40:03] lack of this common language so this is
[40:07] what did in his book
[40:11] called so then
[40:13] after now we have what we call he didn't
[40:17] call it again it was only called after
[40:22] this after this term was established and
[40:27] and
[40:33] circulated
[40:36] the so now you have the book translated
[40:40] right you have the
[40:47] book The so we will we will go over what
[40:51] he's saying and the things yeah look the
[40:55] way that we will go over this yeah and
[40:57] this book we won't
[40:59] elaborate
[41:01] is that you should it should be
[41:03] mentioned here
[41:06] that
[41:09] was through the
[41:11] development you had three
[41:15] major um
[41:18] methodologies in writing
[41:21] for or
[41:23] in you have a method that is called the
[41:26] method of
[41:27] or the method
[41:30] of then you have a method called the
[41:33] method
[41:35] of and and and the third way or the
[41:38] third method it's called the method
[41:41] of it's called the method of
[41:44] combination the method of combination so
[41:48] then through the
[41:50] development it
[41:55] it it formed
[41:58] into three major methods in writing so
[42:02] you have the method
[42:04] of and we won't take time to elaborate
[42:08] on their method but their method relates
[42:11] that to establishing the the
[42:14] a the without having a lot of examples
[42:19] so it's basically
[42:21] theoretical a lot of of it is
[42:23] theoretical it's abstract there is no
[42:26] lot of example concrete examples so a
[42:29] student will be so
[42:32] overwhelmed by the by the theoretical
[42:36] domain of so he will end up not knowing
[42:41] the particular implementations of what
[42:43] we
[42:44] call rulings because they are intended
[42:48] for
[42:50] rulings as opposed to this methodology
[42:53] you have the methodology of or the
[42:55] methodology of
[42:58] this is very effective in knowing what
[43:00] the examples a lot of examples a lot of
[43:03] implementations a lot of conrete but
[43:06] there is no masterfulness
[43:08] of the theory behind it so they will
[43:12] give you the
[43:13] theory the maximum without a lot of
[43:17] elaboration and then they will indulge a
[43:20] lot in the concrete
[43:23] examples then you had people came after
[43:25] them that they tried to combine between
[43:27] the two methodologies given the the
[43:30] theoretical aspect it's it's it's due
[43:33] while also
[43:35] maintaining the the the the the concrete
[43:40] examples
[43:43] so what what would what happened as a
[43:47] consequence of this you had you have in
[43:51] two obstacles that they that you need to
[43:53] be cautious
[43:55] about first
[43:57] that you will find a lot of a lot of
[44:00] logical issues logical issues not
[44:03] logical issues rational
[44:07] issues in terms of using logic the
[44:11] aristan
[44:14] logic what we call it the the
[44:16] syllogistic
[44:18] logic
[44:20] in and the first person who added logic
[44:24] to
[44:26] is is Al gazali he had a book called
[44:30] Al in that book he added he added logic
[44:36] and then you can say that almost any
[44:39] person who came after him he added logic
[44:42] in in the in their treaties or in their
[44:45] books for for
[44:48] for so what I'm saying is
[44:50] that is
[44:53] so I'm not saying corrupted but so
[44:58] um
[45:01] so so a student will be so
[45:05] hindered from engaging in in a in a in a
[45:11] concrete way because of this because of
[45:14] this complexities of logic that are
[45:16] added before these books so then bear in
[45:19] mind that we don't care about this
[45:23] logic in this book we won't mention
[45:27] anything of what they are talking about
[45:29] okay and
[45:31] secondly
[45:33] that there are particular issues that
[45:37] they seem to
[45:40] be
[45:43] um
[45:45] juristic or legalistic while they are in
[45:48] reality they are
[45:50] doctrinal they are based upon doctrinal
[45:53] assumptions or already established
[45:55] doctrines
[45:59] now if there is a need while we go
[46:02] through this book to point out so
[46:04] briefly and shortly the relationship
[46:08] between the the doctrinal aspect of the
[46:12] subject matter and the
[46:16] juristic aspect of it if there is a need
[46:19] for that we will mention this however if
[46:21] there is no need or if I feel that it's
[46:24] that it will make things complicated I
[46:26] will just
[46:27] pass by
[46:28] it so then our our purpose we can
[46:33] summarize our purpose of sure of of
[46:36] explaining this book into three three
[46:40] purposes first to introduce you to this
[46:45] science you know about
[46:48] it and
[46:51] secondly that you will understand and
[46:54] appreciate what is mentioned in the
[46:56] books of
[46:58] of that the rulings that they are given
[47:01] in the books of they are not just
[47:04] sitting around and then they are given
[47:07] rulings they they they there were a huge
[47:09] effort in order to give you the
[47:12] ruling okay and
[47:14] thirdly that will make you that
[47:20] prepared when you study when you study
[47:23] you will understand how the
[47:25] justification is
[47:28] so our purpose now is to enable you from
[47:31] these three things again what are they
[47:34] and bear them in
[47:36] mind first of all we want you to be
[47:39] introduced to this science yeah you know
[47:42] the subject you know the the concept so
[47:46] if I say to you what is you know what is
[47:50] if I say to you what is you know what is
[47:53] if I say to you what is you know what is
[47:57] if I say to you what is you know what
[48:00] what is and so on and so
[48:11] forth and so on and so forth so you know
[48:14] these Concepts you won't be like a a
[48:17] person sitting for example you attending
[48:20] a you know physics
[48:23] class and they speak about gravitational
[48:26] moment and they fill the wall with
[48:29] equations and you're
[48:32] sitting you know eating your nails you
[48:35] don't know what's going on we we would
[48:37] like you to be away from this you know
[48:40] what's going on not necessarily you
[48:42] participate but you know what's going on
[48:45] okay so that's the first purpose of it
[48:48] and
[48:49] secondly what's the second purpose you
[48:51] appreciate what you
[48:54] read whether that they are
[48:58] or you appreciate don't ever think that
[49:02] they are just giving it like
[49:04] this there is a huge effort in order to
[49:06] give you the ruling and
[49:12] thirdly understand the meths of
[49:14] extraction that are founds exactly so
[49:17] then you will understand the books of so
[49:21] it's not only appreciation but also you
[49:23] will be able to participate in
[49:25] understand
[49:29] so that's the purpose of it any other
[49:31] matters we won't mention it because this
[49:33] is a very long science actually as any
[49:37] science if you'd like to give it your
[49:39] time your effort it is it is it is a
[49:42] very long it's a very long
[49:50] journey is this the speech
[49:54] of so it it begins from the
[49:58] right so then we won't read the the the
[50:01] introduction we will
[50:05] read so there is no need to talk
[50:08] about right there is no need to talk
[50:11] about it you know you know you know what
[50:16] is the meaning
[50:17] of the meaning of Allah the meaning
[50:22] of and the rulings related to it right I
[50:25] think we went over it several times
[50:28] he
[50:31] said
[50:33] look these titles are not from this is
[50:36] from the
[50:37] editor just immediately
[50:45] said translated more or less I didn't go
[50:48] over this translation but but we'll go
[50:50] over it insh and we'll make sure that it
[50:52] is yeah accurate to the
[50:54] best possible way he said these Pages he
[50:59] didn't call
[51:01] them these Pages include sections of the
[51:05] fundamentals of Juris
[51:06] Prudence better to be put you call them
[51:10] the
[51:11] principles the principles Just Right
[51:14] Above
[51:15] It the principles who could give us one
[51:19] major difference between a fundamental
[51:21] thing and a principle
[51:25] thing you know princi principal the
[51:27] adjective of it
[51:29] principal a
[51:32] l one major difference what's the
[51:36] difference between me saying that this
[51:38] is a fundamental thing and this is a
[51:40] principal thing the
[51:42] principal the principles buil so
[51:46] fundamental is the or the origin the
[51:49] principle stems off from the uh the
[51:53] fundamental again the principle stems
[51:56] off from the fundamental so it's it is
[51:58] it is a
[52:00] major it is a major subject regarding
[52:02] the fundamental go back to the F exactly
[52:06] so then a major
[52:08] thing for a for a fundamental thing it's
[52:13] called
[52:14] principle for
[52:17] example it's a
[52:19] fundamental to
[52:22] pray okay it's a fundamental what's the
[52:26] most most important thing about
[52:30] prayer is to be a
[52:34] muslim okay so it's principally
[52:37] obligated upon any person to achieve
[52:39] that that fundamental to be muslim okay
[52:44] so a principle thing is a major import
[52:47] an important thing about a fun something
[52:50] fundamental so then when he says
[52:53] fundamentals we're talking about
[52:55] principles of Juris Pruden because the
[52:57] fundamentals are already
[52:59] established that's why the differed is
[53:01] it acceptable for non-muslim to be M or
[53:04] not the differ is
[53:08] the who is not Muslim
[53:12] accepted not in terms of giving the
[53:15] fatwa but giving the Juris Prudential
[53:18] opinion you have two major opinions
[53:21] about this so let's suppose that we have
[53:23] an orientalist who studies who studied
[53:25] Islam and he is
[53:27] impartial neutral and he said that I
[53:32] that I come to the conclusion regarding
[53:35] a particular issue in about such and
[53:37] such the differed whether or not we take
[53:41] his opinion
[53:44] seriously
[53:45] okay so then
[53:48] the even though that the that the provid
[53:51] opinion is that that we don't accept
[53:53] because still the impartiality is only
[53:55] in the matter not in in given the ruling
[54:00] okay anyways so then the fundamental the
[54:03] the fundamentals should
[54:05] be replaced with with principles of
[54:10] jurisprudence which is composed of two
[54:13] individual Parts okay he
[54:16] said this or
[54:20] these these Pages
[54:23] now when you mention when you say these
[54:26] things you have when you
[54:34] have
[54:36] it's the thing that you point to is
[54:40] either that it exists abstractly or it
[54:44] exists
[54:46] concretely okay so you can say that this
[54:51] is what I'm thinking about so where is
[54:54] it it's in your
[54:56] mind and you can say that this is my car
[55:00] which I am thinking about so it is
[55:02] concrete why we say that now when the
[55:05] author says these
[55:07] Pages then either that he has already
[55:12] written this
[55:13] treaties so then he is mentioning or
[55:15] pointing to something concrete exists or
[55:20] that he is writing
[55:22] it before he has completed the paper so
[55:26] therefore because he is so familiar with
[55:30] what he is talking about he is making it
[55:33] like it exists
[55:43] concretely he is so familiar about what
[55:45] he's talking about to the extent that
[55:48] even though it is abstract it's as if it
[55:51] it is in front of
[55:53] him why we say that because look if you
[55:57] master things then they will be for
[56:02] you almost equal in their existence as
[56:07] abstract or concrete
[56:10] or the
[56:12] Lesser your masterfulness of a thing the
[56:17] Lesser it becomes in
[56:24] your the Lesser it becomes in the
[56:27] concrete it's it's in your imagination
[56:31] that's what that's why you find a lot of
[56:32] people that their way of thinking is is
[56:36] is is what imaginary or
[56:39] idealistic because they don't Master
[56:42] reality so the author said these Pages
[56:47] then it's either that it was before
[56:50] before or
[56:51] after what what do we know we know that
[56:55] that he wrote it
[56:57] before so what does that tell
[57:00] us that this author is mastering what
[57:03] he's talking
[57:07] about maybe I missed but as far as how
[57:10] we are certain that he
[57:18] wrote now he's he's saying these Pages
[57:21] even before they are concrete because
[57:25] they are for him as if they are
[57:29] concrete yeah like if if you say to a
[57:33] person you know those me you go to a
[57:39] restaurant because that person he made a
[57:41] sandwich you know hundreds times
[57:44] thousands of times he can tell you
[57:47] exactly how it
[57:49] tastes right he will tell you exactly
[57:52] how it
[57:53] tastes because of a lot of practice is
[57:57] that which is not yet existent outside
[58:00] of his mind it's as if it is existence
[58:05] in in concrete form because of a lot of
[58:09] practices this is exactly what has he's
[58:13] mastering what he has to the extent that
[58:15] he saying these Pages as if they are
[58:17] already existing despite the fact that
[58:20] he is about to write them they haven't
[58:23] yet existed in a in a concrete form okay
[58:26] okay he said these Pages include
[58:32] sections include
[58:40] sections theic
[58:43] language translated include to
[58:48] include in the Arabic language it means
[58:51] to
[58:52] cover but to cover completely
[58:56] if you govern partly this is not
[59:00] called the prophet wasam he prohibited
[59:02] us
[59:05] from to be covered
[59:07] completely and differed why he
[59:11] prohibited
[59:12] us why us from to be covered completely
[59:17] some say that because if he is covered
[59:20] completely if someone attacked him or
[59:22] something happened to him he won't be
[59:23] able to maneuver he won't be able to
[59:25] move smoothly so that he will be HED so
[59:28] let's say that he is you know going down
[59:31] the stairs and while he is in the stairs
[59:33] something happened to him if he's
[59:34] covered
[59:35] completely you know what's going to
[59:37] happen to him some said the reason
[59:40] because of which he prohibited us from
[59:42] covered
[59:43] completely is that his will be shown if
[59:47] you
[59:49] have then if you raise your your your
[59:52] knees what would
[59:54] happen your will be exposed so because
[59:58] of that he prohibited us from the point
[01:00:01] is that meaning to be covered completely
[01:00:05] he said these Pages include sections
[01:00:08] they
[01:00:09] covered
[01:00:13] sections that that they covered sections
[01:00:15] he said here what
[01:00:20] is well Al linguistically speaking Al
[01:00:24] meaning to separate translated as
[01:00:29] separation meaning to be
[01:00:32] separate that they departed from the
[01:00:35] place where they are meaning that they
[01:00:36] are away from the place where they
[01:00:38] departed
[01:00:42] from it's called
[01:00:44] fil fil the the the you know
[01:00:49] the the child of a of a camel it's
[01:00:52] called fail
[01:00:54] why it if it tees an age that it goes
[01:00:57] away from its mother then it's
[01:01:01] called so meaning to be
[01:01:04] separated
[01:01:06] separated
[01:01:08] segregated
[01:01:09] okay what is f for for for
[01:01:13] the in order to facilitate
[01:01:17] knowledge they have agreed
[01:01:20] on a methodology of
[01:01:23] calling a section or a segment of
[01:01:26] knowledge to be called
[01:01:29] f and then a segment of knowledge they
[01:01:32] call it B and they call a segment of
[01:01:36] knowledge they call
[01:01:40] iTab also a segment of knowledge that
[01:01:42] they call
[01:01:44] it sometimes it is called they call
[01:01:49] it they
[01:01:52] call what is the difference
[01:01:54] terminologically
[01:01:56] they they come and they
[01:02:07] say and so on and so forth what is
[01:02:11] you're talking about a particular
[01:02:16] subject it has all of
[01:02:21] its and soab is the the the biggest
[01:02:27] title then you
[01:02:29] have what bab bab what is a bab it's a
[01:02:34] title given for some knowledge that
[01:02:37] would
[01:02:38] include
[01:02:40] and hence what is
[01:02:45] f meaning that you have collection of
[01:02:49] what m a collection of M issues issues
[01:02:54] particular issues
[01:02:56] so then when the author
[01:03:00] says what he's talking
[01:03:03] about he's talking about the collection
[01:03:06] of
[01:03:07] M that he will go to a particular M they
[01:03:10] have a common denominator and he will
[01:03:12] discuss them he
[01:03:17] said so he's not talking about
[01:03:20] collection of of whatever
[01:03:24] say mean this
[01:03:27] called meaning that you will ask him
[01:03:30] about of
[01:03:36] what what is
[01:03:42] it then he went on to Define you should
[01:03:46] know that not only Us in the Islamic
[01:03:49] Studies but also amongst thinkers that
[01:03:52] we
[01:03:53] have two major way ways of defining
[01:03:57] things and it should be mentioned here
[01:03:59] that there is a difference between a
[01:04:01] concept and
[01:04:03] definition definition is what we
[01:04:07] call are you with
[01:04:09] us please stay
[01:04:12] focused there is a difference between
[01:04:14] definition there
[01:04:16] is and
[01:04:19] concept what is the
[01:04:21] difference first of all let's define
[01:04:23] what what let's what definition
[01:04:27] is you feel the paradoxy
[01:04:30] right what what is meaning what is
[01:04:36] definition it's a it's a logical
[01:04:41] term it
[01:04:47] is it's a it's an an abstract statement
[01:04:53] in answering a question of
[01:04:56] what is what is
[01:05:01] is okay not how does me or how is what
[01:05:08] is so then again what is what is the
[01:05:11] definition what is the
[01:05:15] definition an abstract
[01:05:18] statement to the question what is to the
[01:05:21] question what is so now we need to
[01:05:26] decompose this statement that we just
[01:05:29] say because look look two major fields
[01:05:34] that they take care of what they said so
[01:05:37] much they take care of their terms so
[01:05:40] much so
[01:05:42] much what are these two
[01:05:45] Fields
[01:05:48] huh the league legalistic Juris
[01:05:50] Prudential they take care of definition
[01:05:52] so much
[01:05:55] there is a different by La you can be
[01:05:58] imprisoned you can be freed only because
[01:06:01] of the definition you can be in prisoned
[01:06:03] for 50 years you can be
[01:06:07] freed because of the definition just
[01:06:09] because of the definition so the
[01:06:10] definitions are so meticulously take
[01:06:13] care of the other the other people who
[01:06:16] take care of their terms are the
[01:06:18] philosophers or the thinkers the the
[01:06:19] so-called
[01:06:21] thinkers they are so meticulous about
[01:06:23] their their their definition
[01:06:26] so then when we say it's an
[01:06:29] abstract simply put when you talk about
[01:06:32] something that is abstract and it is in
[01:06:34] your
[01:06:35] mind one major characteristic of
[01:06:38] something that is abstract is we call K
[01:06:41] what is meaning
[01:06:45] that that when you think about
[01:06:49] it it does not prohibit things to be
[01:06:52] included in the process of thinking this
[01:06:55] is called what
[01:06:58] abstraction so then what is it's an
[01:07:01] abstract statement so then
[01:07:05] what now this this imagination where it
[01:07:08] is in your mind it's not yet concrete
[01:07:12] outside of your mind now this process of
[01:07:16] abstraction zation they call it where
[01:07:19] where what is what is the purpose of it
[01:07:23] to answer what is
[01:07:27] hence hence you're looking about what
[01:07:30] they
[01:07:32] call that is it's in your
[01:07:36] mind what
[01:07:37] I'm what is important here is that when
[01:07:40] we talk about you're talking about the
[01:07:43] things in the affirmative way you're not
[01:07:46] talking about it in the negative
[01:07:49] way if you would like to define
[01:07:52] something you don't Define it by what it
[01:07:54] is not
[01:07:56] not in a negative way you need to Define
[01:07:58] it by what it is so if I say to you what
[01:08:02] is
[01:08:03] a me if I say to you what is what is
[01:08:07] mathematics it's not proper to say to me
[01:08:11] well it is not
[01:08:12] physics you don't Define it by the
[01:08:16] negation okay you need if you like to
[01:08:19] define something you need to Define it
[01:08:21] by
[01:08:21] what by what it is meaning by the
[01:08:24] affirmation you need to affirm
[01:08:27] it what is the
[01:08:29] concept application huh application for
[01:08:34] no but it's a good
[01:08:37] attempt when we talk about a concept in
[01:08:40] a very simple language because we we're
[01:08:42] not here talking about any
[01:08:45] concept concept it means that you are
[01:08:48] not talking about the thing what it
[01:08:51] is what you understand of
[01:08:54] it you your understanding of it whether
[01:08:57] in the in the affirmation in the
[01:08:59] affirmative way or in the negative way
[01:09:02] so that lead
[01:09:03] us that leads us to the understanding
[01:09:07] that in the process of
[01:09:10] conceptualization you can
[01:09:12] negate while in the process
[01:09:15] of defining you cannot so one major
[01:09:18] difference between
[01:09:20] conceptualization and definition is that
[01:09:24] in the in the conceptual terms you can
[01:09:28] def you can understand them by negating
[01:09:30] what they are as opposed
[01:09:33] to definitions you cannot understand
[01:09:36] them by by by negation you need to
[01:09:39] affirm them what they are okay so
[01:09:44] then
[01:09:46] now this is not for us not only for for
[01:09:51] jurists that they that they try to
[01:09:54] understand things by
[01:09:56] definitions
[01:10:01] because thinkers they say that we have
[01:10:04] three levels of defining things they
[01:10:06] have some something that is called
[01:10:08] functionalist
[01:10:10] definition something that is called
[01:10:13] essentialist definition and something
[01:10:15] that is called
[01:10:16] subjectivist def
[01:10:19] definition now what is the essentialist
[01:10:24] definition it is is the one that we just
[01:10:26] talked about it is it is essentialist
[01:10:29] you're talking about
[01:10:32] the in their in their language they call
[01:10:35] it they call it the aquity the aquity of
[01:10:39] a
[01:10:40] thing then you have the functionalist
[01:10:43] meaning
[01:10:45] what's what's the purpose behind that
[01:10:48] thing for example if I say to you what
[01:10:51] is a c you say it moves
[01:10:53] people so you're not defining that thing
[01:10:56] by its equinity you're Define it by its
[01:10:59] function and you can Define it by the
[01:11:02] subjective way it is called a
[01:11:04] that yeah meaning how is it related to
[01:11:08] you how do you feel of it what is a
[01:11:11] carve for
[01:11:13] you then you say it
[01:11:15] is for example if I say to you what is a
[01:11:19] car for
[01:11:21] you yes
[01:11:23] you something
[01:11:28] for everybody it has
[01:11:32] for well for
[01:11:36] [Music]
[01:11:37] everybody subjective subjective to
[01:11:41] you me for example if I say to you to
[01:11:44] make it clear for you for me what is a
[01:11:48] car for you what is a car for me is
[01:11:51] knowledge
[01:11:55] me what is a car for you is knowledge
[01:11:58] then you will ask me in what way because
[01:12:00] it is subjective to me I say to you that
[01:12:03] will because of the car I was able to
[01:12:05] attend the
[01:12:06] classes okay so this is called
[01:12:08] subjectivist definition it is related to
[01:12:11] you now the subjectivist is for
[01:12:15] media serious knowledge they don't care
[01:12:18] about it that much subjectivist
[01:12:20] definition they care about
[01:12:23] what functionalist and this is amongst
[01:12:26] the hard
[01:12:27] Sciences while in the social studies or
[01:12:30] Humanities they they care about the
[01:12:33] essentialist definition this is what
[01:12:36] they care about much it does not mean
[01:12:38] that they don't care about these these
[01:12:40] definitions but this is what they care
[01:12:42] about
[01:12:44] much now when we'd like to Define what
[01:12:48] as you noticed that it is composed of
[01:12:52] two
[01:12:53] words so before we go to talk about
[01:12:58] defining we need to
[01:13:01] Define what is what is then we Define it
[01:13:07] as a compound term you call it a phrase
[01:13:11] in your language they call a phrase or
[01:13:15] sometimes it is called adum sometimes
[01:13:18] sometimes adum means a phrase sometimes
[01:13:20] edium means a
[01:13:21] statement
[01:13:24] okay this this is how the this is how
[01:13:27] they used to do it if you'd like to look
[01:13:31] we have what we
[01:13:36] call are you with us are you with us now
[01:13:41] we have what we
[01:13:46] call our terms are either to be
[01:13:52] composed so therefore you will look at
[01:13:54] that
[01:13:56] term by its composition by looking at
[01:13:59] the words that they compos
[01:14:01] it the second way of looking at it the
[01:14:05] second perspective looking at it is to
[01:14:07] look at the term as a title for a
[01:14:09] particular
[01:14:11] science in the first type we call
[01:14:16] it how do you know when you have an
[01:14:19] apostrophe in English
[01:14:21] apostrophe when you put this small small
[01:14:25] K okay then you make it possessed this
[01:14:30] is called in the Arabic
[01:14:34] language then after you understand it as
[01:14:38] what do we mean by it as a particular
[01:14:41] title for that particular field of that
[01:14:43] particular science okay that's why the
[01:14:48] said he pointed
[01:14:51] to which is composed of two two
[01:14:55] individual
[01:14:59] Parts composed compound
[01:15:04] of two
[01:15:06] parts individual individual part two
[01:15:10] composed individual
[01:15:13] parts so then the first consideration
[01:15:15] the the
[01:15:16] first understanding of it is to look at
[01:15:19] the first part then first of all we will
[01:15:23] decompose it then we will understand
[01:15:26] each part of it individually then we
[01:15:29] will look at it as a title for that for
[01:15:32] that particular science that we
[01:15:35] call
[01:15:37] okay you
[01:15:41] understand he
[01:15:47] said okay he said for he begin with now
[01:15:53] in the Arabic language
[01:15:56] in the Arabic
[01:15:57] language the
[01:15:59] best the best interpretation of it is
[01:16:06] that if you have some linguistic
[01:16:09] familiarity it is better to
[01:16:13] say but because of the linguistic
[01:16:15] hindrance we will
[01:16:17] say
[01:16:20] okay now he's saying the root
[01:16:25] is the root this is the translation of
[01:16:28] this is not the meaning
[01:16:29] of so if if someone says to you what's
[01:16:32] the meaning
[01:16:34] of translated to me you
[01:16:37] say dictionar in the Lexicon the root
[01:16:42] okay what is the mean what is what is
[01:16:45] the linguistic meaning of it not the
[01:16:49] translation he
[01:16:52] said is that which other topics are
[01:16:55] based
[01:16:56] upon now when he say other topics he
[01:16:59] made it in the in the abstract not in
[01:17:02] the concrete while in
[01:17:04] reality the
[01:17:07] root that which things are built upon or
[01:17:10] based on would include concrete things
[01:17:13] and Abstract
[01:17:15] things okay for
[01:17:20] example
[01:17:23] that the the basis for a building the
[01:17:27] basis for a for for a building these are
[01:17:32] what the these
[01:17:34] are okay these are for for the house or
[01:17:38] for for the building and these are
[01:17:41] concrete
[01:17:44] also to put it in the in the abstract
[01:17:48] you can say that the roots for our love
[01:17:53] is our relationship
[01:17:56] okay so our our love is based upon
[01:18:02] what relationship which is abstract not
[01:18:06] something to hold okay so then when he
[01:18:11] says is that which other topics are
[01:18:13] based upon it should be
[01:18:16] added not only not only topics but
[01:18:22] also me substance or or or or you can
[01:18:25] say concrete and
[01:18:30] Abstract okay so he
[01:18:33] said
[01:18:34] now because he
[01:18:38] mentioned then in order to make it
[01:18:40] clearer for you to distinguish between
[01:18:43] and the
[01:18:45] non he needs to point out what the
[01:18:48] opposite or the Theos of of what is the
[01:18:53] position of the
[01:18:57] in the Arabic language it is
[01:19:02] called
[01:19:04] you you know if I'm speaking about you
[01:19:07] know imagine yourself
[01:19:09] driving okay and while you're driving
[01:19:12] you need some you need you need to go to
[01:19:16] you
[01:19:17] know you know to grab some food because
[01:19:21] you you you stop to grab some food you
[01:19:24] will take some
[01:19:27] windshields because I stopped to grab
[01:19:30] some food well it's it's time it's good
[01:19:32] to to take windshields this is
[01:19:36] called because he mentioned
[01:19:40] the by the way this
[01:19:43] is okay this is he said the
[01:19:49] branch this is how he transliterated it
[01:19:52] is that which is based upon another
[01:19:55] the same thing you say concrete and
[01:20:00] Abstract okay so then what is the
[01:20:02] translation
[01:20:04] of what is the translation
[01:20:07] of the
[01:20:09] root what is the meaning
[01:20:14] of that which is a thing a thing is
[01:20:19] built
[01:20:20] upon or based
[01:20:23] upon by the way what
[01:20:26] is since we mentioned
[01:20:29] mentioned what is the translation
[01:20:32] of Branch
[01:20:35] Branch what is the mean of a
[01:20:39] branch that which
[01:20:42] is based upon other things okay concrete
[01:20:47] or abstract so it
[01:20:50] is and if you'd like would like to
[01:20:53] engage in this just so briefly and hence
[01:20:56] you have four
[01:20:57] scenarios concrete upon
[01:21:00] concrete concrete upon
[01:21:04] abstract AB abstract upon abstract
[01:21:07] abstract upon concrete
[01:21:25] include because there is a huge debate
[01:21:28] is the in your mind or the ma in the
[01:21:31] outside for example if you
[01:21:35] see if you see a car far away from you
[01:21:39] while it's moving towards you then you
[01:21:41] see that this car is for example is a
[01:21:44] you say that it's a
[01:21:46] pickup but while it's while it's getting
[01:21:49] closer to you well this is
[01:21:52] Mazda okay
[01:21:55] for example yeah well it seems that
[01:21:58] person is
[01:21:59] applying
[01:22:01] but now what is what is the meaning is
[01:22:04] that what you thought it to be when it
[01:22:06] was pickup or when it is a MDA what is
[01:22:09] the
[01:22:11] meaning this is the
[01:22:13] debate the meaning is the concrete is in
[01:22:16] the
[01:22:20] concrete okay because we can there is no
[01:22:23] problem between us if we arbitrarily
[01:22:25] agree that the pickup is the Mazda and
[01:22:28] the Mazda is the pickup there is no
[01:22:31] there's no problem it's just anatural
[01:22:34] but where is the meaning okay so that's
[01:22:37] that's why you you'll find some say that
[01:22:40] we
[01:22:42] say they don't
[01:22:44] say because of this meticulous
[01:22:47] understanding
[01:22:53] anyways it should be mentioned here that
[01:22:57] when you speak
[01:22:59] about now he
[01:23:02] said this is in the general term however
[01:23:07] in the
[01:23:08] usage in the
[01:23:11] usage jurists when when you
[01:23:15] hear they use it for multiple meanings
[01:23:19] so if you if you open a book
[01:23:22] of you will go through
[01:23:29] and so on so forth so when you when you
[01:23:32] go through this word it has in the
[01:23:35] jurisprudential usage or juristic usage
[01:23:38] it has multiple meanings are you with
[01:23:40] us one of the meanings when you hear it
[01:23:45] means okay the
[01:23:49] evidence when you hear a say we will ask
[01:23:52] about this okay this is will be included
[01:23:55] in in the
[01:23:56] test okay for example if you
[01:24:00] read in his book he
[01:24:06] said
[01:24:09] meaning okay because the ruling is based
[01:24:13] upon that's why it is
[01:24:15] called
[01:24:17] also comes that it
[01:24:23] means okay
[01:24:28] continuous
[01:24:38] ruling presumption of
[01:24:41] continuity it is
[01:24:46] called okay so
[01:24:49] then it's called that's why the differed
[01:24:53] can you use the which is a different
[01:24:56] science
[01:24:58] from can you use as evidence they call
[01:25:02] it or
[01:25:04] not what's your ruling what's your
[01:25:07] evidence what's your evidence proof for
[01:25:10] that particular you say that you say
[01:25:13] that okay can you use it as evidence or
[01:25:16] not and the prop opinion is that we say
[01:25:19] that you can use it as ruling as long as
[01:25:23] you know the evidence behind it
[01:25:26] okay but you cannot use only the
[01:25:29] As and this is elaborated in in in
[01:25:33] another place do you
[01:25:39] understand you can ask don't let us move
[01:25:43] without understanding and we're trying
[01:25:45] to make things so
[01:25:51] simple upon the opinion that we can use
[01:25:53] a fire
[01:26:02] Pro only if you know the proof behind
[01:26:05] EXA proof not
[01:26:11] necessarily you know something behind it
[01:26:13] so not by itself to be to be proof you
[01:26:17] can use it as an Evidence but it's not
[01:26:19] the proof
[01:26:20] okay
[01:26:22] anyways also you can you can use
[01:26:26] sometimes you will they will use it
[01:26:30] in you have
[01:26:34] meaning the one that is analogized
[01:26:38] to and we'll talk about about analogy
[01:26:42] analogy has four pillars four four
[01:26:45] pillars for it okay
[01:26:49] one that is
[01:26:51] called then you have
[01:26:55] then you
[01:26:57] have then you
[01:26:59] have so when you go to to to
[01:27:03] to
[01:27:05] to to
[01:27:07] books of they will say
[01:27:11] that what they are talking
[01:27:17] about okay so then is used amongst
[01:27:23] amongst jurists for by by multiple
[01:27:25] reasons but if you contemplate over all
[01:27:28] of these usages what is the common
[01:27:30] denominator a thing is based
[01:27:34] upon other thing okay so this is the
[01:27:38] this is what we're talking about when we
[01:27:40] talk about about okay then he
[01:27:48] said he said
[01:27:55] he
[01:27:57] said this
[01:28:01] is a a definitional
[01:28:04] translation not a
[01:28:08] translation in the Arabic language it
[01:28:14] means but it's not it means
[01:28:17] understanding but it's not any type of
[01:28:19] understanding yeah for
[01:28:22] example if I
[01:28:25] if you ask me give me the direction to
[01:28:28] close this stour and I give you the the
[01:28:31] direction I can say to you did you
[01:28:35] understand okay but I don't say to
[01:28:40] you it means that you understand
[01:28:43] something that needs some
[01:28:46] effort okay something it has some
[01:28:50] difficulty to understand it's called
[01:28:55] okay but generally it is almost
[01:28:58] synonymous to the
[01:29:06] word but is not only understanding it's
[01:29:10] understanding for something that needs
[01:29:13] some
[01:29:14] effort that's why it's it comes after
[01:29:17] knowledge and it is above
[01:29:20] knowledge
[01:29:22] okay is above knowledge in in some
[01:29:25] particular
[01:29:27] way so you didn't
[01:29:30] say something obvious you didn't say you
[01:29:33] didn't
[01:29:37] say I have that the sky is above us or I
[01:29:42] have that you know the ground is
[01:29:44] underneath us you didn't say that but
[01:29:47] you can say I I understand and nobody
[01:29:50] will be
[01:29:51] surprised Okay so
[01:29:55] meaning to understand with some effort
[01:29:57] something that has a little bit of
[01:29:59] difficulty and the difficulty will be
[01:30:02] relative but it has
[01:30:03] some relativity okay some some
[01:30:08] difficulty so this is the meaning of it
[01:30:11] linguistically okay but what does it
[01:30:15] mean
[01:30:17] terminologically okay what
[01:30:21] is terminologically
[01:30:25] amongst
[01:30:27] terminologically amongst
[01:30:27] the because look we
[01:30:30] have now when you hear the prophet
[01:30:32] wasallam
[01:30:39] said you have two types of you have
[01:30:44] a about the de in general you understand
[01:30:47] the de you understand you
[01:30:50] understand you understand the the the
[01:30:54] the particular actions andam and so on
[01:30:56] so forth this is called
[01:30:59] the the
[01:31:01] grand that's why Abu he wrote a book
[01:31:04] called it and it is affirmed to him that
[01:31:07] he wrote it because some people argue
[01:31:09] that he didn't write it actually he
[01:31:10] wrote
[01:31:11] it okay and he had explanation of it and
[01:31:16] he covered a lot
[01:31:20] of in his explanation to
[01:31:24] did and he didn't attribute this to
[01:31:26] him because they both share that they
[01:31:29] are hanafis so then this is called
[01:31:33] what okay but there is a specific type
[01:31:36] of meaning the terminological one what
[01:31:39] is the specific one he
[01:31:44] said he said jurisprudence now he's
[01:31:47] talken about a specific
[01:31:50] book
[01:31:52] jurisprudence is not know of the rulings
[01:31:55] of the law that are derived by way of
[01:31:59] independent
[01:32:02] reasoning he saying jurisprudence is
[01:32:06] knowledge of the rulings of the law he
[01:32:08] said
[01:32:11] knowledge okay so what is say
[01:32:15] knowledge translated here
[01:32:18] as
[01:32:20] as which is exactly this is the exact
[01:32:23] translation
[01:32:25] because he didn't say jence is knowing
[01:32:28] knowing
[01:32:29] meaning they call
[01:32:32] it knowledge knowledge
[01:32:35] is
[01:32:38] now some said
[01:32:41] that and they are
[01:32:46] synonymous okay some say well they are
[01:32:51] different then they differ in the
[01:32:55] differentiation they dispute the
[01:32:57] differences okay are you with
[01:33:02] us now what is what is
[01:33:07] knowledge for those who say that they
[01:33:09] are separated they said
[01:33:17] that while knowledge is
[01:33:20] not they say that
[01:33:23] it means that things which you don't
[01:33:26] know then you
[01:33:27] know this is
[01:33:30] called as opposed to knowledge it is
[01:33:33] only for the things that you already
[01:33:35] know already
[01:33:37] know
[01:33:39] okay hence they say
[01:33:44] that is either to be necessary or to be
[01:33:49] unnecessary while is only what
[01:33:58] necessary okay some say that we don't
[01:34:04] agree with this
[01:34:06] definition okay we don't agree with that
[01:34:09] we would say that they sometimes they
[01:34:11] are used
[01:34:13] interchangeably and sometimes they are
[01:34:17] different and they
[01:34:20] both they both
[01:34:24] can lead to categorical understanding
[01:34:31] or categorical understanding or un
[01:34:35] categorical understanding necessary
[01:34:37] understanding or unnecessary
[01:34:38] understanding let me give you an example
[01:34:40] and and I'd like to and I'd like you to
[01:34:42] tell me whether that this that this is
[01:34:45] categorical or un categorical Allah says
[01:34:59] when Allah says Allah says that when you
[01:35:03] have women
[01:35:05] Believers believ in women
[01:35:08] migrating to
[01:35:12] you Allah in indeed Allah knows about
[01:35:16] their
[01:35:18] IM Allah
[01:35:20] says if you know that they are
[01:35:24] real Believers can we know that they are
[01:35:27] real
[01:35:28] Believers no okay we we cannot open
[01:35:32] their hearts right but Allah
[01:35:35] says Allah
[01:35:37] says he called
[01:35:40] that so even though that this is
[01:35:53] while it is
[01:35:55] uncat Allah
[01:36:03] says is this categorical or un
[01:36:07] categorical
[01:36:11] do you know your your son
[01:36:14] categorical do you know your your son
[01:36:14] with
[01:36:14] doubt if I show your son with aund with
[01:36:18] billions of people you will know your St
[01:36:21] right Allah says
[01:36:24] now right so this is categorical
[01:36:28] understanding and Allah called
[01:36:30] it so that tells you that their
[01:36:34] differences that
[01:36:38] is or that knowledge is only for
[01:36:41] necessary
[01:36:42] things this is not accurate so then are
[01:36:46] they are they the the same we we say
[01:36:50] that they are almost the same but there
[01:36:52] are SLE
[01:36:55] differences so is knowledge and
[01:36:58] knowledge is that's why we can describe
[01:37:09] Allah was shown people who were
[01:37:14] murdered then kept asking about them
[01:37:17] this he kept asking about who is that
[01:37:20] person who is that person they they
[01:37:22] counted some whom they know people they
[01:37:24] don't know he
[01:37:27] said Allah knows them he used that verb
[01:37:32] so we can use this with Allah we
[01:37:38] sayh the point is that
[01:37:42] that the the what is then the difference
[01:37:46] between and and
[01:37:50] knowledge we say that the major
[01:37:53] difference
[01:37:54] between and is
[01:38:00] that
[01:38:02] is is
[01:38:05] is we call it as opposed to
[01:38:09] knowledge there is no knowledge that
[01:38:13] is okay in
[01:38:18] innate is in need could be in need but
[01:38:21] knowledge cannot be in need
[01:38:26] are you with us Allah
[01:38:30] says he he didn't say he
[01:38:35] said so this is the meaning of we have
[01:38:38] innate
[01:38:39] inclination but we don't have
[01:38:41] knowledge we don't know we are born
[01:38:44] without knowledge but we have this is
[01:38:47] what we
[01:38:50] call okay so then if you asked what's
[01:38:53] the major difference
[01:38:55] between and and knowledge you say that
[01:38:58] is what could be innate could be
[01:39:01] not as opposed to knowledge it could it
[01:39:05] could not
[01:39:06] be in NE that's why Allah
[01:39:09] says he didn't he didn't
[01:39:13] say there is a difference between
[01:39:16] them so the the belief that there's one
[01:39:21] God who created all of us that is
[01:39:27] okay he
[01:39:29] said now what's the purpose behind him
[01:39:32] he didn't
[01:39:34] say he
[01:39:36] said the reason he said in order because
[01:39:40] according to their differences they say
[01:39:42] that will include necessary or
[01:39:45] categorical and un
[01:39:47] categoric
[01:39:50] so now for you to know it's either to be
[01:39:54] categorical or un
[01:39:56] categorical and you if you know the
[01:39:58] rulings some of them that they are
[01:40:00] categorical some of them are
[01:40:04] uncategorically some of the rulings are
[01:40:06] known to be categorical some of them are
[01:40:08] not categorical now the the the the
[01:40:12] categoriality or the UN categoriality is
[01:40:14] related to you it's it's relative to you
[01:40:17] that which is categorical to you not
[01:40:19] necessarily to be categorical to me and
[01:40:21] vice versa so then the category reality
[01:40:24] is relative but the but this is
[01:40:27] only going to happen if it is what if it
[01:40:31] is
[01:40:33] what if it is according to their
[01:40:36] definition he
[01:40:39] said he
[01:40:42] said what what did he translate he said
[01:40:44] the rulings of the law or the rulings of
[01:40:47] the Islamic law that's what it should be
[01:40:49] which
[01:40:50] is to be particular not any ruling
[01:40:54] but it is the ruling of the Islamic law
[01:40:57] the rulings the
[01:41:01] rulings it's the plural
[01:41:04] of linguistically speaking when we talk
[01:41:09] about it is it
[01:41:12] means to
[01:41:14] prevent to
[01:41:17] prohibit or to
[01:41:19] judge
[01:41:22] okay yeah linguistically
[01:41:24] speaking the linguistic meaning of of of
[01:41:28] H is
[01:41:41] what he said to the to the people he
[01:41:45] said all the people
[01:41:50] of control your foolish
[01:41:54] indeed I am afraid I will be angry and
[01:41:56] meaning you know what's going to happen
[01:41:59] so he's saying meaning
[01:42:02] control that's why you know the
[01:42:06] horse what is the the thing that you put
[01:42:08] here sadle
[01:42:14] h Huh the rains okay the rains it is
[01:42:19] called in the Arabic
[01:42:22] language why is it called because you
[01:42:26] control so it means to prevent to judge
[01:42:31] to
[01:42:34] control what
[01:42:37] is now what
[01:42:40] is if you talk about you have a general
[01:42:44] meaning of it and you have a specific
[01:42:46] meaning of it are you with
[01:42:49] us keep focused
[01:42:53] it has a general meaning general term
[01:42:56] ter terminologically it has a
[01:42:58] terminological term or meaning and it
[01:43:03] has a specific meaning this is all under
[01:43:06] the termin
[01:43:08] terminology if you have
[01:43:10] terminological understand or general
[01:43:13] understanding General terminology of
[01:43:21] it the general meaning of ruling is to
[01:43:27] affirm something to something or to
[01:43:30] negate
[01:43:31] it are you with us so then what is the
[01:43:35] general meaning of h this is not the
[01:43:38] linguistic meaning this is
[01:43:41] what the ter the terminological meaning
[01:43:45] terminologically the H has General and
[01:43:49] specific the general terminology of
[01:43:52] hookum is what
[01:43:56] air to affirm something to
[01:44:04] something you affirm something to
[01:44:06] something this is a
[01:44:09] must me if I say to
[01:44:12] you this car for you this is
[01:44:18] called if I say
[01:44:21] that this car is not not yours is not
[01:44:24] for you this
[01:44:26] is so is to affirm something to
[01:44:29] something so so it has two parties you
[01:44:32] affirm something to
[01:44:35] something or you negate it from it this
[01:44:38] is called now this General understanding
[01:44:43] if you think about it it will be of four
[01:44:45] types this is what we call the
[01:44:47] specification of the terminology of
[01:44:52] H so Al terminologically speaking or
[01:44:56] specifically speaking about in terms of
[01:44:59] terminology is of four types we have
[01:45:03] it's
[01:45:05] called we have that is
[01:45:14] called huh
[01:45:19] what okay
[01:45:25] let's begin let's
[01:45:29] delay when we talk
[01:45:32] about we call
[01:45:36] it sensical experimental
[01:45:41] ruling what does that mean you affirm
[01:45:45] something to something or negated from
[01:45:48] it
[01:45:49] through your senses
[01:45:53] so if I say to you today is
[01:45:56] hot today this is one party is hot this
[01:46:01] is another party you affirm today is hot
[01:46:05] so you affirm the heat to the day how do
[01:46:09] we know
[01:46:14] that
[01:46:15] senses experiment or
[01:46:18] experience okay this is called what s
[01:46:22] ruling
[01:46:24] okay this called sensical ruling it's
[01:46:28] you you affirm it through your
[01:46:30] senses another type of ruling it's
[01:46:36] called what is meaning that you are from
[01:46:41] something to something or you negated
[01:46:43] from through
[01:46:46] your your
[01:46:48] reason your
[01:46:50] reason do do you need to sense anything
[01:46:54] if I say to you that 5 + 5 is 10 do you
[01:46:58] need to sense anything you can your mind
[01:47:02] five five cars plus five cars five
[01:47:06] trains plus five trains five people plus
[01:47:08] five people whatever this is abstract
[01:47:11] because it is in your mind but you don't
[01:47:13] need anything to sense it in order to
[01:47:14] come to this
[01:47:16] conclusion okay this is called
[01:47:19] what through reason through reason
[01:47:23] however you you need to know that for
[01:47:25] your knowledge to be to be specific you
[01:47:29] need to begin
[01:47:32] from experience you need to
[01:47:37] sense how do we
[01:47:41] know you need your senses that's why
[01:47:45] anything that is not
[01:47:47] sensible anything that is not sensed or
[01:47:51] not being ins sensible mean capable of
[01:47:55] being sensed is not
[01:47:58] existent is Allah
[01:48:01] sensed
[01:48:04] huh did did J he hear
[01:48:07] Allah did didn't hear
[01:48:10] Allah Subhan Allah how did he receive
[01:48:13] the
[01:48:19] Quran okay did are we in
[01:48:23] going those who enter going to see
[01:48:27] Allah did the prophet s wasallam hear
[01:48:30] the speech of Allah did Adam hear the
[01:48:32] speech of Allah did MOS hear the speech
[01:48:34] of Allah so then Allah is sense those
[01:48:39] who say no he is
[01:48:41] not this is the Quran this is the Sunnah
[01:48:45] in actuality anything that is not sensed
[01:48:48] or not being capable of sin where does
[01:48:50] it
[01:48:51] exist in your mind
[01:48:53] and non-existence which is nothingness
[01:48:56] exists in your
[01:48:58] mind
[01:49:00] okay
[01:49:01] so the second ruling is
[01:49:04] what rational ruling to affirm something
[01:49:07] to something or negated through reason
[01:49:11] through the third type of ruling is
[01:49:19] what okay what is
[01:49:25] yeah the
[01:49:27] consequence have you have you ever heard
[01:49:29] this term you have it here you say
[01:49:32] anything you do has a consequence right
[01:49:38] exactly it's proven by the book of Allah
[01:49:41] by the Sunnah of the Propet wasallam by
[01:49:45] the frequent narrations as well as what
[01:49:48] we
[01:49:48] sense anything you do has anything not
[01:49:53] anything you do anything has a
[01:49:56] consequence anything has a consequence
[01:49:59] the consequence of the Creator is the
[01:50:02] creation anything has a consequence
[01:50:05] don't ever ever ever think that you do
[01:50:08] say something and you think it has not
[01:50:13] consequence so this
[01:50:16] is the consequence is what we call
[01:50:26] the fourth
[01:50:31] ruling some say that it is a separate
[01:50:35] some say that it is included in the
[01:50:40] experience how do you know how do you
[01:50:43] know that the sun will rise
[01:50:47] tomorrow is it because of the regularity
[01:50:51] of happening
[01:50:53] or because you sensed
[01:50:56] it huh because you haven't yet sensed it
[01:51:01] you sensed the sun the sun tomorrow but
[01:51:04] you haven't yet sensed the
[01:51:08] sunrise you send yeah you sensed it
[01:51:12] yesterday but you haven't yet sensed it
[01:51:15] for tomorrow so they say that is it
[01:51:19] regulatory or is it sensical
[01:51:23] so there is a debate but we won't make
[01:51:26] things complicated here because what is
[01:51:31] how do
[01:51:34] establish do you do you understand what
[01:51:36] we're saying how do you count something
[01:51:39] to be habitual to be
[01:51:41] regulatory because look what we are
[01:51:44] observing in in front of
[01:51:46] us sometimes they are they
[01:51:49] are legalistic or yeah
[01:51:54] legalistic or legalistic in terms of
[01:51:57] their happening Sometimes You observe
[01:51:59] only the regulatory happening of
[01:52:02] it yeah the sun
[01:52:05] rises and sets is this LA or
[01:52:12] regulation if it is a la like the law of
[01:52:15] gravity you will be always that if there
[01:52:18] is a mess it will pull down and
[01:52:24] aass down it will pull it down whether
[01:52:26] that you are
[01:52:28] in in this life in the wherever you are
[01:52:32] whereever at whatever whatever place
[01:52:35] this is called LA but the sun the Sun s
[01:52:40] Rises and sets this is reg
[01:52:47] regulatory okay but what is the common
[01:52:49] denominator between them is that there
[01:52:51] is nothing
[01:52:53] make it absolute to happen this
[01:52:57] way why is there any anything that
[01:53:02] rationally would prevent the Sun from
[01:53:05] rising from the
[01:53:07] West we just don't experience it this
[01:53:10] way that's why by the end of the day it
[01:53:12] will rise from the
[01:53:14] West it just the way that we experienced
[01:53:17] it or because of its
[01:53:19] regulation this is huge debate
[01:53:23] but not to indulge so much in
[01:53:26] this for
[01:53:28] this in this context
[01:53:32] delay
[01:53:34] delay and for a moment includeed
[01:53:38] where in the
[01:53:42] the we are left with what
[01:53:49] what is
[01:53:56] it is related to
[01:53:58] a
[01:53:59] and again has two meanings has one that
[01:54:03] is general which would include
[01:54:06] what all of a
[01:54:16] de Allah says
[01:54:24] so in the general term would would
[01:54:27] include what all of a de believe in
[01:54:30] Allah believe in the Angels believe in
[01:54:32] the Mal believe in and so on so forth
[01:54:35] anything that you believe in anything
[01:54:36] that that that you receive from Shar is
[01:54:38] called sh or anything that that you
[01:54:42] receive from a de is called Shar there
[01:54:45] is a specific
[01:54:47] term given to a Shar that is related to
[01:54:51] what
[01:54:52] to your
[01:54:54] actions with your your apparent actions
[01:54:58] this is called the
[01:55:01] Shar what they call which is a paradoxy
[01:55:04] a contradictory term because isw in this
[01:55:08] in this regard you cannot you cannot say
[01:55:10] law is law or the law is law or the law
[01:55:13] of the law
[01:55:15] okay so what we're talking about is the
[01:55:19] other
[01:55:20] one the the specific one
[01:55:24] the Shar term used for your
[01:55:27] actions okay for
[01:55:32] and he
[01:55:35] said so what
[01:55:38] is then we
[01:55:40] know that is related to
[01:55:43] and so then you affirm something to
[01:55:47] something or you negate it from it
[01:55:50] through Shar
[01:55:54] through this is called
[01:55:58] what are you still focused so it is
[01:56:02] called so then again what
[01:56:05] is you affirm something to something or
[01:56:08] you negated it from through through sh
[01:56:13] which type of
[01:56:15] sh the
[01:56:20] second okay
[01:56:23] he
[01:56:24] said that are derived by way of
[01:56:27] independent reasoning he
[01:56:31] said he said that you
[01:56:36] know this is
[01:56:38] what that they are derived through
[01:56:41] independent
[01:56:42] reason so hence he is excluding the
[01:56:47] rulings that are
[01:56:50] known like knowledge known by
[01:56:55] necessity can you call a person who is
[01:56:58] studying that is obligatory can you call
[01:57:01] that person knowing that ruling that he
[01:57:03] is knowing a ruling that is according to
[01:57:06] this definition no if he says that
[01:57:12] is a person in the a Muslim in the
[01:57:15] desert knows that okay fornication is
[01:57:19] Haram okay paying zaka is obl
[01:57:23] okay killing is Haram killing innocent
[01:57:27] people is Haram if you ask a person
[01:57:30] walking walking in the middle of the
[01:57:32] desert if he's a Muslim he knows that
[01:57:34] this is known by what what we call
[01:57:41] necessity that which is known from
[01:57:44] religion as
[01:57:45] necessity this is this is
[01:57:48] not so then what is you know the rule
[01:57:52] that that the way to know them is what
[01:57:55] making meaning regular he call it
[01:57:59] independent
[01:58:02] reason so this is what what is to be
[01:58:07] better put I can give you better better
[01:58:10] definition we say that what
[01:58:20] is so so what is in a very simple
[01:58:27] language and we already know that but we
[01:58:30] add
[01:58:31] what actions meaning that they are
[01:58:34] related to your actions that's why the
[01:58:37] rulings are either to be or they are
[01:58:40] related to your
[01:58:44] actions actions apparent actions
[01:58:47] including because the ni is
[01:58:50] what an action
[01:58:56] meaning
[01:58:57] his his his action of the
[01:59:03] need what do we
[01:59:07] say derived from its specific
[01:59:12] evidences what do you mean by specific
[01:59:14] evidences then we need to know the
[01:59:17] general evidences the general evidences
[01:59:21] is what we talk
[01:59:24] about the specific
[01:59:26] evidences is what what is so if I ask
[01:59:31] you for example is
[01:59:39] obligatory uh is
[01:59:43] a yes
[01:59:45] Han right
[01:59:47] right and it's one narration of Ahmed
[01:59:50] one narration ofed
[01:59:52] and it's the opinion of all the kovis
[01:59:55] that it's
[01:59:57] obligatory would not
[02:00:00] accept a testimony of a person who is
[02:00:03] continuously not
[02:00:06] praying what's the specific evidence for
[02:00:09] it to be
[02:00:14] obligatory what is the what's the
[02:00:16] evidence for it to be
[02:00:18] obligatory theet
[02:00:23] the prophet
[02:00:26] said and if he
[02:00:30] says however the majority would say no
[02:00:34] it's not obligatory what's your argument
[02:00:36] specific evidence they say yes it is a
[02:00:39] command but it's taken away from being
[02:00:42] obligatory because of multiple ways one
[02:00:45] of them is that we had a person who came
[02:00:49] to the prophet sallallah alhi wasallam
[02:00:50] and asked them about the obligatory
[02:00:52] prayers he mentioned five prayers every
[02:00:55] day and night five prayers if you add if
[02:00:58] you add a they will be
[02:01:01] six also the prophet sallallahu alaihi
[02:01:04] wasallam prayed the Witter while he was
[02:01:07] riding had it been
[02:01:09] obligatory he would he would go down so
[02:01:14] then you have a
[02:01:16] specifities this is
[02:01:18] called okay but if you talk about the
[02:01:21] general evidence you're talking about
[02:01:23] what so then again what
[02:01:28] is from
[02:01:30] [Music]
[02:01:32] where for example if I say to
[02:01:39] you if a person eats or drinks while
[02:01:45] fasting in the state of
[02:01:48] forgetfulness he ate or or drank
[02:01:54] forgetfully is he breaking his f is it
[02:01:57] obligatory upon him to make that day up
[02:02:00] or not if you are Hani what do you say
[02:02:04] yes you say yes yes if you are Maliki
[02:02:06] what do you say
[02:02:08] yes why we have a specific evidence for
[02:02:12] this that the prophet said as it is
[02:02:13] reported
[02:02:24] [Music]
[02:02:27] let's complete this at this point and
[02:02:30] and we'll
[02:02:31] continue how they would answer this you
[02:02:35] see the discussion is where in the
[02:02:36] specifities they say
[02:02:38] look what is the
[02:02:41] continuous The
[02:02:43] Continuous is that if you miss something
[02:02:46] you make it up if you
[02:02:48] miss while you are praying you are not
[02:02:51] not sinful but you need to make it up if
[02:02:55] you miss me one one
[02:02:58] circulation you circum plate six times
[02:03:01] and you forget the seven what is the
[02:03:03] habit of AAR it says to you what make it
[02:03:06] up why is different The
[02:03:10] Continuous is what is to make things up
[02:03:13] if you forget
[02:03:14] them so hence they say that we we don't
[02:03:18] accept this Hadith believing that the
[02:03:20] prophet wasam didn't say it because goes
[02:03:22] against
[02:03:24] the While others they say that well the
[02:03:27] text establishes
[02:03:30] the so then you're talking about what
[02:03:33] specifities that's the point so then we
[02:03:36] study
[02:03:37] what the specifities this
[02:03:43] is from the specifities you we're not
[02:03:46] taking it from the generalities we're
[02:03:48] we're taking it from the the specifities
[02:03:51] another
[02:03:52] example is it conditional if you have
[02:03:55] a if you have mash what is Masia in
[02:03:59] English cattle if you have cattle and he
[02:04:03] reaches a the threshold of
[02:04:06] zakat is it conditional for them to
[02:04:11] uh to H what is
[02:04:16] huh to to gray what is
[02:04:27] to H around for the lack of another word
[02:04:29] because but it's not anyway but but but
[02:04:32] but you understand what I'm saying that
[02:04:34] the heard R they themselves go and they
[02:04:37] eat from the grass okay is it
[02:04:43] conditional or
[02:04:46] not yes if you are with the majority but
[02:04:49] if you are Maliki so you know
[02:04:52] it is aable even even if you spend all
[02:04:56] of the day feeding
[02:04:59] it the whole of the year or the majority
[02:05:01] of of the of the year it still Z the
[02:05:04] majority they say no the condition is
[02:05:06] that the day that you don't feed them
[02:05:08] that they feed themselves for the
[02:05:10] majority of the
[02:05:11] year then they are zable why they are
[02:05:15] different because of the specific
[02:05:20] evidence okay so then you're talking
[02:05:22] about what that's that's the point
[02:05:24] you're talking about the specifities
[02:05:26] this is what we
[02:05:30] call and we'll talk about the evidences
[02:05:32] in when we when when we reach the
[02:05:34] meaning of of the
[02:05:37] evidence if you don't ask it means that
[02:05:40] the things are
[02:05:42] clear so I'm a little bit confused about
[02:05:45] the meanings
[02:05:47] of and are they interchangeable or you
[02:05:52] can both of them have different
[02:05:56] definitions according to the
[02:05:58] Han to the
[02:06:00] Han they said that they are different
[02:06:03] they differentiate between them as
[02:06:05] opposed to the majority they said that
[02:06:07] that there is no difference now for the
[02:06:09] hanis they say that the difference
[02:06:11] between the and the waj they say that if
[02:06:14] it is proven that it's mandatory or
[02:06:17] obligatory categorically then we call it
[02:06:19] f if however it is
[02:06:22] proven uncategorically or it's mandated
[02:06:25] uncategorically meaning we know that it
[02:06:27] is uncategorically proven then we call
[02:06:30] it w what we reason to as a consequence
[02:06:33] for them if a person
[02:06:36] denies the then he is considered to be a
[02:06:39] disbeliever if however he denies the W
[02:06:44] not the he still
[02:06:46] believer that's the that's the
[02:06:49] consequence the
[02:06:50] ruling so so then to summarize the hanis
[02:06:54] they say that the the rulings are seven
[02:06:57] while the majority they say that the
[02:06:58] rulings are five for them they
[02:07:01] differentiate
[02:07:03] between and
[02:07:06] between that's where they add two
[02:07:09] rulings now there is a common
[02:07:11] denominator between them and the
[02:07:13] majority by saying okay we understand
[02:07:14] that there are levels of obligation or
[02:07:18] obligatoriness but we don't
[02:07:20] differentiate between the terms
[02:07:22] so we call and we call a bearing in mind
[02:07:25] that there is a that there are levels of
[02:07:29] of of the command but for them they
[02:07:33] differentiate this is the difference
[02:07:36] although that the the prop opinion is
[02:07:38] that that that and and they are used
[02:07:41] interchangeably so not necessarily that
[02:07:45] every if it is not acted upon that would
[02:07:49] lead a person out of the f of Islam
[02:07:53] neither the W so it could be a w not or
[02:07:57] but not a and in both cases that would
[02:07:59] lead a person to be out of the Vault of
[02:08:01] Islam or not to be out of the fault of
[02:08:03] of
[02:08:08] Islam can ask question if the sisters
[02:08:11] have a
[02:08:19] question so when
[02:08:22] the author
[02:08:24] says does that does that
[02:08:27] exclude for example that are um that
[02:08:31] apparently look clear for
[02:08:36] example because he's saying that that
[02:08:39] is meaning meaning that there is no
[02:08:42] unanimous agreement upon it upon the
[02:08:44] ruling so it is it is now you're saying
[02:08:48] that that it is clear but there is what
[02:08:51] we
[02:08:52] call something would take the
[02:08:55] implication of that evidence away from
[02:08:58] from
[02:09:00] its
[02:09:01] denotation so not necessarily that that
[02:09:04] which is clear which is Manifest they
[02:09:06] call it because there are levels of what
[02:09:09] we call the implications of the
[02:09:11] utterances and we will go over this in
[02:09:13] there are what we call the implications
[02:09:16] of the
[02:09:17] utterances there is something that is
[02:09:19] called explicit something called
[02:09:26] implicit and so on so forth so when he
[02:09:29] says that meaning that in order for that
[02:09:32] ruling to be reached you need
[02:09:36] effort that's the meaning of
[02:09:44] it any question related to the topic
[02:09:46] that we were talking
[02:09:49] about so that's a great we usually say
[02:09:52] that if if students don't ask it means
[02:09:55] that you understand the materials that's
[02:09:58] the meaning of it because don't be shy
[02:10:02] ever
[02:10:04] when when when seeking knowledge this is
[02:10:08] not shyness this
[02:10:17] called is praising the women of she said
[02:10:21] that that
[02:10:23] indeed what a beautiful women the women
[02:10:26] of
[02:10:28] Al that shyness was not preventing them
[02:10:31] from asking about their religion so you
[02:10:33] ask if you if you don't ask if you don't
[02:10:36] if you don't know ask if you find
[02:10:38] something ambiguous ask ask
[02:10:41] for
[02:10:43] clarification said that look knowledge
[02:10:46] is it's like a
[02:10:49] treasure what is the key for it
[02:10:54] question if you ask you will know if you
[02:10:56] don't ask you won't
[02:11:00] know it's also reported from they
[02:11:05] said two people that they won't get
[02:11:08] knowledge the shy one and the Arrogant
[02:11:12] one they won't they won't get knowledge
[02:11:16] and they will continue thinking that
[02:11:17] they are knowledgeable while they are
[02:11:19] the most miserable ignorant people
[02:11:22] because there is a difference between a
[02:11:23] person who knows he that he is ignorant
[02:11:26] and he admits it and a person who claims
[02:11:29] that he knows while in reality he does
[02:11:31] he he is completely
[02:11:33] ignorant we ask we ask you are here to
[02:11:41] ask the the the definition that we
[02:11:44] mentioned is
[02:11:52] knowing or the
[02:11:54] knowledge of
[02:11:58] the jurisprudential
[02:12:03] rulings or the the Practical
[02:12:06] ones derived from specific evidences
[02:12:11] this is the meaning of of
[02:12:13] terminologically this is the meaning of
[02:12:16] terminologic and inah tomorrow as we
[02:12:18] told you that you remind us to talk
[02:12:20] about
[02:12:23] the definition of and also we talk about
[02:12:26] the
[02:12:30] evidences so it's a kind of broader
[02:12:32] questions we're in the society where
[02:12:35] only two% are Muslims and this is a
[02:12:38] great field for da so when we um try to
[02:12:41] make da to non-muslims even to correct
[02:12:45] some of the Muslims Muslims they ask
[02:12:50] questions of the differences among the
[02:12:53] Muslims based
[02:12:55] on and based on Shia sun and many more
[02:13:00] things the difference mainly the
[02:13:02] differences among the Muslims how to
[02:13:04] handle those
[02:13:07] things if that person is asking with the
[02:13:10] assumption that if something is
[02:13:12] different then it it means that it is
[02:13:15] incorrect then we say that if if we have
[02:13:19] differences amongst different laws for
[02:13:21] example it means that all laws are in
[02:13:24] incorrect which nobody would would claim
[02:13:27] that if that person is St that we have
[02:13:30] differences with the assumption that
[02:13:32] there is something that is
[02:13:34] correct and hence how to make the
[02:13:37] majority to be
[02:13:39] correct then we say that you need to
[02:13:41] know the root of these differences and
[02:13:46] the level of these differences so then
[02:13:49] some of the differences are not
[02:13:52] acceptable and some of the differences
[02:13:54] are acceptable or
[02:13:57] tolerated now once of these differences
[02:14:00] that are unacceptable the moment that we
[02:14:03] know the root of them then they are
[02:14:05] solvable not necessarily to be solvable
[02:14:07] immediately but at least we know the
[02:14:10] solution for it to be implemented then
[02:14:13] you need the environment conducive to
[02:14:16] that to that solution to be to be
[02:14:18] implemented but that does not mean a
[02:14:20] sound person
[02:14:22] from following that which is the truth
[02:14:24] if he says that will people are
[02:14:26] different from
[02:14:27] it so this is yeah generally to set the
[02:14:33] frame for some for these sorts of of
[02:14:37] discussions if someone says that why do
[02:14:40] we have differences it is
[02:14:42] different from that because there are
[02:14:45] differences then they are
[02:14:46] incorrect or if they are incorrect how
[02:14:49] to correct them so there are
[02:14:51] levels of raising this this uh this this
[02:14:56] question however in such environment
[02:14:59] that you
[02:15:00] have these differences won't be
[02:15:03] noticeable if you go compared
[02:15:07] to a place where you go to Muslim
[02:15:10] lands now you are looked at
[02:15:19] Muslims you are looked ATL
[02:15:21] you pray you don't pray you for that
[02:15:24] person fornicates or does not do he's
[02:15:28] morally corrupt or not everybody is
[02:15:30] Muslim sometimes not even by declaring
[02:15:33] it but by by the
[02:15:35] appearance Brown okay you are already
[02:15:38] Muslim you are Arab Muslim me so so in
[02:15:44] in this
[02:15:45] context the the way that you deal with
[02:15:50] with your Society is to show the the the
[02:15:55] things that that unanimously agreed upon
[02:15:58] at least apparently amongst Muslims all
[02:16:01] Muslims believe in Quran believe in
[02:16:04] Allah subhana wa taala they all oppose
[02:16:06] the they all oppose shik they all
[02:16:10] glorify Allah subhah wa tala they all
[02:16:13] agree on the prohibition of they will
[02:16:16] differ in terms of the specifities but
[02:16:18] they all agree on that they all agree
[02:16:20] that drinking when it is intoxicant it
[02:16:24] is Haram there are differences amongst
[02:16:27] to if it is if it is intoxicant when it
[02:16:30] is a lot but it's not when
[02:16:32] it's when it is not intoxicant you can
[02:16:35] drink it or not there are these
[02:16:36] difference but all agree that if it is
[02:16:39] intoxicating then it is Haram and so on
[02:16:41] and so forth so then what is what is
[02:16:44] required from Muslims in such context in
[02:16:47] the west or in the nonwestern countries
[02:16:50] when they are dealing with their with
[02:16:52] their surrounding Society they show the
[02:16:56] commonalities amongst Muslims or the
[02:16:58] unities amongst Muslims all the things
[02:17:01] that I have listed and others there are
[02:17:03] a lot of things that Muslims that they
[02:17:05] come together on that we pray five times
[02:17:07] daily this is all agreed upon and so on
[02:17:10] and so forth so this is how you handle
[02:17:12] the society surrounding by showing the
[02:17:15] commonalities the specifities are only
[02:17:18] when there is more interactions then you
[02:17:21] can show these specifities and these
[02:17:23] differences are so easily tackled
[02:17:25] especially if the other party is seeking
[02:17:27] the truth seeking to know where the
[02:17:29] truth is because you can if he is a
[02:17:32] Christian coming to you and saying to
[02:17:34] you well I don't follow Islam because
[02:17:36] there are differences between well the
[02:17:38] Vatican says that you have more than
[02:17:40] 5,422 denominations does that mean that
[02:17:45] you that you don't follow Christianity
[02:17:47] because of that if this is the case why
[02:17:49] are you still a Christian if this is not
[02:17:50] the the case then that won't hinder you
[02:17:52] from accepting is slam so then the the
[02:17:56] the framework that you set is put in the
[02:17:59] way that I've just prescribed to you and
[02:18:01] to elaborate on it and you need a a
[02:18:03] complete lecture like this is not an
[02:18:05] issue actually this is not an issue
[02:18:08] especially for the non-muslims it could
[02:18:10] be an issue for Muslims not for the
[02:18:13] non-muslims
[02:18:16] now
[02:18:19] Des sence
[02:18:27] again yeah in the science
[02:18:30] of yeah yeah he
[02:18:34] is actually in the Arabic language we
[02:18:36] call people who are understanding the
[02:18:40] law the legalistic jurist or call it so
[02:18:45] he is fak meaning that he understands
[02:18:48] that major that he is specializing in
[02:18:51] or that field of knowledge that he is
[02:18:54] busying himself
[02:18:56] with yes we can but the real meaning the
[02:19:00] that will rescue a person in this life
[02:19:01] and the Hereafter is
[02:19:08] KN to take from different because you
[02:19:13] stated earlier that the
[02:19:16] is
[02:19:17] yes because he's asking that is it
[02:19:20] permissible to take from a person who
[02:19:23] has some
[02:19:24] deviations um
[02:19:27] doctrinally we
[02:19:28] say that it depends on the level of that
[02:19:32] student but since now we're dealing with
[02:19:36] this met that is spread all
[02:19:38] around and I don't know of any person
[02:19:41] who because of reading he
[02:19:43] became I never heard of of of any person
[02:19:47] reading a
[02:19:48] reading ended up being a
[02:19:51] this is related
[02:19:53] to okay this is related to so then there
[02:19:56] is no problem especially that if it is
[02:19:58] explain to you by a person who would let
[02:20:00] you know about
[02:20:03] these sometimes mistakes sometimes not
[02:20:06] mistakes deviations but in this in this
[02:20:09] book you won't find alhamdulillah it's
[02:20:12] short book actually he's not there even
[02:20:14] to show his his belief he does not have
[02:20:17] even the space to show his belief it's
[02:20:19] very short
[02:20:21] so there is no problem of that
[02:20:23] especially if you take it from a person
[02:20:24] who would let you know that that these
[02:20:27] are the mistakes or the deviations with
[02:20:29] the
[02:20:30] evidences and look if you take it from
[02:20:34] people you need to take it from people
[02:20:36] who understand the the proper
[02:20:39] belief and he understands the
[02:20:42] deviation that's first so it means that
[02:20:45] he is knowledgeable secondly he
[02:20:47] is fair he is fair he would give he
[02:20:52] would gives the right when it's
[02:20:55] two not there is nothing that I will
[02:20:58] take everything or I will oppose
[02:21:01] everything this is wrong if a person
[02:21:04] lives it this way he he will live in a
[02:21:08] in hardship in difficulty it does not
[02:21:11] mean that you compromise you tell the
[02:21:13] truth is the truth the wrong is the
[02:21:16] wrong you don't say well it is not wrong
[02:21:18] in order to compromise
[02:21:23] now I have a book that it has some
[02:21:26] deviations or some
[02:21:29] mistakes and the rest of it is not only
[02:21:31] good it's very good do I say okay I will
[02:21:34] throw this
[02:21:36] book is not a good way it's not a good
[02:21:40] way especially like what I say to you if
[02:21:42] someone says to you he point out to you
[02:21:43] the the the the
[02:21:49] problems we have time
[02:21:51] to
[02:21:56] can I ask
[02:22:02] question could you repeat again the
[02:22:07] of
[02:22:10] that the four types we have four types
[02:22:13] of what we call because again AL is to
[02:22:16] affirm something this is generally
[02:22:18] defined is to say that is to affirm
[02:22:21] something to something or negate it or
[02:22:24] negate from it now for it to be specific
[02:22:27] then we have four types and one is
[02:22:29] disputed the first one is what we
[02:22:36] call rational H rational ruling meaning
[02:22:39] that you affirm something to something
[02:22:41] or you negated from through
[02:22:44] reason the second type is
[02:22:47] that is what we call
[02:22:51] meaning that it is the sensical or the
[02:22:54] experimental experimental ruling you
[02:22:56] affirm something to something you're
[02:22:58] from through senses or experience the
[02:23:01] third one is that is what we
[02:23:09] call the consequence or the
[02:23:12] rewarding you affirm something to
[02:23:14] something or or you negate it from
[02:23:16] through rewarding through the
[02:23:18] consequence and the fourth one is what
[02:23:20] we
[02:23:21] call and we will be talking about it
[02:23:26] because is to affirm something to
[02:23:30] something or you negated it from
[02:23:33] through
[02:23:36] and is either to be or and we will talk
[02:23:41] about this in so these are the four
[02:23:43] types of what we
[02:23:45] call these are you cannot think of any
[02:23:49] but to be included included in these
[02:23:52] generally this is any ruling you give in
[02:23:55] life it won't get out of these four we
[02:23:58] are LIF with a disputed that is is it an
[02:24:01] independent ruling or it's included in
[02:24:03] the in the
[02:24:05] experimental but this is
[02:24:09] in if you go just one step they will
[02:24:12] discuss it
[02:24:15] yes now we feel comfortable knowing the
[02:24:19] difference between and
[02:24:21] can
[02:24:22] we in tomorrow tomorrow we'll be talking
[02:24:27] about it's called It's
[02:24:31] called The Sisters cannot hear his
[02:24:34] question so you may yes he's asking he
[02:24:37] said that now we know the meaning of of
[02:24:42] of and we haven't yet talked about he's
[02:24:47] saying that should we talk about we said
[02:24:51] we already talked about them we talked
[02:24:54] about about do you still
[02:24:56] remember in the last
[02:24:58] semester we talked about
[02:25:02] what so we will talk in tomorrow about
[02:25:06] the definition
[02:25:08] of and the meaning
[02:25:11] of the meaning
[02:25:13] of
[02:25:17] also and then we will talk about the
[02:25:20] evidences and this is important this is
[02:25:24] definitely important