WEBVTT 00:00:00.210 --> 00:00:08.580 A summary of the concepts of the Ahl al-Sunnah. 00:00:08.580 --> 00:00:14.019 The principle: "Necessity renders the prohibited permissible." 00:00:14.019 --> 00:00:19.019 Scholars derived this principle from the words of Allah the Almighty: 00:00:19.019 --> 00:00:27.019 "He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah." 00:00:27.019 --> 00:00:33.020 “He hath forbidden you only carrion, and blood, and swineflesh, and that which hath been immolated to (the name of) any other than Allah. But he who is driven by necessity, neither craving nor transgressing, it is no sin for him. Lo! Allah is Forgiving, Merciful.” (2:173) 00:00:33.020 --> 00:00:36.020 "Indeed, Allah is Forgiving and Merciful." 00:00:36.020 --> 00:00:44.020 They stated: "Every prohibited thing to which a person is compelled, the Most Merciful has made permissible for him." 00:00:44.020 --> 00:00:51.020 Necessity is defined as a situation where a person fears that, should it occur, it would result in harm to his life or a part of it, 00:00:51.020 --> 00:00:57.850 Or to his intellect, his wealth, the loss of his honor, or what is permitted in this regard. 00:00:57.850 --> 00:01:03.189 The constraints of the necessity that permits the prohibited. 00:01:03.189 --> 00:01:07.189 The necessity that permits the prohibited has specific criteria and constraints. 00:01:07.189 --> 00:01:14.189 The first is that the necessity must be actual and present, not merely expected or anticipated. 00:01:14.189 --> 00:01:22.480 The second is that there must be no other permissible or less objectionable means to avert the necessity other than committing the prohibited act. 00:01:22.480 --> 00:01:28.579 The third is that one must limit the commission of the prohibited act to the minimum required to avert the necessity. 00:01:28.579 --> 00:01:33.579 This is based on His saying: "Neither desiring nor transgressing." 00:01:33.579 --> 00:01:40.579 For example, when eating something forbidden, one must not exceed what is necessary to sustain life and maintain one's strength. 00:01:40.579 --> 00:01:44.930 The fourth is that the prohibited act must not cause harm to others. 00:01:44.930 --> 00:01:49.930 For instance, it is not permissible to comply with coercion to kill another person. 00:01:49.930 --> 00:01:57.930 This is because preserving the life of the one coerced to kill and the one ordered to be killed are necessities of the same degree. 00:01:57.930 --> 00:02:00.930 Both are governed by the objective of preserving life. 00:02:00.930 --> 00:02:06.930 The life of the one coerced is not more worthy of preservation than the life of the one ordered to be killed. 00:02:06.930 --> 00:02:10.280 The fifth is that the necessity must be overwhelming. 00:02:10.280 --> 00:02:17.280 Such as a person being coerced into consuming a prohibited substance by threats, for example, of being killed or tortured if he does not eat it. 00:02:17.280 --> 00:02:20.280 This applies even if he finds permissible food available. 00:02:20.280 --> 00:02:28.409 The sixth is that the person in necessity, if they are a figure of knowledge and da'wah, must not fall into something that would lead people astray in their religion. 00:02:28.409 --> 00:02:34.629 All these constraints must be met in every necessity that is claimed. 00:02:34.629 --> 00:02:36.629 Only then does it render the prohibited permissible. 00:02:36.629 --> 00:02:42.629 If some constraints are met while others are not, it does not constitute a necessity. 00:02:42.629 --> 00:02:46.139 The removal of hardship in the religion. 00:02:46.139 --> 00:02:50.780 It is not valid to use the words of Allah the Almighty as an argument: 00:02:50.780 --> 00:02:53.780 “And strive for Allah with the endeavour which is His right. He hath chosen you and hath not laid upon you in religion any hardship; the faith of your father Abraham (is yours). He hath named you Muslims of old time and in this (Scripture), that the messenger may be a witness against you, and that ye may be witnesses against mankind. So establish worship, pay the poor-due, and hold fast to Allah. He is your Protecting friend. A blessed Patron and a blessed Helper!” (22:78) 00:02:53.780 --> 00:02:58.780 “And strive for Allah with the endeavour which is His right. He hath chosen you and hath not laid upon you in religion any hardship; the faith of your father Abraham (is yours). He hath named you Muslims of old time and in this (Scripture), that the messenger may be a witness against you, and that ye may be witnesses against mankind. So establish worship, pay the poor-due, and hold fast to Allah. He is your Protecting friend. A blessed Patron and a blessed Helper!” (22:78) 00:02:58.780 --> 00:03:02.780 To waive any religious obligation for a person 00:03:02.780 --> 00:03:05.780 Under the pretext that it causes him hardship. 00:03:05.780 --> 00:03:11.780 Rather, the verse indicates that the religious obligations, in their entirety, contain no hardship. 00:03:11.780 --> 00:03:15.780 “And strive for Allah with the endeavour which is His right. He hath chosen you and hath not laid upon you in religion any hardship; the faith of your father Abraham (is yours). He hath named you Muslims of old time and in this (Scripture), that the messenger may be a witness against you, and that ye may be witnesses against mankind. So establish worship, pay the poor-due, and hold fast to Allah. He is your Protecting friend. A blessed Patron and a blessed Helper!” (22:78) 00:03:15.780 --> 00:03:17.780 This is also evidenced by the fact 00:03:18.780 --> 00:03:24.780 That it mentions at its beginning the command to strive in the way of Allah with the striving due to Him. 00:03:24.780 --> 00:03:30.780 This implies that there is not the slightest hardship in fulfilling this obligation, 00:03:30.780 --> 00:03:32.780 Nor in the rest of the religious obligations. 00:03:32.780 --> 00:03:37.780 An obligation is only waived, substituted, or postponed 00:03:37.780 --> 00:03:40.780 If the hardship is due to an emergent matter for the person, 00:03:40.780 --> 00:03:43.780 External to the essence of the obligation itself. 00:03:43.780 --> 00:03:46.780 Such as a sick person postponing the obligatory fast 00:03:46.780 --> 00:03:49.780 Due to the hardship and difficulty he experiences in fasting 00:03:49.780 --> 00:03:52.780 Because of the illness that has befallen him. 00:03:52.780 --> 00:03:57.780 Or like shortening the prayer due to travel and the difficulty it entails. 00:03:57.780 --> 00:04:02.129 The removal of hardship in purification. 00:04:02.129 --> 00:04:05.800 Among the hardships that have been removed is also 00:04:05.800 --> 00:04:08.800 The hardship of praying without wudu, 00:04:08.800 --> 00:04:12.800 Or the belief that purification is impossible when water is unavailable, 00:04:12.800 --> 00:04:15.800 Or when one is unable to use it. 00:04:15.800 --> 00:04:19.800 This is addressed by the legislation of purification through tayammum. 00:04:19.800 --> 00:04:22.899 Allah the Almighty said after legislating tayammum, 00:04:22.899 --> 00:04:25.899 As a substitute for water in the event of its absence, 00:04:25.899 --> 00:04:28.899 Or the inability to use it: 00:04:28.899 --> 00:04:32.899 “O ye who believe! When ye rise up for prayer, wash you faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.” (5:6) 00:04:32.899 --> 00:04:35.899 "But He intends to purify you." 00:04:35.899 --> 00:04:40.899 “O ye who believe! When ye rise up for prayer, wash you faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.” (5:6) 00:04:40.899 --> 00:04:45.250 Obligations are within the capacity and ability of the soul. 00:04:45.250 --> 00:04:49.079 Likewise, the words of Allah the Almighty: 00:04:49.079 --> 00:04:53.079 “Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.” (2:286) 00:04:53.079 --> 00:04:56.079 Do not mean the waiving of an obligation 00:04:56.079 --> 00:04:59.079 Because a person claims it is beyond his capacity. 00:04:59.079 --> 00:05:03.079 Rather, it means that a human is obligated according to their capacity, 00:05:03.079 --> 00:05:08.079 And that all obligations are within the soul's capacity and ability. 00:05:08.079 --> 00:05:14.170 The commands and prohibitions of Allah are part of ease and leniency. 00:05:15.170 --> 00:05:20.100 The commands and prohibitions of Allah the Almighty, 00:05:20.100 --> 00:05:23.100 And the wisdom and benefits resulting from them, 00:05:23.100 --> 00:05:28.100 Are the very essence of ease and leniency for people in this world and the Hereafter. 00:05:28.100 --> 00:05:33.129 As for the difficulty the soul experiences due to an obligation, 00:05:33.129 --> 00:05:36.129 It is a manageable difficulty, 00:05:36.129 --> 00:05:40.129 And it must be endured to attain the bliss of the Hereafter. 00:05:40.129 --> 00:05:43.129 For bliss is not attained through comfort. 00:05:43.129 --> 00:05:47.189 Whoever prefers comfort loses comfort. 00:05:47.189 --> 00:05:49.189 Al-Mutanabbi said: 00:05:49.189 --> 00:05:52.189 "If souls are great, 00:05:52.189 --> 00:05:55.290 The bodies grow weary in pursuit of their desires." 00:05:55.290 --> 00:06:00.290 Allah the Almighty said after legislating fasting and detailing its rulings: 00:06:00.290 --> 00:06:05.290 “The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.” (2:185) 00:06:05.290 --> 00:06:08.290 Every command from Allah the Almighty to us 00:06:08.290 --> 00:06:10.290 Is ease, in which there is no hardship. 00:06:10.290 --> 00:06:18.290 There is no ease, leniency, or removal of hardship greater than something that leads to Paradise and saves one from Hellfire, 00:06:18.290 --> 00:06:23.290 Whether it is a prohibition, an obligation, or a permission. 00:06:23.290 --> 00:06:29.209 The criteria for concessions and facilitation. 00:06:29.209 --> 00:06:35.209 For concessions, facilitation, and the removal of hardship when the situation requiring them arises, there are criteria and constraints. 00:06:35.209 --> 00:06:37.209 First: 00:06:37.209 --> 00:06:43.209 The certain—not speculative—realization of the excuse that warrants taking the concession. 00:06:43.209 --> 00:06:45.209 Second: 00:06:45.209 --> 00:06:47.209 The existence of evidence for taking the concession, 00:06:47.209 --> 00:06:51.209 And not contradicting the legal texts regarding the matter. 00:06:51.209 --> 00:06:53.399 Third: 00:06:53.399 --> 00:06:57.399 Limiting it to the area of need or necessity. 00:06:57.399 --> 00:06:59.500 Fourth: 00:06:59.500 --> 00:07:03.500 The concession must be issued by a scholar knowledgeable of the rulings and the reality, 00:07:03.500 --> 00:07:10.139 So that the understanding of the issue and the realization of its context in reality can be achieved. 00:07:10.139 --> 00:07:12.139 General affliction (umuum al-balwa). 00:07:12.139 --> 00:07:18.420 General affliction pertains to matters related to religious obligation. 00:07:18.420 --> 00:07:21.420 It is an event that occurs comprehensively, 00:07:21.420 --> 00:07:25.420 Such that it is difficult for those obligated to avoid it, 00:07:25.420 --> 00:07:27.420 Or to guard against it, 00:07:27.420 --> 00:07:31.420 Except with excessive hardship that necessitates facilitation and leniency. 00:07:31.420 --> 00:07:35.420 The obligated need to know its ruling. 00:07:35.420 --> 00:07:37.420 Examples include: 00:07:37.420 --> 00:07:39.420 First: 00:07:39.420 --> 00:07:43.420 The leniency regarding the saliva of a cat, due to the difficulty of avoiding it, 00:07:43.420 --> 00:07:47.420 Because they are among those who roam around us. 00:07:47.420 --> 00:07:49.449 Second: 00:07:49.449 --> 00:07:55.449 The purification of the ground for impurities clinging to the soles of shoes or sandals. 00:07:55.449 --> 00:07:59.829 The criteria for applying the principle of general affliction. 00:07:59.829 --> 00:08:01.629 First: 00:08:01.629 --> 00:08:05.629 Verifying its occurrence in the incident in question. 00:08:05.629 --> 00:08:08.629 If an exception to its generality is found, 00:08:08.629 --> 00:08:11.629 Then acting upon it for the sake of a concession ceases, 00:08:11.629 --> 00:08:14.629 And one must turn to what is excluded from it. 00:08:14.629 --> 00:08:19.629 If a person faces two paths and must take one of them, 00:08:19.629 --> 00:08:25.629 And the first is muddy and mixed with the impurities of houses and dwellings, 00:08:25.629 --> 00:08:27.629 While the other is free from that, 00:08:27.629 --> 00:08:30.629 One must take the second path. 00:08:30.629 --> 00:08:35.629 If he takes the first, he is not excused for the impurity that attaches to him, 00:08:35.629 --> 00:08:39.629 Because it is not difficult to avoid it. 00:08:39.629 --> 00:08:40.820 Second: 00:08:40.820 --> 00:08:47.820 The opinion regarding it in the matter must be issued by a mujtahid knowledgeable of the fiqh rulings and the reality, 00:08:47.820 --> 00:08:50.820 To enable the realization of its context. 00:08:50.820 --> 00:08:53.049 Third: 00:08:53.049 --> 00:08:57.049 The facilitation resulting from general affliction must be restricted 00:08:58.049 --> 00:09:03.559 To the situation in which it is realized, and it ceases when that situation ends. 00:09:03.559 --> 00:09:07.649 The principle of blocking the means (sadd al-dhara'i'). 00:09:07.649 --> 00:09:09.649 Prohibitions in Islam: 00:09:09.649 --> 00:09:12.649 Some are prohibited in themselves, 00:09:12.649 --> 00:09:15.649 And some are prohibited because of something else. 00:09:15.649 --> 00:09:17.649 That which is prohibited because of something else 00:09:17.649 --> 00:09:21.649 Is what is forbidden not because it is inherently prohibited, 00:09:21.649 --> 00:09:26.649 But because of what it will lead to—falling into that which is prohibited in itself. 00:09:26.649 --> 00:09:27.649 An example: 00:09:27.649 --> 00:09:30.649 The prohibition of insulting the gods of the polytheists 00:09:30.649 --> 00:09:34.649 If it serves as a means to insult Allah the Almighty. 00:09:34.649 --> 00:09:36.649 Allah the Almighty said: 00:09:36.649 --> 00:09:43.649 "And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge." 00:09:43.649 --> 00:09:46.649 Even though insulting the gods of the polytheists 00:09:46.649 --> 00:09:51.649 Is in itself an annoyance to the polytheists and an insult to their gods, 00:09:51.649 --> 00:09:54.649 And it is permissible or praiseworthy in itself, 00:09:54.649 --> 00:09:57.649 Were it not for the fact that it leads to falling into the forbidden, 00:09:57.649 --> 00:10:00.649 Which is insulting Allah the Almighty. 00:10:00.649 --> 00:10:04.649 So the verse explicitly forbids the permissible 00:10:04.649 --> 00:10:08.649 Because of what it leads to, which is not permissible. 00:10:08.649 --> 00:10:14.159 If Allah the Almighty forbids something, He forbids its means. 00:10:14.159 --> 00:10:18.440 If Allah the Almighty forbids something, 00:10:18.440 --> 00:10:21.440 And it has paths and means that lead to it, 00:10:21.440 --> 00:10:24.440 He forbids them and prevents them, 00:10:24.440 --> 00:10:28.440 To realize His prohibition and establish it. 00:10:28.440 --> 00:10:32.440 For if He permitted the means and paths leading to it, 00:10:32.440 --> 00:10:37.440 It would be a nullification of the prohibition and an enticement for the soul toward it. 00:10:37.440 --> 00:10:42.440 The wisdom of Allah the Almighty refuses that entirely. 00:10:42.440 --> 00:10:47.529 Everything that causes one to miss an obligation is prohibited. 00:10:47.529 --> 00:10:53.200 Everything that causes one to miss an obligation and distracts from it is prohibited, 00:10:53.200 --> 00:10:56.200 Even if it is originally permissible. 00:10:56.200 --> 00:11:00.200 An example is Allah's prohibition of buying and selling 00:11:00.200 --> 00:11:03.200 After the call to the Friday prayer. 00:11:03.200 --> 00:11:05.200 Allah the Almighty said: 00:11:05.200 --> 00:11:11.200 “O ye who believe! When the call is heard for the prayer of the day of congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know.” (62:9) 00:11:11.200 --> 00:11:15.200 “O ye who believe! When the call is heard for the prayer of the day of congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know.” (62:9) 00:11:15.200 --> 00:11:21.320 No compulsion in recommended or permissible acts. 00:11:21.320 --> 00:11:25.929 Recommended and permissible acts, and matters of choice, 00:11:25.929 --> 00:11:28.929 Cannot be used to compel people. 00:11:28.929 --> 00:11:32.929 If Allah opens a door of recommended acts for you, 00:11:32.929 --> 00:11:36.929 Do not compel people to be like you in it. 00:11:36.929 --> 00:11:41.929 For the doer of recommended acts is rewarded, and the one who leaves them is not blamed. 00:11:41.929 --> 00:11:46.929 Perhaps Allah has opened for the one who left what you are doing of recommended acts 00:11:46.929 --> 00:11:48.929 Another door among them, 00:11:48.929 --> 00:11:51.929 In which he is more active and more capable. 00:11:51.929 --> 00:11:57.929 And it is even more appropriate that there is no blame on one who does or leaves a permissible act. 00:11:57.929 --> 00:12:00.929 This is the meaning of it being called "permissible." 00:12:00.929 --> 00:12:07.090 Likewise, obligations that offer a choice between several options: 00:12:07.090 --> 00:12:11.090 It is not valid to compel people to one specific matter within them. 00:12:11.090 --> 00:12:15.090 Such as the expiation for breaking an oath. 00:12:15.090 --> 00:12:21.090 The one who breaks an oath has the choice between feeding ten needy people or clothing them, 00:12:21.090 --> 00:12:23.090 Or freeing a slave. 00:12:23.090 --> 00:12:28.090 If he cannot find these, he turns to fasting for three days. 00:12:28.090 --> 00:12:32.090 Likewise, the expiation for the prohibitions of Ihram: 00:12:32.090 --> 00:12:37.090 A person is given the choice between fasting, charity, or sacrifice. 00:12:37.090 --> 00:12:43.100 A concession is a charity from Allah. 00:12:43.100 --> 00:12:46.100 A concession is a charity from Allah, 00:12:46.100 --> 00:12:51.100 So it is recommended to accept it without searching for its wisdom or linking it to it. 00:12:51.100 --> 00:12:56.100 Allah the Almighty granted the concession of breaking the fast in the cases of illness and travel, 00:12:56.100 --> 00:12:59.100 Provided that the sick person makes it up when he recovers, 00:12:59.100 --> 00:13:01.100 And the traveler when he settles. 00:13:01.100 --> 00:13:07.100 It is not the severity of the illness or the hardship of travel that the ruling is attached to, 00:13:07.100 --> 00:13:11.100 But rather illness and travel in an absolute sense, 00:13:11.100 --> 00:13:14.100 To intend ease for people, not hardship. 00:13:14.100 --> 00:13:21.100 We do not know all of Allah's wisdom in attaching the concession to absolute illness and absolute travel. 00:13:21.100 --> 00:13:29.100 The correct approach, in any case, is to take matters in the form that Allah intended in this religion, 00:13:29.100 --> 00:13:37.100 For He is wiser than us and more knowledgeable of the near and far benefits behind His concessions and firm rulings. 00:13:37.100 --> 00:13:42.000 Rigor is not requested to allow for a concession. 00:13:43.669 --> 00:13:46.669 Rigor is not requested to allow for a concession. 00:13:46.669 --> 00:13:51.669 If rigor is valid in the rulings of transactions when people are corrupt, 00:13:51.669 --> 00:13:55.669 To serve as a deterrent remedy and a blocking of means, 00:13:55.669 --> 00:13:59.669 Then the matter regarding acts of worship is different, 00:13:59.669 --> 00:14:02.669 As they are an account between the servant and his Lord, 00:14:02.669 --> 00:14:07.669 And the interests of the servants are not directly attached to them 00:14:07.669 --> 00:14:11.669 Like the rulings of transactions, in which the outward appearance is considered. 00:14:12.669 --> 00:14:15.669 As for the outward appearance in acts of worship, it is of no avail 00:14:15.669 --> 00:14:18.669 Unless it is based on the piety of the hearts. 00:14:19.669 --> 00:14:23.659 Evidence is required for a concession. 00:14:23.659 --> 00:14:28.399 An accepted concession is that which Allah has permitted, 00:14:28.399 --> 00:14:31.399 And for which there is evidence and a legal text. 00:14:31.399 --> 00:14:35.399 Not what has been issued by some scholars as rare opinions, 00:14:35.399 --> 00:14:39.399 In which they deviated from the majority and their middle path in the religion. 00:14:39.399 --> 00:14:42.399 Such a thing is referred to as 00:14:42.399 --> 00:14:45.399 "concessions" by some scholars, metaphorically speaking, 00:14:45.399 --> 00:14:48.399 though what is intended by this are their slips, 00:14:48.399 --> 00:14:51.529 and those matters in which they granted concessions contrary to the truth. 00:14:51.529 --> 00:14:54.529 This is what is meant by the statement of the scholars: 00:14:54.529 --> 00:14:58.529 "Whoever tracks the slips and concessions of the scholars falls into heresy." 00:14:58.529 --> 00:15:01.559 Ibn Hazm has narrated the consensus 00:15:01.559 --> 00:15:04.559 that tracking the concessions of the schools of thought 00:15:04.559 --> 00:15:07.559 without relying on a legal proof 00:15:07.559 --> 00:15:09.559 is an act of immorality that is not permissible. 00:15:09.559 --> 00:15:15.519 Moderation in adopting and applying the principles of fiqh. 00:15:15.519 --> 00:15:20.190 The jurists derived principles of fiqh 00:15:20.190 --> 00:15:23.190 from the texts of the Book and the Sunnah, 00:15:23.190 --> 00:15:27.190 and they established them as comprehensive, general references 00:15:27.190 --> 00:15:30.190 to which one refers regarding what arises in people's lives 00:15:30.190 --> 00:15:32.190 of cases and events, 00:15:32.190 --> 00:15:36.190 in order to reach the legal ruling concerning them. 00:15:36.190 --> 00:15:39.190 The foundation for establishing legal rulings 00:15:39.190 --> 00:15:42.190 is the texts of the Book and the Sunnah; 00:15:42.190 --> 00:15:45.190 the principles of fiqh were only created 00:15:45.190 --> 00:15:48.190 as a summary of the implications of the texts, 00:15:48.190 --> 00:15:51.190 and as general, comprehensive references for them. 00:15:51.190 --> 00:15:53.190 Based on this, 00:15:53.190 --> 00:15:57.190 using a principle of fiqh to derive rulings 00:15:57.190 --> 00:16:01.190 is, in essence, an inference from the texts of the Book and the Sunnah. 00:16:01.190 --> 00:16:05.419 Moderation in viewing the principles of fiqh 00:16:05.419 --> 00:16:08.419 means adopting them with this understanding, 00:16:08.419 --> 00:16:13.419 neither neglecting them under the pretext that they are not proofs in and of themselves, 00:16:13.419 --> 00:16:16.419 nor that they are not texts from the two revelations, 00:16:16.419 --> 00:16:19.419 nor being excessive in applying them 00:16:19.419 --> 00:16:23.419 to the point of opposing the texts of the Book and the Sunnah with them. 00:16:23.419 --> 00:16:27.409 The basic principle regarding things is permissibility. 00:16:27.409 --> 00:16:32.590 This is indicated by the saying of Allah the Exalted: 00:16:32.590 --> 00:16:37.590 “He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.” (2:29) 00:16:37.590 --> 00:16:40.659 as the verse was presented in the context of bestowing favor, 00:16:40.659 --> 00:16:44.659 that Allah created what is on earth for our benefit. 00:16:44.659 --> 00:16:47.659 It is also understood from this concept 00:16:47.659 --> 00:16:51.659 that what contains harm is excluded from that, 00:16:51.659 --> 00:16:55.659 and it is part of the perfection of the blessing that He prohibited it for us. 00:16:55.659 --> 00:16:59.840 The nature of the incapacity that provides an excuse. 00:16:59.840 --> 00:17:04.509 Whoever is unable to perform a commanded act, such as an obligation or the like, 00:17:04.509 --> 00:17:07.509 that obligation is lifted from him, 00:17:07.509 --> 00:17:10.509 as indicated by the proofs. 00:17:10.509 --> 00:17:13.509 Allah the Exalted said regarding jihad: 00:17:13.509 --> 00:17:17.509 "There is no blame upon the blind, nor any blame upon the lame, 00:17:17.509 --> 00:17:20.509 nor any blame upon the sick." 00:17:20.509 --> 00:17:24.509 And Allah the Exalted said regarding general commands: 00:17:24.509 --> 00:17:27.509 “So keep your duty to Allah as best ye can, and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful.” (64:16) 00:17:27.509 --> 00:17:30.509 And the Prophet, peace and blessings of Allah be upon him, said: 00:17:30.509 --> 00:17:35.509 "If I command you to do something, then do as much of it as you are able." 00:17:35.509 --> 00:17:38.509 However, a person is not excused unless he 00:17:38.509 --> 00:17:41.509 has exerted his effort to perform what he is commanded to do, 00:17:41.509 --> 00:17:45.509 then became unable and found no means to perform it, 00:17:45.509 --> 00:17:48.509 as is understood from the saying of Allah the Almighty 00:17:48.509 --> 00:17:51.509 regarding those unable to migrate from the lands of polytheism. 00:17:51.509 --> 00:17:57.640 “Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way.” (4:98) 00:17:57.640 --> 00:18:04.470 “Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way.” (4:98) 00:18:04.470 --> 00:18:06.470 Incapacity to perform the entirety of a commanded act 00:18:06.470 --> 00:18:10.470 does not negate the obligation to perform what is within one's power. 00:18:10.470 --> 00:18:13.339 For whoever has had his hand severed, 00:18:13.339 --> 00:18:16.339 the washing of the hand in wudu is lifted from him, 00:18:16.339 --> 00:18:19.339 but he remains obligated to wash the remainder of his arm 00:18:19.339 --> 00:18:21.339 up to the elbow. 00:18:21.339 --> 00:18:24.460 The scholars derived this principle 00:18:24.460 --> 00:18:27.460 from the saying of Allah the Exalted: 00:18:27.460 --> 00:18:30.460 “So keep your duty to Allah as best ye can, and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful.” (64:16) 00:18:30.460 --> 00:18:34.460 This is the requirement of fearing Allah according to one's ability. 00:18:34.460 --> 00:18:39.500 This is also indicated by his saying, peace and blessings of Allah be upon him: 00:18:39.500 --> 00:18:44.500 "If I command you to do something, then do as much of it as you are able." 00:18:44.500 --> 00:18:46.529 Recorded by al-Bukhari.