1 00:00:01,199 --> 00:00:10,300 A summary of the concepts held by the Ahl al-Sunnah. 2 00:00:10,300 --> 00:00:12,300 The meaning of the word "terminology." 3 00:00:12,300 --> 00:00:15,710 A term is defined 4 00:00:15,710 --> 00:00:17,710 as the agreement of a group 5 00:00:17,710 --> 00:00:19,710 to assign a specific word, 6 00:00:19,710 --> 00:00:21,710 or two words, to denote 7 00:00:21,710 --> 00:00:23,710 a particular meaning. 8 00:00:23,710 --> 00:00:25,710 Therefore, the meaning of a term 9 00:00:25,710 --> 00:00:27,710 may differ according to those who coin it 10 00:00:27,710 --> 00:00:29,710 and those who use it. 11 00:00:29,710 --> 00:00:31,710 If it is said, 12 00:00:31,710 --> 00:00:33,710 "There is no dispute over terminology," 13 00:00:33,710 --> 00:00:35,710 meaning that there is no harm 14 00:00:35,710 --> 00:00:37,710 in a specific group agreeing 15 00:00:37,710 --> 00:00:39,710 upon a specific terminology, 16 00:00:39,710 --> 00:00:41,710 it is nonetheless necessary 17 00:00:41,710 --> 00:00:43,710 to define the term 18 00:00:43,710 --> 00:00:45,710 and clarify its meaning precisely 19 00:00:45,710 --> 00:00:47,710 according to those who use it, 20 00:00:47,710 --> 00:00:49,710 so that no confusion 21 00:00:49,710 --> 00:00:51,710 or ambiguity in understanding occurs, 22 00:00:51,710 --> 00:00:53,710 and so that the scope of disagreement 23 00:00:53,710 --> 00:00:55,710 is narrowed during dialogue and discussion. 24 00:00:58,670 --> 00:01:00,670 The discipline of terminology 25 00:01:00,670 --> 00:01:03,659 shortens the path to mutual understanding. 26 00:01:03,659 --> 00:01:05,659 The fundamental principle of terminology 27 00:01:05,659 --> 00:01:07,659 is that it is of great benefit, 28 00:01:07,659 --> 00:01:09,659 as it serves as a means 29 00:01:09,659 --> 00:01:11,659 for understanding via the shortest path, 30 00:01:11,659 --> 00:01:13,659 the clearest indication, 31 00:01:13,659 --> 00:01:15,659 and the least effort. 32 00:01:15,659 --> 00:01:17,659 If it pertains to matters 33 00:01:17,659 --> 00:01:19,659 related to religious concepts, 34 00:01:19,659 --> 00:01:21,659 it must be 35 00:01:21,659 --> 00:01:23,659 restricted by the Qur'an and the Sunnah, 36 00:01:23,659 --> 00:01:25,659 and one must avoid 37 00:01:25,659 --> 00:01:27,659 expressing it through vague terms 38 00:01:27,659 --> 00:01:29,659 or terms that are ambiguous in meaning. 39 00:01:29,659 --> 00:01:32,819 Altering the connotations of terms 40 00:01:32,819 --> 00:01:34,819 is a distortion of them 41 00:01:34,819 --> 00:01:36,819 and a deception of the people. 42 00:01:39,519 --> 00:01:41,519 Some misguided individuals wrong 43 00:01:41,519 --> 00:01:43,519 terminology when they alter 44 00:01:43,519 --> 00:01:45,519 the connotations of its words 45 00:01:45,519 --> 00:01:47,519 in order to manipulate them 46 00:01:47,519 --> 00:01:49,519 and employ them to deceive 47 00:01:49,519 --> 00:01:51,519 the people and lead them astray, 48 00:01:51,519 --> 00:01:53,519 either by distorting the truth 49 00:01:53,519 --> 00:01:55,519 or by beautifying falsehood. 50 00:01:55,519 --> 00:01:57,519 An example of this 51 00:01:57,519 --> 00:01:59,519 is the term "tolerance and peace." 52 00:01:59,519 --> 00:02:01,519 While tolerance in the Shari'ah 53 00:02:01,519 --> 00:02:03,519 is exercised when one has the power to claim one's right, 54 00:02:03,519 --> 00:02:05,549 and applies to matters 55 00:02:05,549 --> 00:02:07,549 of worldly rights, 56 00:02:07,549 --> 00:02:09,580 and peace is established 57 00:02:09,580 --> 00:02:11,580 with those who oppose Islam 58 00:02:11,580 --> 00:02:13,580 according to treaties 59 00:02:13,580 --> 00:02:15,580 defined between 60 00:02:15,580 --> 00:02:17,580 the authorities and the opponents, 61 00:02:17,580 --> 00:02:19,580 and is temporary, 62 00:02:19,580 --> 00:02:21,580 bound by a duration, regulations, 63 00:02:21,580 --> 00:02:23,580 and conditions— 64 00:02:23,580 --> 00:02:25,580 those who propagate these ideas transform this term 65 00:02:25,580 --> 00:02:27,580 from its correct, legitimate meaning 66 00:02:27,580 --> 00:02:29,580 into a tool 67 00:02:29,580 --> 00:02:31,580 with which they demolish the doctrine of 68 00:02:31,580 --> 00:02:33,580 loyalty and disavowal (al-wala' wa al-bara'), 69 00:02:33,580 --> 00:02:35,580 and invalidate the rite of Jihad 70 00:02:35,580 --> 00:02:37,580 in the path of Allah. 71 00:02:37,580 --> 00:02:40,699 Duality in understanding 72 00:02:40,699 --> 00:02:42,699 terminology 73 00:02:42,699 --> 00:02:44,699 leads to disagreement and division. 74 00:02:44,699 --> 00:02:47,340 Duality 75 00:02:47,340 --> 00:02:49,340 in terminology between 76 00:02:49,340 --> 00:02:51,340 its meanings in Islam 77 00:02:51,340 --> 00:02:53,340 and its meanings in the 78 00:02:53,340 --> 00:02:55,340 invading Western culture 79 00:02:55,340 --> 00:02:57,340 leads to a distortion in concepts 80 00:02:57,340 --> 00:02:59,340 and behavior among the members 81 00:02:59,340 --> 00:03:01,340 of the Ummah. 82 00:03:01,340 --> 00:03:03,340 With the prevalence and dominance of Western 83 00:03:03,340 --> 00:03:05,340 behavior and concepts, 84 00:03:05,340 --> 00:03:07,340 as we illustrated in 85 00:03:07,340 --> 00:03:09,340 the previous concept, 86 00:03:09,340 --> 00:03:11,340 and as is the case with the term 87 00:03:11,340 --> 00:03:13,340 "renewing religious discourse," 88 00:03:13,340 --> 00:03:15,340 which is valid in the sense of 89 00:03:15,340 --> 00:03:17,340 renewing the methods of discourse 90 00:03:17,340 --> 00:03:19,340 according to modern technologies, 91 00:03:19,340 --> 00:03:21,340 but invalid in the sense of 92 00:03:21,340 --> 00:03:23,340 changing the constants and foundations of the religion. 93 00:03:23,340 --> 00:03:25,340 Thus, the difference in 94 00:03:25,340 --> 00:03:27,340 understanding it leads to disagreement 95 00:03:27,340 --> 00:03:29,340 and division among Muslims. 96 00:03:29,340 --> 00:03:32,270 The obligation 97 00:03:32,270 --> 00:03:34,270 to revive the contemplation of the Qur'an 98 00:03:34,270 --> 00:03:36,270 and to understand it correctly. 99 00:03:36,270 --> 00:03:38,849 Weakness of faith 100 00:03:38,849 --> 00:03:40,849 and ignorance of Islam in our era 101 00:03:40,849 --> 00:03:42,849 have led 102 00:03:42,849 --> 00:03:44,849 to a misunderstanding of the meanings of the Qur'an, 103 00:03:44,849 --> 00:03:46,849 which necessitates 104 00:03:46,849 --> 00:03:48,849 reviving the contemplation of the Qur'an 105 00:03:48,849 --> 00:03:50,849 and understanding it according to the Tafsir 106 00:03:50,849 --> 00:03:52,849 of the authentic transmitted tradition first, 107 00:03:52,849 --> 00:03:54,849 then the language of the Arabs 108 00:03:54,849 --> 00:03:56,849 and its styles second. 109 00:03:56,849 --> 00:03:59,840 The obligation 110 00:03:59,840 --> 00:04:01,840 to reformulate ambiguous terms 111 00:04:01,840 --> 00:04:03,840 according to the Qur'an 112 00:04:03,840 --> 00:04:06,639 and the Sunnah. 113 00:04:06,639 --> 00:04:08,639 To remove division 114 00:04:08,639 --> 00:04:10,639 and disagreement among Muslims, it is necessary 115 00:04:10,639 --> 00:04:12,639 that terms be returned 116 00:04:12,639 --> 00:04:14,639 to their original meanings 117 00:04:14,639 --> 00:04:16,639 by reformulating them 118 00:04:16,639 --> 00:04:18,639 and understanding them in light of the Qur'an 119 00:04:18,639 --> 00:04:21,569 and the Sunnah. 120 00:04:21,569 --> 00:04:23,569 Qur'anic terminology 121 00:04:23,569 --> 00:04:25,569 is divine in origin. 122 00:04:25,569 --> 00:04:28,779 Qur'anic terminology 123 00:04:28,779 --> 00:04:30,779 is divine in origin; 124 00:04:30,779 --> 00:04:32,779 it is fixed 125 00:04:32,779 --> 00:04:34,779 and does not change. 126 00:04:34,779 --> 00:04:36,779 It is a duty to adhere to it, 127 00:04:36,779 --> 00:04:38,779 both in wording and meaning. 128 00:04:38,779 --> 00:04:40,779 Any change to its meanings 129 00:04:40,779 --> 00:04:42,779 is a distortion of the words 130 00:04:42,779 --> 00:04:44,819 from their proper places. 131 00:04:44,819 --> 00:04:46,819 The Noble Qur'an divided people 132 00:04:46,819 --> 00:04:48,819 into believer, disbeliever, 133 00:04:48,819 --> 00:04:50,819 and hypocrite. 134 00:04:50,819 --> 00:04:52,819 One should not deviate from that to divide them 135 00:04:52,819 --> 00:04:54,819 into right-wing and left-wing, 136 00:04:54,819 --> 00:04:56,819 socialist and secular, 137 00:04:56,819 --> 00:04:58,819 or "us and the other," 138 00:04:58,819 --> 00:05:00,819 and so on. 139 00:05:00,819 --> 00:05:05,339 The condition (al-shart). 140 00:05:05,339 --> 00:05:07,339 A condition in language 141 00:05:07,339 --> 00:05:09,339 means a sign. 142 00:05:09,339 --> 00:05:11,339 As for in the terminology 143 00:05:11,339 --> 00:05:13,339 of the jurists, 144 00:05:13,339 --> 00:05:15,339 it is that from whose absence follows absence, 145 00:05:15,339 --> 00:05:17,339 but from whose existence 146 00:05:17,339 --> 00:05:19,339 does not necessarily follow existence. 147 00:05:19,339 --> 00:05:21,339 An example is ritual purity (wudu'), 148 00:05:21,339 --> 00:05:23,339 which is a condition for the validity of prayer; 149 00:05:23,339 --> 00:05:25,339 prayer is negated by its absence, 150 00:05:25,339 --> 00:05:27,339 yet its existence 151 00:05:27,339 --> 00:05:29,949 does not necessitate the existence of prayer. 152 00:05:29,949 --> 00:05:33,040 The proof (al-dalil). 153 00:05:33,040 --> 00:05:35,040 The proof is that which leads 154 00:05:35,040 --> 00:05:37,040 to knowledge or certainty. 155 00:05:37,040 --> 00:05:39,040 Every word has 156 00:05:39,040 --> 00:05:41,040 three types of indication: 157 00:05:41,040 --> 00:05:43,040 The first is indication 158 00:05:43,040 --> 00:05:45,040 by correspondence, 159 00:05:45,040 --> 00:05:47,040 such as the indication of one described with mercy 160 00:05:47,040 --> 00:05:49,040 that he is merciful. 161 00:05:49,040 --> 00:05:51,069 The second 162 00:05:51,069 --> 00:05:53,069 is indication by inclusion, 163 00:05:53,069 --> 00:05:55,069 such as the indication of 164 00:05:55,069 --> 00:05:57,069 one described with mercy that he possesses a will; 165 00:05:57,069 --> 00:05:59,069 for every attribute of action 166 00:05:59,069 --> 00:06:01,069 indicates the will 167 00:06:01,069 --> 00:06:03,069 by which he performs 168 00:06:03,069 --> 00:06:05,199 this action. 169 00:06:05,199 --> 00:06:07,199 The third 170 00:06:07,199 --> 00:06:09,199 is indication by implication, 171 00:06:09,199 --> 00:06:11,199 such as the indication of the attribute of mercy 172 00:06:11,199 --> 00:06:13,199 to life, 173 00:06:13,199 --> 00:06:15,199 since it is only attributed to one who possesses 174 00:06:15,199 --> 00:06:17,899 life. 175 00:06:17,899 --> 00:06:19,899 Definitive in establishment (qat'i al-thubut). 176 00:06:19,899 --> 00:06:22,860 It is that which is established 177 00:06:22,860 --> 00:06:24,860 with certainty, not conjecture. 178 00:06:24,860 --> 00:06:26,860 The Noble Qur'an is definitive in establishment, 179 00:06:26,860 --> 00:06:28,860 and the mutawatir hadiths 180 00:06:28,860 --> 00:06:30,860 are definitive in establishment, 181 00:06:30,860 --> 00:06:32,860 for the mutawatir 182 00:06:32,860 --> 00:06:34,860 is that which is established by certainty, 183 00:06:34,860 --> 00:06:36,860 because its definition 184 00:06:36,860 --> 00:06:38,860 is that which is transmitted 185 00:06:38,860 --> 00:06:40,860 by a group from a group, 186 00:06:40,860 --> 00:06:42,860 from the beginning of the chain to the end, 187 00:06:42,860 --> 00:06:44,860 where it is impossible by custom 188 00:06:44,860 --> 00:06:47,220 for them to have conspired to lie. 189 00:06:47,220 --> 00:06:49,220 The requirement of definitive establishment 190 00:06:49,220 --> 00:06:51,220 for the texts of creed, 191 00:06:51,220 --> 00:06:53,220 including the requirement of tawatur 192 00:06:53,220 --> 00:06:55,220 for a hadith to be definitive, 193 00:06:55,220 --> 00:06:57,220 is an error used by the innovators to reject 194 00:06:57,220 --> 00:06:59,220 the solitary (ahad) hadiths in matters of creed, 195 00:06:59,220 --> 00:07:01,220 even if they are authentic. 196 00:07:01,220 --> 00:07:03,220 By this, they invalidate 197 00:07:03,220 --> 00:07:05,220 many issues of 198 00:07:05,220 --> 00:07:07,220 belief 199 00:07:07,220 --> 00:07:09,220 which are only established through solitary reports. 200 00:07:09,220 --> 00:07:11,220 The people of the 201 00:07:11,220 --> 00:07:13,949 Sunnah have reached a consensus upon them. 202 00:07:13,949 --> 00:07:15,949 A text of definitive implication 203 00:07:15,949 --> 00:07:18,459 is any text that 204 00:07:18,459 --> 00:07:20,459 admits only one meaning. 205 00:07:20,459 --> 00:07:22,459 Everyone who enters into a contract 206 00:07:22,459 --> 00:07:24,459 and finds consensus upon it, 207 00:07:24,459 --> 00:07:26,459 it is considered a text of definitive implication, 208 00:07:26,459 --> 00:07:28,459 because consensus regarding the implication of a text 209 00:07:28,459 --> 00:07:30,459 renders it definitive 210 00:07:30,459 --> 00:07:32,459 and removes it from the realm 211 00:07:32,459 --> 00:07:34,589 of speculation. 212 00:07:34,589 --> 00:07:36,589 A text of definitive implication 213 00:07:36,589 --> 00:07:38,589 is also of definitive authenticity; 214 00:07:38,589 --> 00:07:40,589 it yields necessary or certain knowledge. 215 00:07:40,589 --> 00:07:42,589 Whoever denies 216 00:07:42,589 --> 00:07:44,589 necessary knowledge 217 00:07:44,589 --> 00:07:46,589 after ignorance has been removed from them 218 00:07:46,589 --> 00:07:48,589 and the proof has been established against them, is a disbeliever. 219 00:07:48,589 --> 00:07:51,970 Abrogation (Naskh) 220 00:07:51,970 --> 00:07:53,970 Abrogation, linguistically, 221 00:07:53,970 --> 00:07:55,970 is the act of lifting and removing. 222 00:07:55,970 --> 00:07:57,970 Legally, 223 00:07:57,970 --> 00:07:59,970 it is the lifting of a legal ruling 224 00:07:59,970 --> 00:08:02,100 by a similar, later ruling. 225 00:08:02,100 --> 00:08:04,100 It is understood from this definition 226 00:08:04,100 --> 00:08:06,100 that it is a condition 227 00:08:06,100 --> 00:08:08,100 to know the later ruling 228 00:08:08,100 --> 00:08:10,100 and the earlier ruling 229 00:08:10,100 --> 00:08:12,100 in order to distinguish the abrogating from the abrogated. 230 00:08:12,100 --> 00:08:14,100 The earlier ruling 231 00:08:14,100 --> 00:08:16,100 is the abrogated, 232 00:08:16,100 --> 00:08:18,100 and the later ruling 233 00:08:18,100 --> 00:08:20,100 is the abrogating. 234 00:08:20,100 --> 00:08:22,100 The Qur'an and the Sunnah 235 00:08:22,100 --> 00:08:24,100 Its evidence from the Qur'an 236 00:08:24,100 --> 00:08:26,100 is the saying of Allah the Exalted: 237 00:08:26,100 --> 00:08:28,100 “Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?” (2:106) 238 00:08:28,100 --> 00:08:30,100 "Or We cause it to be forgotten, We bring [forth] better than it." 239 00:08:30,100 --> 00:08:32,100 “Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?” (2:106) 240 00:08:32,100 --> 00:08:34,100 "Do you not know 241 00:08:34,100 --> 00:08:36,100 that Allah is over all 242 00:08:36,100 --> 00:08:38,100 things competent?" 243 00:08:38,100 --> 00:08:40,100 And His saying, the Exalted: 244 00:08:40,100 --> 00:08:42,100 "And when We substitute a verse 245 00:08:42,100 --> 00:08:44,100 in place of a verse..." 246 00:08:44,100 --> 00:08:46,100 “And when We put a revelation in place of (another) revelation, - and Allah knoweth best what He revealeth - they say: Lo! thou art but inventing. Most of them know not.” (16:101) 247 00:08:46,100 --> 00:08:48,100 They said, "You are but 248 00:08:48,100 --> 00:08:50,100 an inventor [of lies]." 249 00:08:50,100 --> 00:08:52,100 But most of them do not know. 250 00:08:54,639 --> 00:08:57,659 The Jewish denial of abrogation 251 00:08:57,659 --> 00:08:59,659 The Jews denied abrogation 252 00:08:59,659 --> 00:09:01,659 so that it would not necessitate, by proving it, 253 00:09:01,659 --> 00:09:03,659 the abrogation of the Torah by the Gospel 254 00:09:03,659 --> 00:09:05,659 and the Qur'an. 255 00:09:05,659 --> 00:09:07,659 The Christians permit 256 00:09:07,659 --> 00:09:09,659 their leaders to abrogate 257 00:09:09,659 --> 00:09:11,659 the law of Allah based on their own opinions. 258 00:09:11,659 --> 00:09:13,659 As for the Muslims, 259 00:09:13,659 --> 00:09:15,659 they are the middle nation and the people of truth. 260 00:09:15,659 --> 00:09:17,789 They believe that Allah 261 00:09:17,789 --> 00:09:19,789 abrogates both creation and command as He wills. 262 00:09:19,789 --> 00:09:21,789 There is no law except what has been legislated by 263 00:09:21,789 --> 00:09:23,789 Allah upon the tongues of His messengers. 264 00:09:23,789 --> 00:09:25,789 It is His right to abrogate 265 00:09:25,789 --> 00:09:27,789 whatever He wills, just as 266 00:09:27,789 --> 00:09:29,789 He abrogated through Christ what had been 267 00:09:29,789 --> 00:09:31,789 legislated for the prophets before him, 268 00:09:31,789 --> 00:09:33,789 and abrogated through the law of Muhammad, 269 00:09:33,789 --> 00:09:35,789 peace be upon him, 270 00:09:35,789 --> 00:09:37,789 the laws that preceded it. 271 00:09:37,789 --> 00:09:39,860 He legislated 272 00:09:39,860 --> 00:09:41,860 rulings at the beginning of Islam, 273 00:09:41,860 --> 00:09:43,860 then abrogated them later 274 00:09:43,860 --> 00:09:45,860 through texts from the Book. 275 00:09:47,019 --> 00:09:49,019 Abrogation ended 276 00:09:49,019 --> 00:09:51,019 with the death of the Prophet Muhammad, 277 00:09:51,019 --> 00:09:53,019 peace be upon him. 278 00:09:53,019 --> 00:09:55,019 There is no abrogation after that. 279 00:09:55,019 --> 00:09:57,620 The benefit in the abrogating text 280 00:09:57,620 --> 00:09:59,620 is either higher than what is in the abrogated, 281 00:09:59,620 --> 00:10:01,620 or equal to it. 282 00:10:01,620 --> 00:10:04,389 The benefit in the abrogating text 283 00:10:04,389 --> 00:10:06,389 cannot be 284 00:10:06,389 --> 00:10:08,389 less than what is in the abrogated; 285 00:10:08,389 --> 00:10:10,389 rather, it is either higher than it 286 00:10:10,389 --> 00:10:12,389 or equivalent to it. 287 00:10:12,389 --> 00:10:14,389 The Exalted said: 288 00:10:14,389 --> 00:10:16,389 "Whatever We abrogate... 289 00:10:16,389 --> 00:10:18,389 “Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?” (2:106) 290 00:10:18,389 --> 00:10:20,389 We bring [forth] better than it 291 00:10:20,389 --> 00:10:22,389 or similar to it." 292 00:10:22,389 --> 00:10:25,220 Communal Obligation (Fard Kifayah) 293 00:10:25,220 --> 00:10:28,470 A communal obligation 294 00:10:28,470 --> 00:10:30,470 is that which is incumbent upon the Ummah 295 00:10:30,470 --> 00:10:32,470 in its entirety to fulfill. 296 00:10:32,470 --> 00:10:34,470 If those who are sufficient perform it, 297 00:10:34,470 --> 00:10:36,470 it falls away from the rest. 298 00:10:36,470 --> 00:10:38,470 Therefore, it is incumbent upon the Muslims 299 00:10:38,470 --> 00:10:40,470 to prepare for every interest 300 00:10:40,470 --> 00:10:42,470 of their general affairs, 301 00:10:42,470 --> 00:10:44,470 whether religious or worldly, 302 00:10:44,470 --> 00:10:46,470 someone to undertake it, 303 00:10:46,470 --> 00:10:48,470 dedicate their time to it, 304 00:10:48,470 --> 00:10:50,470 and strive in it 305 00:10:50,470 --> 00:10:52,470 more than others, 306 00:10:52,470 --> 00:10:54,470 so that it becomes their communal obligation. 307 00:10:54,470 --> 00:10:56,470 This is so that 308 00:10:56,470 --> 00:10:58,470 all the interests of the Muslims are upheld. 309 00:10:58,470 --> 00:11:00,470 Their works may vary, 310 00:11:00,470 --> 00:11:02,470 but their intention is one: 311 00:11:02,470 --> 00:11:04,470 the establishment of the interests 312 00:11:04,470 --> 00:11:06,470 of their religion and their worldly life. 313 00:11:06,470 --> 00:11:08,470 The scholars have derived 314 00:11:08,470 --> 00:11:10,470 this understanding from the saying of Allah the Exalted: 315 00:11:10,470 --> 00:11:12,470 "And it is not for 316 00:11:12,470 --> 00:11:14,470 the believers to go forth 317 00:11:14,470 --> 00:11:16,470 all at once." 318 00:11:16,470 --> 00:11:18,470 “And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.” (9:122) 319 00:11:18,470 --> 00:11:20,470 "A group from each party of them 320 00:11:20,470 --> 00:11:22,470 should remain behind to obtain understanding 321 00:11:22,470 --> 00:11:24,470 in the religion and warn 322 00:11:24,470 --> 00:11:26,470 their people when they return 323 00:11:26,470 --> 00:11:28,470 to them, that they might be cautious." 324 00:11:28,470 --> 00:11:31,500 The Mujtahid 325 00:11:31,500 --> 00:11:34,519 is the scholar 326 00:11:34,519 --> 00:11:36,519 or the mufti who is not a mere follower (muqallid), 327 00:11:36,519 --> 00:11:38,519 who has reached a level in knowledge 328 00:11:38,519 --> 00:11:40,519 that qualifies him 329 00:11:40,519 --> 00:11:42,519 to research issues himself 330 00:11:42,519 --> 00:11:44,519 and issue 331 00:11:44,519 --> 00:11:46,519 legal rulings based on their evidence. 332 00:11:46,519 --> 00:11:48,519 He has conditions 333 00:11:48,519 --> 00:11:50,519 and rulings discussed in their proper places 334 00:11:50,519 --> 00:11:52,519 in the books of usul al-fiqh. 335 00:11:52,519 --> 00:11:54,649 If the mujtahid 336 00:11:54,649 --> 00:11:56,649 exerts effort on an issue and hits upon 337 00:11:56,649 --> 00:11:58,649 the truth, he has two rewards: 338 00:11:58,649 --> 00:12:00,649 the reward for the exertion (ijtihad) 339 00:12:00,649 --> 00:12:02,649 and the reward for hitting the truth. 340 00:12:02,649 --> 00:12:04,679 And if he errs, 341 00:12:04,679 --> 00:12:06,679 he is not held accountable for his error as long as 342 00:12:06,679 --> 00:12:08,679 he has exerted all his effort in 343 00:12:08,679 --> 00:12:10,740 seeking the truth. 344 00:12:10,740 --> 00:12:12,740 He has one reward: 345 00:12:12,740 --> 00:12:14,740 the exertion in seeking the truth. 346 00:12:14,740 --> 00:12:18,539 The ruling that removes 347 00:12:18,539 --> 00:12:21,529 disagreement 348 00:12:21,529 --> 00:12:23,529 The ruling that removes disagreement 349 00:12:23,529 --> 00:12:25,529 is the ruling of the learned judge, 350 00:12:25,529 --> 00:12:27,529 such as the Rightly Guided Caliphs 351 00:12:27,529 --> 00:12:29,529 and those who followed their path. 352 00:12:29,529 --> 00:12:31,529 As for the ignorant judge, 353 00:12:31,529 --> 00:12:33,529 he needs to remove 354 00:12:33,529 --> 00:12:35,529 the ignorance from himself first 355 00:12:35,529 --> 00:12:37,529 so that his ruling may be accepted. 356 00:12:37,529 --> 00:12:39,940 The truth is one 357 00:12:39,940 --> 00:12:43,159 The truth is one 358 00:12:43,159 --> 00:12:45,159 and does not multiply. 359 00:12:45,159 --> 00:12:47,159 It is found in the opinion of one of the mujtahids, 360 00:12:47,159 --> 00:12:49,159 and he is the one who receives two rewards: 361 00:12:49,159 --> 00:12:51,159 the reward for the exertion 362 00:12:51,159 --> 00:12:53,159 and the reward for hitting the truth 363 00:12:53,159 --> 00:12:55,190 in its essence. 364 00:12:55,190 --> 00:12:57,190 As for the other mujtahids, 365 00:12:57,190 --> 00:12:59,190 their opinion is not the truth, 366 00:12:59,190 --> 00:13:01,190 but rather they are merely 367 00:13:01,190 --> 00:13:03,190 excused for the error in their ijtihad 368 00:13:03,190 --> 00:13:05,190 because they exerted their effort in it. 369 00:13:05,190 --> 00:13:07,190 They receive a reward for 370 00:13:07,190 --> 00:13:09,190 this exertion, 371 00:13:09,190 --> 00:13:11,379 even though their opinion is not endorsed. 372 00:13:11,379 --> 00:13:13,379 As for those who claim multiplicity, 373 00:13:13,379 --> 00:13:15,379 they launch this claim 374 00:13:15,379 --> 00:13:17,379 under the pretext of tolerance in ideas 375 00:13:17,379 --> 00:13:19,379 and not imposing a single opinion. 376 00:13:19,379 --> 00:13:21,379 In reality, 377 00:13:21,379 --> 00:13:23,379 they are diluting 378 00:13:23,379 --> 00:13:25,379 many of the issues of the religion 379 00:13:25,379 --> 00:13:27,379 and invalidating many 380 00:13:27,379 --> 00:13:29,899 of its rulings. 381 00:13:29,899 --> 00:13:32,629 Blind Following (Taqlid) 382 00:13:32,629 --> 00:13:34,629 Taqlid refers to following 383 00:13:34,629 --> 00:13:36,629 a scholar or mufti in everything 384 00:13:36,629 --> 00:13:38,629 that comes from him, 385 00:13:38,629 --> 00:13:40,629 whether it aligns with the truth 386 00:13:40,629 --> 00:13:42,629 or contradicts it. 387 00:13:42,629 --> 00:13:44,629 They were forbidden from this taqlid 388 00:13:44,629 --> 00:13:46,820 and it was condemned. 389 00:13:46,820 --> 00:13:48,820 What is incumbent upon the non-scholar 390 00:13:48,820 --> 00:13:50,820 varies according to his rank. 391 00:13:50,820 --> 00:13:52,820 If he is a student of knowledge, 392 00:13:52,820 --> 00:13:54,820 his duty is to follow (ittiba'), 393 00:13:54,820 --> 00:13:56,820 which is to take the ruling 394 00:13:56,820 --> 00:13:58,820 from the scholars along with its evidence 395 00:13:58,820 --> 00:14:00,820 and choose what he sees as the weightiest 396 00:14:00,820 --> 00:14:02,820 of the evidences. 397 00:14:02,820 --> 00:14:04,820 If he does not have the ability 398 00:14:04,820 --> 00:14:06,820 to weigh evidences, or if he is one of the common 399 00:14:06,820 --> 00:14:08,820 people who do not understand 400 00:14:08,820 --> 00:14:10,820 the evidences and how to weigh them, 401 00:14:10,820 --> 00:14:12,820 it is incumbent upon him to take the opinion of the one he deems 402 00:14:12,820 --> 00:14:14,820 More pious and righteous. 403 00:14:14,820 --> 00:14:16,820 And he benefited from the statement. 404 00:14:16,820 --> 00:14:18,820 Through the breadth of his knowledge. 405 00:14:18,820 --> 00:14:20,820 And his soul finds tranquility in it. 406 00:14:20,820 --> 00:14:23,299 Regarding that. 407 00:14:23,299 --> 00:14:26,330 Innovation (bid'ah). 408 00:14:26,330 --> 00:14:28,330 Innovation is that which is newly introduced into the religion. 409 00:14:28,330 --> 00:14:30,330 Some scholars define it. 410 00:14:30,330 --> 00:14:32,330 As being any method. 411 00:14:32,330 --> 00:14:34,330 Invented within the religion. 412 00:14:34,330 --> 00:14:36,330 That mimics the legally prescribed method. 413 00:14:36,330 --> 00:14:38,330 And is intended by. 414 00:14:38,330 --> 00:14:40,330 Exaggeration in worshiping Allah. 415 00:14:40,330 --> 00:14:42,330 Thus, this innovation is forbidden. 416 00:14:42,330 --> 00:14:44,330 And all of it is misguidance. 417 00:14:44,330 --> 00:14:46,330 And rejected upon those who commit it. 418 00:14:46,330 --> 00:14:48,330 The Prophet, peace and blessings of Allah be upon him, said: 419 00:14:48,330 --> 00:14:50,330 "Whoever introduces. 420 00:14:50,330 --> 00:14:52,330 Into this matter of ours. 421 00:14:52,330 --> 00:14:54,330 That which is not part of it, it is rejected." 422 00:14:54,330 --> 00:14:56,330 Agreed upon. 423 00:14:56,330 --> 00:14:58,360 As for that which is newly introduced. 424 00:14:58,360 --> 00:15:00,360 In worldly affairs. 425 00:15:00,360 --> 00:15:02,360 Such as inventions and systems. 426 00:15:02,360 --> 00:15:04,360 Which are needed. 427 00:15:04,360 --> 00:15:06,360 And do not contradict the Shari'ah. 428 00:15:06,360 --> 00:15:08,710 Then there is no innovation in them. 429 00:15:08,710 --> 00:15:10,710 Innovation may be an act of disobedience. 430 00:15:10,710 --> 00:15:12,710 Or disbelief. 431 00:15:12,710 --> 00:15:15,450 Among innovations. 432 00:15:15,450 --> 00:15:17,450 Are those that are merely acts of disobedience. 433 00:15:17,450 --> 00:15:19,450 And among them are those that constitute disbelief. 434 00:15:19,450 --> 00:15:21,450 Like the innovations of the esoteric sects. 435 00:15:21,450 --> 00:15:23,450 Such as the Isma'ilis. 436 00:15:23,450 --> 00:15:25,669 And the Nusayris. 437 00:15:25,669 --> 00:15:28,980 Interpretation (ta'wil). 438 00:15:28,980 --> 00:15:30,980 In order to understand the term 'interpretation'. 439 00:15:30,980 --> 00:15:32,980 It is necessary. 440 00:15:32,980 --> 00:15:34,980 First to know its meaning. 441 00:15:34,980 --> 00:15:36,980 In both the language. 442 00:15:36,980 --> 00:15:38,980 And the Noble Qur'an. 443 00:15:38,980 --> 00:15:40,980 Among the exegetes and the scholars of legal theory (usuliyyin). 444 00:15:40,980 --> 00:15:42,980 And in the chapters of creed ('aqidah). 445 00:15:42,980 --> 00:15:44,980 So that we may realize thereafter. 446 00:15:44,980 --> 00:15:46,980 The praiseworthy meaning of interpretation. 447 00:15:46,980 --> 00:15:48,980 And its blameworthy meaning. 448 00:15:48,980 --> 00:15:51,720 Interpretation in the language. 449 00:15:51,720 --> 00:15:54,779 The first. 450 00:15:54,779 --> 00:15:56,779 Is the point of return and the ultimate end. 451 00:15:56,779 --> 00:15:58,779 And the consequence and destiny. 452 00:15:58,779 --> 00:16:00,779 And the form of the verbal noun (taf'il). 453 00:16:00,779 --> 00:16:02,779 Interpretation (ta'wil). 454 00:16:02,779 --> 00:16:04,779 Does not necessitate the existence of a doer. 455 00:16:04,779 --> 00:16:06,779 Rather, it functions as a description. 456 00:16:06,779 --> 00:16:08,779 For interpretation. 457 00:16:08,779 --> 00:16:10,779 Is the occurrence of a thing upon. 458 00:16:10,779 --> 00:16:12,779 Its reality, its ultimate end, and its destiny. 459 00:16:12,779 --> 00:16:15,100 Interpretation. 460 00:16:15,100 --> 00:16:17,100 In the Noble Qur'an. 461 00:16:17,100 --> 00:16:19,740 The term. 462 00:16:19,740 --> 00:16:21,740 'Interpretation' appeared in the Noble Qur'an. 463 00:16:21,740 --> 00:16:23,740 Linked to three matters. 464 00:16:23,740 --> 00:16:25,740 The verses of the Book. 465 00:16:25,740 --> 00:16:27,740 Visions, and actions. 466 00:16:27,740 --> 00:16:29,740 And in all of them, it is. 467 00:16:29,740 --> 00:16:31,740 Consistent with the linguistic meaning. 468 00:16:31,740 --> 00:16:33,929 Regarding the interpretation of the verses. 469 00:16:33,929 --> 00:16:35,929 Of the Book, there came. 470 00:16:35,929 --> 00:16:37,929 The saying of Allah the Exalted: 471 00:16:37,929 --> 00:16:39,929 "They do not wait except for its interpretation." 472 00:16:39,929 --> 00:16:41,929 "On the day it comes. 473 00:16:41,929 --> 00:16:43,929 Its interpretation, those who. 474 00:16:43,929 --> 00:16:45,929 Had forgotten it before will say. 475 00:16:45,929 --> 00:16:47,929 'The messengers of. 476 00:16:47,929 --> 00:16:50,250 Our Lord had come with the truth.'" 477 00:16:50,250 --> 00:16:52,250 So its interpretation. 478 00:16:52,250 --> 00:16:54,250 Meaning the realization of what is in it of promise. 479 00:16:54,250 --> 00:16:56,250 And threat on the Day of Resurrection. 480 00:16:56,250 --> 00:16:58,250 And this realization and occurrence. 481 00:16:58,250 --> 00:17:00,250 On the Day of Resurrection. 482 00:17:00,250 --> 00:17:02,250 Is, most likely, what is intended. 483 00:17:02,250 --> 00:17:04,250 By the interpretation of the ambiguous (mutashabih). 484 00:17:04,250 --> 00:17:06,250 Mentioned in His saying, the Exalted: 485 00:17:06,250 --> 00:17:08,250 "It is He who has sent down to you. 486 00:17:08,250 --> 00:17:10,250 The Book; in it are verses. 487 00:17:10,250 --> 00:17:12,250 That are precise - they are the foundation. 488 00:17:12,250 --> 00:17:14,250 Of the Book. 489 00:17:14,250 --> 00:17:16,250 And others are ambiguous." 490 00:17:16,250 --> 00:17:18,250 "So as for those in. 491 00:17:18,250 --> 00:17:20,250 Whose hearts is deviation. 492 00:17:20,250 --> 00:17:22,250 They follow that which is ambiguous. 493 00:17:22,250 --> 00:17:24,250 Of it, seeking. 494 00:17:24,250 --> 00:17:26,250 Discord and seeking. 495 00:17:26,250 --> 00:17:28,250 Its interpretation. And none. 496 00:17:28,250 --> 00:17:30,250 “He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.” (3:7) 497 00:17:30,250 --> 00:17:32,250 But those firm in knowledge. 498 00:17:32,250 --> 00:17:34,250 “He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.” (3:7) 499 00:17:34,250 --> 00:17:36,250 And no one will be reminded. 500 00:17:36,250 --> 00:17:38,250 Except those of understanding." 501 00:17:38,250 --> 00:17:40,250 Where he intends. 502 00:17:40,250 --> 00:17:42,279 “He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.” (3:7) 503 00:17:42,279 --> 00:17:44,279 To understand the ambiguous verses. 504 00:17:44,279 --> 00:17:46,279 According to what they understand. 505 00:17:46,279 --> 00:17:48,279 In this world. 506 00:17:48,279 --> 00:17:50,279 And its realization upon this. 507 00:17:50,279 --> 00:17:52,279 Understanding. 508 00:17:52,279 --> 00:17:54,279 And that is just as Abu Jahl understood. 509 00:17:54,279 --> 00:17:56,279 From the number of the keepers of Hell. 510 00:17:56,279 --> 00:17:58,279 Nineteen. 511 00:17:58,279 --> 00:18:00,279 That they are like humans. 512 00:18:00,279 --> 00:18:02,279 So it is possible to defeat them. 513 00:18:02,279 --> 00:18:04,279 By being more numerous than them. 514 00:18:04,279 --> 00:18:06,279 And he intended by that to mislead people. 515 00:18:06,279 --> 00:18:08,279 And remove their fear. 516 00:18:08,279 --> 00:18:10,279 Of entering the Fire. 517 00:18:10,279 --> 00:18:12,279 But the truth and the reality. 518 00:18:12,279 --> 00:18:14,279 Is that no one knows its interpretation. 519 00:18:14,279 --> 00:18:16,279 Except Allah. 520 00:18:16,279 --> 00:18:18,279 So there is no way for humans to know. 521 00:18:18,279 --> 00:18:20,279 Its reality and its outcome. 522 00:18:20,279 --> 00:18:22,279 Except after its occurrence on the Day. 523 00:18:22,279 --> 00:18:24,380 Of Resurrection. 524 00:18:24,380 --> 00:18:26,380 As for the interpretation of visions. 525 00:18:26,380 --> 00:18:28,380 The hadith about it has appeared in Surah. 526 00:18:28,380 --> 00:18:30,380 Yusuf in several places. 527 00:18:30,380 --> 00:18:32,380 All of which mean the realization. 528 00:18:32,380 --> 00:18:34,380 Of the vision in reality. 529 00:18:34,380 --> 00:18:36,380 Among them is the saying of Yusuf to his father. 530 00:18:36,380 --> 00:18:38,380 Peace be upon them both. 531 00:18:38,380 --> 00:18:40,380 "O my father, this. 532 00:18:40,380 --> 00:18:42,380 Is the interpretation of my vision from before. 533 00:18:42,380 --> 00:18:44,380 My Lord has made it. 534 00:18:44,380 --> 00:18:46,380 A reality." 535 00:18:46,380 --> 00:18:48,380 Meaning this is the explanation of the vision. 536 00:18:48,380 --> 00:18:50,630 And its realization in reality. 537 00:18:50,630 --> 00:18:52,630 As for the interpretation of actions. 538 00:18:52,630 --> 00:18:54,630 From it is the saying of Al-Khidr. 539 00:18:54,630 --> 00:18:56,630 To Musa, peace be upon him. 540 00:18:56,630 --> 00:18:58,630 At the end of his story with him. 541 00:18:58,630 --> 00:19:00,630 "That is the interpretation of that about which you could not. 542 00:19:00,630 --> 00:19:02,630 Have patience." 543 00:19:02,630 --> 00:19:04,630 Meaning this is the reality. 544 00:19:04,630 --> 00:19:06,630 Of the actions I performed. 545 00:19:06,630 --> 00:19:08,630 And matters you disapproved of. 546 00:19:08,630 --> 00:19:10,630 And were amazed by. 547 00:19:10,630 --> 00:19:12,630 And could not be patient to know their reality. 548 00:19:12,630 --> 00:19:14,630 And from that also. 549 00:19:14,630 --> 00:19:16,630 Is the saying of Sayyidah 'A'ishah. 550 00:19:16,630 --> 00:19:18,630 May Allah be pleased with her. 551 00:19:18,630 --> 00:19:20,630 "The Prophet, peace and blessings of Allah be upon him. 552 00:19:20,630 --> 00:19:22,630 Used to say in his bowing. 553 00:19:22,630 --> 00:19:24,630 'Glory be to You, O Allah. 554 00:19:24,630 --> 00:19:26,630 Our Lord, and with Your praise. 555 00:19:26,630 --> 00:19:28,630 O Allah, forgive me.' 556 00:19:28,630 --> 00:19:30,630 He was interpreting the Qur'an." 557 00:19:30,630 --> 00:19:32,630 Agreed upon. 558 00:19:32,630 --> 00:19:34,630 Her saying "he was interpreting the Qur'an". 559 00:19:34,630 --> 00:19:36,630 Meaning he was fulfilling. 560 00:19:36,630 --> 00:19:38,630 What Allah commanded him to do. 561 00:19:38,630 --> 00:19:40,630 In His Book, in His saying. 562 00:19:40,630 --> 00:19:42,630 "So exalt [Him] with the praise of your Lord. 563 00:19:42,630 --> 00:19:44,630 And ask His forgiveness." 564 00:19:44,630 --> 00:19:46,759 The term 'interpretation' is also used. 565 00:19:46,759 --> 00:19:48,759 For 'Tafsir' (exegesis). 566 00:19:48,759 --> 00:19:50,759 As in the saying of the Prophet, peace and blessings of Allah be upon him. 567 00:19:50,759 --> 00:19:52,759 To Ibn 'Abbas. 568 00:19:52,759 --> 00:19:54,759 "O Allah, grant him understanding. 569 00:19:54,759 --> 00:19:56,759 In the religion. 570 00:19:56,759 --> 00:19:58,759 And teach him the interpretation." 571 00:19:58,759 --> 00:20:00,759 Narrated by Ahmad. 572 00:20:00,759 --> 00:20:02,759 And as Ibn Jarir says. 573 00:20:02,759 --> 00:20:04,759 In his Tafsir before every verse. 574 00:20:04,759 --> 00:20:06,759 "The statement regarding the interpretation of. 575 00:20:06,759 --> 00:20:08,759 The saying of Allah the Exalted." 576 00:20:08,759 --> 00:20:10,759 He intends by that. 577 00:20:10,759 --> 00:20:12,759 The explanation of the verse. 578 00:20:12,759 --> 00:20:14,759 And it also returns. 579 00:20:14,759 --> 00:20:16,759 To the linguistic meaning. 580 00:20:16,759 --> 00:20:18,759 Since the explanation of a thing. 581 00:20:18,759 --> 00:20:21,180 Clarifies its reality. 582 00:20:21,180 --> 00:20:23,180 Interpretation according to the jurists. 583 00:20:25,460 --> 00:20:27,460 Some jurists and scholars of legal theory defined. 584 00:20:27,460 --> 00:20:29,460 Interpretation by saying. 585 00:20:29,460 --> 00:20:31,460 "Interpretation is the diverting of. 586 00:20:31,460 --> 00:20:33,460 A word from its most likely meaning. 587 00:20:33,460 --> 00:20:35,460 To its less likely meaning. 588 00:20:35,460 --> 00:20:37,460 Due to evidence that accompanies it." 589 00:20:37,460 --> 00:20:39,549 And the principle is that there is no dispute. 590 00:20:39,549 --> 00:20:41,549 In terminology. 591 00:20:41,549 --> 00:20:43,549 If a correct meaning is intended by it. 592 00:20:43,549 --> 00:20:45,549 But the objection is directed. 593 00:20:45,549 --> 00:20:47,549 Only in this definition. 594 00:20:47,549 --> 00:20:49,549 To the two words. 595 00:20:49,549 --> 00:20:51,549 'Most likely' and 'less likely'. 596 00:20:51,549 --> 00:20:53,549 Because if the meaning that. 597 00:20:53,549 --> 00:20:55,549 Is said to be 'less likely'. 598 00:20:55,549 --> 00:20:57,549 Has evidence that accompanies it and strengthens it. 599 00:20:57,549 --> 00:20:59,549 Then it is, at that point. 600 00:20:59,549 --> 00:21:01,549 A 'most likely' meaning and not. 601 00:21:01,549 --> 00:21:03,549 A 'less likely' one, and the other. 602 00:21:03,549 --> 00:21:05,549 Is the 'less likely' one. 603 00:21:05,549 --> 00:21:07,549 Therefore, it is more appropriate that 604 00:21:07,549 --> 00:21:09,549 the definition of ta’wil (allegorical interpretation) according to the jurists 605 00:21:09,549 --> 00:21:11,549 and the scholars of usul (legal theory) be as follows: 606 00:21:11,549 --> 00:21:13,549 Ta’wil is 607 00:21:13,549 --> 00:21:15,549 the shifting of an expression from its apparent meaning 608 00:21:15,549 --> 00:21:17,549 to a hidden meaning 609 00:21:17,549 --> 00:21:19,549 based on evidence that accompanies it. 610 00:21:19,549 --> 00:21:21,549 In such a case, there is no objection 611 00:21:21,549 --> 00:21:23,549 to this definition or the methodology of ta’wil 612 00:21:23,549 --> 00:21:25,549 in fiqh, given this consideration, 613 00:21:25,549 --> 00:21:27,549 provided that 614 00:21:27,549 --> 00:21:29,549 the evidence accompanying the hidden meaning 615 00:21:29,549 --> 00:21:31,549 is authentic and free from 616 00:21:31,549 --> 00:21:33,549 contradiction, so as to justify 617 00:21:33,549 --> 00:21:35,549 shifting the expression from the apparent meaning 618 00:21:35,549 --> 00:21:37,549 that immediately comes to mind to the hidden meaning. 619 00:21:37,549 --> 00:21:39,940 Ta’wil 620 00:21:39,940 --> 00:21:41,940 in matters of creed (aqidah) 621 00:21:43,019 --> 00:21:45,019 is not based on any real conflict 622 00:21:45,019 --> 00:21:47,019 between the texts transmitted 623 00:21:47,019 --> 00:21:49,019 in matters of creed. 624 00:21:49,019 --> 00:21:51,019 Therefore, there is no room 625 00:21:51,019 --> 00:21:53,019 for ta’wil therein. 626 00:21:53,019 --> 00:21:55,019 It is only practiced by the innovators 627 00:21:55,019 --> 00:21:57,019 to reinforce their false beliefs, 628 00:21:57,019 --> 00:21:59,019 and they rely in doing so 629 00:21:59,019 --> 00:22:01,019 on the definition of ta’wil 630 00:22:01,019 --> 00:22:03,019 used by the jurists, 631 00:22:03,019 --> 00:22:05,019 applying it to the realm of creed. 632 00:22:05,019 --> 00:22:07,019 In this lies a great deception, 633 00:22:07,019 --> 00:22:09,019 for the evidence they claim 634 00:22:09,019 --> 00:22:11,019 accompanies the hidden meaning 635 00:22:11,019 --> 00:22:13,019 that they wish to promote 636 00:22:13,019 --> 00:22:15,019 is human reason (al-‘aql), 637 00:22:15,019 --> 00:22:17,059 not the texts of the Shari'ah. 638 00:22:17,059 --> 00:22:19,059 Upon investigation, we find that 639 00:22:19,059 --> 00:22:21,059 the alleged evidence accompanying 640 00:22:21,059 --> 00:22:23,059 the hidden meaning 641 00:22:23,059 --> 00:22:25,059 is not reason itself, 642 00:22:25,059 --> 00:22:27,059 but rather their own understanding of the matter 643 00:22:27,059 --> 00:22:29,059 according to their limited intellects. 644 00:22:29,059 --> 00:22:31,059 It has been established previously 645 00:22:31,059 --> 00:22:33,059 that sound reason never contradicts 646 00:22:33,059 --> 00:22:35,119 authentic transmitted texts. 647 00:22:35,119 --> 00:22:37,119 Thus, ta’wil in matters of creed 648 00:22:37,119 --> 00:22:39,119 is, in reality, 649 00:22:39,119 --> 00:22:41,119 a distortion of words from their proper contexts. 650 00:22:41,119 --> 00:22:44,019 The Ash'aris 651 00:22:44,019 --> 00:22:46,019 are the most famous of those known for ta’wil 652 00:22:46,019 --> 00:22:48,619 in matters of creed. 653 00:22:48,619 --> 00:22:50,619 Among the most prominent of those who resorted 654 00:22:50,619 --> 00:22:52,619 to ta’wil in creed 655 00:22:52,619 --> 00:22:54,619 are the Ash'aris. 656 00:22:54,619 --> 00:22:56,619 The motive that led them to this 657 00:22:56,619 --> 00:22:58,619 is their belief in the possibility 658 00:22:58,619 --> 00:23:00,619 of a conflict between reason and revelation, 659 00:23:00,619 --> 00:23:02,619 and their prioritizing of reason in such instances, 660 00:23:02,619 --> 00:23:04,619 alongside their attempt to reconcile 661 00:23:04,619 --> 00:23:06,619 the turbulent divide between the salaf 662 00:23:06,619 --> 00:23:08,619 and the Mu'tazila. 663 00:23:08,619 --> 00:23:10,619 They found no way 664 00:23:10,619 --> 00:23:12,619 to prevent the implications of the texts without rejecting them 665 00:23:12,619 --> 00:23:14,619 except by interpreting them away (ta’wil), 666 00:23:14,619 --> 00:23:16,619 which is, in its essence, 667 00:23:16,619 --> 00:23:18,619 a flawed intellectual escape 668 00:23:18,619 --> 00:23:20,619 from adhering to the texts 669 00:23:20,619 --> 00:23:22,619 and their implications, 670 00:23:22,619 --> 00:23:24,619 and a way to rid themselves of what they perceive 671 00:23:24,619 --> 00:23:26,619 as a contradiction with reason. 672 00:23:26,619 --> 00:23:29,099 The Ash'ari ta’wil 673 00:23:29,099 --> 00:23:31,519 of the divine attributes: 674 00:23:31,519 --> 00:23:33,519 The Ash'aris interpret 675 00:23:33,519 --> 00:23:35,519 the names and attributes of Allah 676 00:23:35,519 --> 00:23:37,519 in terms of one of the seven attributes 677 00:23:37,519 --> 00:23:39,519 that they have established for Allah through reason: 678 00:23:39,519 --> 00:23:41,519 namely, Life, Knowledge, 679 00:23:41,519 --> 00:23:43,519 Power, Will, 680 00:23:43,519 --> 00:23:45,519 Hearing, Sight, 681 00:23:45,519 --> 00:23:47,519 and Speech. 682 00:23:47,519 --> 00:23:49,519 Most of what they do 683 00:23:49,519 --> 00:23:51,519 is to interpret any other attribute 684 00:23:51,519 --> 00:23:53,519 besides those seven 685 00:23:53,519 --> 00:23:55,519 either as the attribute of Power 686 00:23:55,519 --> 00:23:57,519 or the attribute of Will. 687 00:23:57,519 --> 00:23:59,519 If they do not find ta’wil 688 00:23:59,519 --> 00:24:01,519 to be plausible, they resort to tafwid (delegation), 689 00:24:01,519 --> 00:24:03,519 which means delegating 690 00:24:03,519 --> 00:24:05,519 the intended meaning of the attribute 691 00:24:05,519 --> 00:24:07,519 to Allah the Exalted, 692 00:24:07,519 --> 00:24:09,519 and refraining from explaining its meaning. 693 00:24:09,519 --> 00:24:11,519 They justify this 694 00:24:11,519 --> 00:24:13,519 by claiming to transcend Allah the Exalted 695 00:24:13,519 --> 00:24:15,519 from resembling the created beings. 696 00:24:15,519 --> 00:24:17,519 Thus, transcendence (tanzih) for them 697 00:24:17,519 --> 00:24:19,519 is achieved in one of two ways: 698 00:24:19,519 --> 00:24:21,519 ta’wil or tafwid. 699 00:24:21,519 --> 00:24:23,549 One of them says 700 00:24:23,549 --> 00:24:25,549 regarding this: 701 00:24:25,549 --> 00:24:27,549 "Every text that suggests 702 00:24:27,549 --> 00:24:29,549 anthropomorphism, interpret it, 703 00:24:29,549 --> 00:24:31,549 or delegate its meaning, and intend transcendence." 704 00:24:34,059 --> 00:24:36,059 Distortion, not ta’wil: 705 00:24:36,059 --> 00:24:38,700 The person of whims 706 00:24:38,700 --> 00:24:40,700 when unable to refute the evidence, 707 00:24:40,700 --> 00:24:42,700 distorts it and calls that 708 00:24:42,700 --> 00:24:44,700 ta’wil. 709 00:24:44,700 --> 00:24:46,700 Allah the Exalted said: 710 00:24:46,700 --> 00:24:48,700 "They hear the word of Allah, 711 00:24:48,700 --> 00:24:50,700 then they distort it 712 00:24:50,700 --> 00:24:52,700 “Have ye any hope that they will be true to you when a party of them used to listen to the word of Allah, then used to change it, after they had understood it, knowingly?” (2:75) 713 00:24:52,700 --> 00:24:55,410 while they know." 714 00:24:55,410 --> 00:24:57,410 The distortion of the Batinite sects 715 00:25:00,049 --> 00:25:02,049 is more severe than that of the Ash'aris in practicing 716 00:25:02,049 --> 00:25:04,049 this blameworthy ta’wil. 717 00:25:04,049 --> 00:25:06,049 The Batinite sects 718 00:25:06,049 --> 00:25:08,049 interpret the texts 719 00:25:08,049 --> 00:25:10,049 even without any rational evidence, 720 00:25:10,049 --> 00:25:12,049 or even a semblance of evidence. 721 00:25:12,049 --> 00:25:14,049 They do this 722 00:25:14,049 --> 00:25:16,049 out of pure whim, 723 00:25:16,049 --> 00:25:18,049 and their goal in this 724 00:25:18,049 --> 00:25:20,049 is to escape the rulings of the Shari'ah, 725 00:25:20,049 --> 00:25:22,049 to abolish its obligations, 726 00:25:22,049 --> 00:25:24,049 and to empty Islam of its content 727 00:25:24,049 --> 00:25:26,049 and its reality, 728 00:25:26,049 --> 00:25:28,049 which is submission and surrender 729 00:25:28,049 --> 00:25:30,049 to the law of Allah. 730 00:25:30,049 --> 00:25:32,049 Examples of this include 731 00:25:32,049 --> 00:25:34,049 their claim that the meaning of fasting 732 00:25:34,049 --> 00:25:36,049 is keeping a secret, 733 00:25:36,049 --> 00:25:38,049 and that janabah (major ritual impurity) 734 00:25:38,049 --> 00:25:40,589 is revealing a secret. 735 00:25:40,589 --> 00:25:42,589 The Ummah must rise 736 00:25:42,589 --> 00:25:44,589 to protect the verses and hadiths 737 00:25:44,589 --> 00:25:47,839 from distortion, 738 00:25:47,839 --> 00:25:49,839 just as the early generations protected 739 00:25:49,839 --> 00:25:51,839 the hadiths of the Messenger (peace be upon him) 740 00:25:51,839 --> 00:25:53,839 from lies and fabrication. 741 00:25:53,839 --> 00:25:55,839 The Ummah also needs scholars 742 00:25:55,839 --> 00:25:57,839 to protect 743 00:25:57,839 --> 00:25:59,839 the verses and hadiths 744 00:25:59,839 --> 00:26:01,839 from distortion and blameworthy ta’wil. 745 00:26:01,839 --> 00:26:04,380 The science of logic (mantiq) 746 00:26:04,380 --> 00:26:07,019 is a science that speaks 747 00:26:07,019 --> 00:26:09,019 about concepts and propositions, 748 00:26:09,019 --> 00:26:11,019 and the manner 749 00:26:11,019 --> 00:26:13,019 of perceiving and proving them. 750 00:26:13,019 --> 00:26:15,019 Its founders claim 751 00:26:15,019 --> 00:26:17,019 that it consists of general rules 752 00:26:17,019 --> 00:26:19,019 whose observance protects 753 00:26:19,019 --> 00:26:21,019 the mind from error in thought. 754 00:26:21,019 --> 00:26:23,019 Its greatest defect 755 00:26:23,019 --> 00:26:25,019 is its reliance solely on reason, 756 00:26:25,019 --> 00:26:27,019 and its positioning as a rival 757 00:26:27,019 --> 00:26:29,339 to the texts of the Shari'ah. 758 00:26:29,339 --> 00:26:31,339 Even if there are in the science of logic 759 00:26:31,339 --> 00:26:33,339 some particulars that might 760 00:26:33,339 --> 00:26:35,339 be of benefit, 761 00:26:35,339 --> 00:26:37,339 they are eclipsed by 762 00:26:37,339 --> 00:26:39,339 the error and deception it contains. 763 00:26:39,339 --> 00:26:41,339 Therefore, it is better 764 00:26:41,339 --> 00:26:43,339 to avoid it, fleeing 765 00:26:43,339 --> 00:26:45,339 from falling into its falsehood. 766 00:26:45,339 --> 00:26:47,339 This is in accordance with the saying of Allah 767 00:26:47,339 --> 00:26:49,339 the Exalted regarding wine: 768 00:26:49,339 --> 00:26:51,339 “They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect.” (2:219) 769 00:26:51,339 --> 00:26:53,339 "Say, 'In them is 770 00:26:53,339 --> 00:26:55,339 great sin 771 00:26:55,339 --> 00:26:57,339 and benefit for the people, 772 00:26:57,339 --> 00:26:59,339 but their sin is greater 773 00:26:59,339 --> 00:27:01,500 than their benefit.'" 774 00:27:01,500 --> 00:27:03,500 If there is a need 775 00:27:03,500 --> 00:27:05,500 to know it and benefit 776 00:27:05,500 --> 00:27:07,500 from the truth it contains 777 00:27:07,500 --> 00:27:09,500 while avoiding its falsehood, 778 00:27:09,500 --> 00:27:11,500 then let only some scholars study it, 779 00:27:11,500 --> 00:27:13,500 those who are well-versed 780 00:27:13,500 --> 00:27:15,500 in the sciences of the Book and the Sunnah, 781 00:27:15,500 --> 00:27:17,500 and have sought protection through them from falling 782 00:27:17,500 --> 00:27:19,500 into its slips and errors. 783 00:27:19,500 --> 00:27:21,500 And let them study alongside it the book 784 00:27:21,500 --> 00:27:23,500 *The Refutation of the Logicians* 785 00:27:23,500 --> 00:27:25,500 by Shaykh al-Islam 786 00:27:25,500 --> 00:27:27,500 Ibn Taymiyyah (may Allah have mercy on him), 787 00:27:27,500 --> 00:27:29,500 for he provided great benefit and excelled in it, 788 00:27:29,500 --> 00:27:31,500 and dismantled it from its foundations. 789 00:27:31,500 --> 00:27:33,500 He preceded in this 790 00:27:33,500 --> 00:27:35,500 Europe, where 791 00:27:35,500 --> 00:27:37,500 Hegel came centuries later. 792 00:27:40,140 --> 00:27:43,069 Sophistry 793 00:27:43,069 --> 00:27:45,069 is a false doctrine 794 00:27:45,069 --> 00:27:47,069 applied to anyone who denies 795 00:27:47,069 --> 00:27:49,069 truths and necessary, accepted premises. 796 00:27:49,069 --> 00:27:51,069 Its followers are called 797 00:27:51,069 --> 00:27:53,069 Sophists. 798 00:27:53,069 --> 00:27:55,069 They rely in their doctrine 799 00:27:55,069 --> 00:27:57,069 on pure stubbornness 800 00:27:57,069 --> 00:27:59,069 and the denial of truths. 801 00:27:59,069 --> 00:28:01,069 They have no noble goal, 802 00:28:01,069 --> 00:28:03,069 but merely the pursuit 803 00:28:03,069 --> 00:28:05,069 for the sake of fame and trading in knowledge. 804 00:28:05,069 --> 00:28:07,069 Their emergence began 805 00:28:07,069 --> 00:28:09,069 in Greece 806 00:28:09,069 --> 00:28:11,069 during the time when philosophy and logic were spreading. 807 00:28:11,069 --> 00:28:13,069 Some lawyers in Greek courts 808 00:28:13,069 --> 00:28:15,069 would benefit from them 809 00:28:15,069 --> 00:28:17,069 in invalidating 810 00:28:17,069 --> 00:28:19,069 the claims and lawsuits brought against 811 00:28:19,069 --> 00:28:21,069 their clients. 812 00:28:21,069 --> 00:28:23,549 Scholastic theology (Ilm al-Kalam) 813 00:28:23,549 --> 00:28:26,670 is a false discipline. 814 00:28:26,670 --> 00:28:28,670 Its proponents claim 815 00:28:28,670 --> 00:28:30,670 that through it, one is able 816 00:28:30,670 --> 00:28:32,670 to prove religious doctrines. 817 00:28:32,670 --> 00:28:34,670 The salaf condemned it 818 00:28:34,670 --> 00:28:36,670 because it does not lead to the intended goal, 819 00:28:36,670 --> 00:28:38,670 but rather sows doubt 820 00:28:38,670 --> 00:28:40,670 regarding what is certain. 821 00:28:40,670 --> 00:28:42,670 Even if it were to lead to some 822 00:28:42,670 --> 00:28:44,670 of the intended goal, it does so with affectation 823 00:28:44,670 --> 00:28:46,670 and hardship, 824 00:28:46,670 --> 00:28:48,670 which is contrary to what Allah has ordained 825 00:28:48,670 --> 00:28:50,670 for the general Ummah. 826 00:28:50,670 --> 00:28:52,670 Great scholars who occupied themselves 827 00:28:52,670 --> 00:28:54,670 with scholastic theology have regretted, 828 00:28:54,670 --> 00:28:56,670 at the end of their lives, the time 829 00:28:56,670 --> 00:28:58,670 they wasted on it. 830 00:28:58,670 --> 00:29:00,670 They wished to die upon the creed 831 00:29:00,670 --> 00:29:02,670 of the common Muslims. 832 00:29:02,670 --> 00:29:04,670 Here is Imam al-Haramayn al-Juwayni, 833 00:29:04,670 --> 00:29:06,670 who said at the time of his death: 834 00:29:06,670 --> 00:29:08,670 "I have abandoned the people of Islam 835 00:29:08,670 --> 00:29:10,670 and their sciences, 836 00:29:10,670 --> 00:29:12,670 and I have plunged into the vast ocean, 837 00:29:12,670 --> 00:29:14,670 and now, 838 00:29:14,670 --> 00:29:16,670 if my Lord does not reach me with His mercy, 839 00:29:16,670 --> 00:29:18,670 then woe unto me." 840 00:29:18,670 --> 00:29:20,670 Then he said: 841 00:29:20,670 --> 00:29:22,670 "Here I am, dying upon the creed 842 00:29:22,670 --> 00:29:24,769 of the old women of Nishapur." 843 00:29:24,769 --> 00:29:26,769 Similar things were also said by 844 00:29:26,769 --> 00:29:28,769 Fakhr al-Din al-Razi. 845 00:29:28,769 --> 00:29:31,470 This is the summary of the concepts 846 00:29:31,470 --> 00:29:33,470 of the Ahl al-Sunnah.