WEBVTT 00:00:01.199 --> 00:00:10.300 A summary of the concepts held by the Ahl al-Sunnah. 00:00:10.300 --> 00:00:12.300 The meaning of the word "terminology." 00:00:12.300 --> 00:00:15.710 A term is defined 00:00:15.710 --> 00:00:17.710 as the agreement of a group 00:00:17.710 --> 00:00:19.710 to assign a specific word, 00:00:19.710 --> 00:00:21.710 or two words, to denote 00:00:21.710 --> 00:00:23.710 a particular meaning. 00:00:23.710 --> 00:00:25.710 Therefore, the meaning of a term 00:00:25.710 --> 00:00:27.710 may differ according to those who coin it 00:00:27.710 --> 00:00:29.710 and those who use it. 00:00:29.710 --> 00:00:31.710 If it is said, 00:00:31.710 --> 00:00:33.710 "There is no dispute over terminology," 00:00:33.710 --> 00:00:35.710 meaning that there is no harm 00:00:35.710 --> 00:00:37.710 in a specific group agreeing 00:00:37.710 --> 00:00:39.710 upon a specific terminology, 00:00:39.710 --> 00:00:41.710 it is nonetheless necessary 00:00:41.710 --> 00:00:43.710 to define the term 00:00:43.710 --> 00:00:45.710 and clarify its meaning precisely 00:00:45.710 --> 00:00:47.710 according to those who use it, 00:00:47.710 --> 00:00:49.710 so that no confusion 00:00:49.710 --> 00:00:51.710 or ambiguity in understanding occurs, 00:00:51.710 --> 00:00:53.710 and so that the scope of disagreement 00:00:53.710 --> 00:00:55.710 is narrowed during dialogue and discussion. 00:00:58.670 --> 00:01:00.670 The discipline of terminology 00:01:00.670 --> 00:01:03.659 shortens the path to mutual understanding. 00:01:03.659 --> 00:01:05.659 The fundamental principle of terminology 00:01:05.659 --> 00:01:07.659 is that it is of great benefit, 00:01:07.659 --> 00:01:09.659 as it serves as a means 00:01:09.659 --> 00:01:11.659 for understanding via the shortest path, 00:01:11.659 --> 00:01:13.659 the clearest indication, 00:01:13.659 --> 00:01:15.659 and the least effort. 00:01:15.659 --> 00:01:17.659 If it pertains to matters 00:01:17.659 --> 00:01:19.659 related to religious concepts, 00:01:19.659 --> 00:01:21.659 it must be 00:01:21.659 --> 00:01:23.659 restricted by the Qur'an and the Sunnah, 00:01:23.659 --> 00:01:25.659 and one must avoid 00:01:25.659 --> 00:01:27.659 expressing it through vague terms 00:01:27.659 --> 00:01:29.659 or terms that are ambiguous in meaning. 00:01:29.659 --> 00:01:32.819 Altering the connotations of terms 00:01:32.819 --> 00:01:34.819 is a distortion of them 00:01:34.819 --> 00:01:36.819 and a deception of the people. 00:01:39.519 --> 00:01:41.519 Some misguided individuals wrong 00:01:41.519 --> 00:01:43.519 terminology when they alter 00:01:43.519 --> 00:01:45.519 the connotations of its words 00:01:45.519 --> 00:01:47.519 in order to manipulate them 00:01:47.519 --> 00:01:49.519 and employ them to deceive 00:01:49.519 --> 00:01:51.519 the people and lead them astray, 00:01:51.519 --> 00:01:53.519 either by distorting the truth 00:01:53.519 --> 00:01:55.519 or by beautifying falsehood. 00:01:55.519 --> 00:01:57.519 An example of this 00:01:57.519 --> 00:01:59.519 is the term "tolerance and peace." 00:01:59.519 --> 00:02:01.519 While tolerance in the Shari'ah 00:02:01.519 --> 00:02:03.519 is exercised when one has the power to claim one's right, 00:02:03.519 --> 00:02:05.549 and applies to matters 00:02:05.549 --> 00:02:07.549 of worldly rights, 00:02:07.549 --> 00:02:09.580 and peace is established 00:02:09.580 --> 00:02:11.580 with those who oppose Islam 00:02:11.580 --> 00:02:13.580 according to treaties 00:02:13.580 --> 00:02:15.580 defined between 00:02:15.580 --> 00:02:17.580 the authorities and the opponents, 00:02:17.580 --> 00:02:19.580 and is temporary, 00:02:19.580 --> 00:02:21.580 bound by a duration, regulations, 00:02:21.580 --> 00:02:23.580 and conditions— 00:02:23.580 --> 00:02:25.580 those who propagate these ideas transform this term 00:02:25.580 --> 00:02:27.580 from its correct, legitimate meaning 00:02:27.580 --> 00:02:29.580 into a tool 00:02:29.580 --> 00:02:31.580 with which they demolish the doctrine of 00:02:31.580 --> 00:02:33.580 loyalty and disavowal (al-wala' wa al-bara'), 00:02:33.580 --> 00:02:35.580 and invalidate the rite of Jihad 00:02:35.580 --> 00:02:37.580 in the path of Allah. 00:02:37.580 --> 00:02:40.699 Duality in understanding 00:02:40.699 --> 00:02:42.699 terminology 00:02:42.699 --> 00:02:44.699 leads to disagreement and division. 00:02:44.699 --> 00:02:47.340 Duality 00:02:47.340 --> 00:02:49.340 in terminology between 00:02:49.340 --> 00:02:51.340 its meanings in Islam 00:02:51.340 --> 00:02:53.340 and its meanings in the 00:02:53.340 --> 00:02:55.340 invading Western culture 00:02:55.340 --> 00:02:57.340 leads to a distortion in concepts 00:02:57.340 --> 00:02:59.340 and behavior among the members 00:02:59.340 --> 00:03:01.340 of the Ummah. 00:03:01.340 --> 00:03:03.340 With the prevalence and dominance of Western 00:03:03.340 --> 00:03:05.340 behavior and concepts, 00:03:05.340 --> 00:03:07.340 as we illustrated in 00:03:07.340 --> 00:03:09.340 the previous concept, 00:03:09.340 --> 00:03:11.340 and as is the case with the term 00:03:11.340 --> 00:03:13.340 "renewing religious discourse," 00:03:13.340 --> 00:03:15.340 which is valid in the sense of 00:03:15.340 --> 00:03:17.340 renewing the methods of discourse 00:03:17.340 --> 00:03:19.340 according to modern technologies, 00:03:19.340 --> 00:03:21.340 but invalid in the sense of 00:03:21.340 --> 00:03:23.340 changing the constants and foundations of the religion. 00:03:23.340 --> 00:03:25.340 Thus, the difference in 00:03:25.340 --> 00:03:27.340 understanding it leads to disagreement 00:03:27.340 --> 00:03:29.340 and division among Muslims. 00:03:29.340 --> 00:03:32.270 The obligation 00:03:32.270 --> 00:03:34.270 to revive the contemplation of the Qur'an 00:03:34.270 --> 00:03:36.270 and to understand it correctly. 00:03:36.270 --> 00:03:38.849 Weakness of faith 00:03:38.849 --> 00:03:40.849 and ignorance of Islam in our era 00:03:40.849 --> 00:03:42.849 have led 00:03:42.849 --> 00:03:44.849 to a misunderstanding of the meanings of the Qur'an, 00:03:44.849 --> 00:03:46.849 which necessitates 00:03:46.849 --> 00:03:48.849 reviving the contemplation of the Qur'an 00:03:48.849 --> 00:03:50.849 and understanding it according to the Tafsir 00:03:50.849 --> 00:03:52.849 of the authentic transmitted tradition first, 00:03:52.849 --> 00:03:54.849 then the language of the Arabs 00:03:54.849 --> 00:03:56.849 and its styles second. 00:03:56.849 --> 00:03:59.840 The obligation 00:03:59.840 --> 00:04:01.840 to reformulate ambiguous terms 00:04:01.840 --> 00:04:03.840 according to the Qur'an 00:04:03.840 --> 00:04:06.639 and the Sunnah. 00:04:06.639 --> 00:04:08.639 To remove division 00:04:08.639 --> 00:04:10.639 and disagreement among Muslims, it is necessary 00:04:10.639 --> 00:04:12.639 that terms be returned 00:04:12.639 --> 00:04:14.639 to their original meanings 00:04:14.639 --> 00:04:16.639 by reformulating them 00:04:16.639 --> 00:04:18.639 and understanding them in light of the Qur'an 00:04:18.639 --> 00:04:21.569 and the Sunnah. 00:04:21.569 --> 00:04:23.569 Qur'anic terminology 00:04:23.569 --> 00:04:25.569 is divine in origin. 00:04:25.569 --> 00:04:28.779 Qur'anic terminology 00:04:28.779 --> 00:04:30.779 is divine in origin; 00:04:30.779 --> 00:04:32.779 it is fixed 00:04:32.779 --> 00:04:34.779 and does not change. 00:04:34.779 --> 00:04:36.779 It is a duty to adhere to it, 00:04:36.779 --> 00:04:38.779 both in wording and meaning. 00:04:38.779 --> 00:04:40.779 Any change to its meanings 00:04:40.779 --> 00:04:42.779 is a distortion of the words 00:04:42.779 --> 00:04:44.819 from their proper places. 00:04:44.819 --> 00:04:46.819 The Noble Qur'an divided people 00:04:46.819 --> 00:04:48.819 into believer, disbeliever, 00:04:48.819 --> 00:04:50.819 and hypocrite. 00:04:50.819 --> 00:04:52.819 One should not deviate from that to divide them 00:04:52.819 --> 00:04:54.819 into right-wing and left-wing, 00:04:54.819 --> 00:04:56.819 socialist and secular, 00:04:56.819 --> 00:04:58.819 or "us and the other," 00:04:58.819 --> 00:05:00.819 and so on. 00:05:00.819 --> 00:05:05.339 The condition (al-shart). 00:05:05.339 --> 00:05:07.339 A condition in language 00:05:07.339 --> 00:05:09.339 means a sign. 00:05:09.339 --> 00:05:11.339 As for in the terminology 00:05:11.339 --> 00:05:13.339 of the jurists, 00:05:13.339 --> 00:05:15.339 it is that from whose absence follows absence, 00:05:15.339 --> 00:05:17.339 but from whose existence 00:05:17.339 --> 00:05:19.339 does not necessarily follow existence. 00:05:19.339 --> 00:05:21.339 An example is ritual purity (wudu'), 00:05:21.339 --> 00:05:23.339 which is a condition for the validity of prayer; 00:05:23.339 --> 00:05:25.339 prayer is negated by its absence, 00:05:25.339 --> 00:05:27.339 yet its existence 00:05:27.339 --> 00:05:29.949 does not necessitate the existence of prayer. 00:05:29.949 --> 00:05:33.040 The proof (al-dalil). 00:05:33.040 --> 00:05:35.040 The proof is that which leads 00:05:35.040 --> 00:05:37.040 to knowledge or certainty. 00:05:37.040 --> 00:05:39.040 Every word has 00:05:39.040 --> 00:05:41.040 three types of indication: 00:05:41.040 --> 00:05:43.040 The first is indication 00:05:43.040 --> 00:05:45.040 by correspondence, 00:05:45.040 --> 00:05:47.040 such as the indication of one described with mercy 00:05:47.040 --> 00:05:49.040 that he is merciful. 00:05:49.040 --> 00:05:51.069 The second 00:05:51.069 --> 00:05:53.069 is indication by inclusion, 00:05:53.069 --> 00:05:55.069 such as the indication of 00:05:55.069 --> 00:05:57.069 one described with mercy that he possesses a will; 00:05:57.069 --> 00:05:59.069 for every attribute of action 00:05:59.069 --> 00:06:01.069 indicates the will 00:06:01.069 --> 00:06:03.069 by which he performs 00:06:03.069 --> 00:06:05.199 this action. 00:06:05.199 --> 00:06:07.199 The third 00:06:07.199 --> 00:06:09.199 is indication by implication, 00:06:09.199 --> 00:06:11.199 such as the indication of the attribute of mercy 00:06:11.199 --> 00:06:13.199 to life, 00:06:13.199 --> 00:06:15.199 since it is only attributed to one who possesses 00:06:15.199 --> 00:06:17.899 life. 00:06:17.899 --> 00:06:19.899 Definitive in establishment (qat'i al-thubut). 00:06:19.899 --> 00:06:22.860 It is that which is established 00:06:22.860 --> 00:06:24.860 with certainty, not conjecture. 00:06:24.860 --> 00:06:26.860 The Noble Qur'an is definitive in establishment, 00:06:26.860 --> 00:06:28.860 and the mutawatir hadiths 00:06:28.860 --> 00:06:30.860 are definitive in establishment, 00:06:30.860 --> 00:06:32.860 for the mutawatir 00:06:32.860 --> 00:06:34.860 is that which is established by certainty, 00:06:34.860 --> 00:06:36.860 because its definition 00:06:36.860 --> 00:06:38.860 is that which is transmitted 00:06:38.860 --> 00:06:40.860 by a group from a group, 00:06:40.860 --> 00:06:42.860 from the beginning of the chain to the end, 00:06:42.860 --> 00:06:44.860 where it is impossible by custom 00:06:44.860 --> 00:06:47.220 for them to have conspired to lie. 00:06:47.220 --> 00:06:49.220 The requirement of definitive establishment 00:06:49.220 --> 00:06:51.220 for the texts of creed, 00:06:51.220 --> 00:06:53.220 including the requirement of tawatur 00:06:53.220 --> 00:06:55.220 for a hadith to be definitive, 00:06:55.220 --> 00:06:57.220 is an error used by the innovators to reject 00:06:57.220 --> 00:06:59.220 the solitary (ahad) hadiths in matters of creed, 00:06:59.220 --> 00:07:01.220 even if they are authentic. 00:07:01.220 --> 00:07:03.220 By this, they invalidate 00:07:03.220 --> 00:07:05.220 many issues of 00:07:05.220 --> 00:07:07.220 belief 00:07:07.220 --> 00:07:09.220 which are only established through solitary reports. 00:07:09.220 --> 00:07:11.220 The people of the 00:07:11.220 --> 00:07:13.949 Sunnah have reached a consensus upon them. 00:07:13.949 --> 00:07:15.949 A text of definitive implication 00:07:15.949 --> 00:07:18.459 is any text that 00:07:18.459 --> 00:07:20.459 admits only one meaning. 00:07:20.459 --> 00:07:22.459 Everyone who enters into a contract 00:07:22.459 --> 00:07:24.459 and finds consensus upon it, 00:07:24.459 --> 00:07:26.459 it is considered a text of definitive implication, 00:07:26.459 --> 00:07:28.459 because consensus regarding the implication of a text 00:07:28.459 --> 00:07:30.459 renders it definitive 00:07:30.459 --> 00:07:32.459 and removes it from the realm 00:07:32.459 --> 00:07:34.589 of speculation. 00:07:34.589 --> 00:07:36.589 A text of definitive implication 00:07:36.589 --> 00:07:38.589 is also of definitive authenticity; 00:07:38.589 --> 00:07:40.589 it yields necessary or certain knowledge. 00:07:40.589 --> 00:07:42.589 Whoever denies 00:07:42.589 --> 00:07:44.589 necessary knowledge 00:07:44.589 --> 00:07:46.589 after ignorance has been removed from them 00:07:46.589 --> 00:07:48.589 and the proof has been established against them, is a disbeliever. 00:07:48.589 --> 00:07:51.970 Abrogation (Naskh) 00:07:51.970 --> 00:07:53.970 Abrogation, linguistically, 00:07:53.970 --> 00:07:55.970 is the act of lifting and removing. 00:07:55.970 --> 00:07:57.970 Legally, 00:07:57.970 --> 00:07:59.970 it is the lifting of a legal ruling 00:07:59.970 --> 00:08:02.100 by a similar, later ruling. 00:08:02.100 --> 00:08:04.100 It is understood from this definition 00:08:04.100 --> 00:08:06.100 that it is a condition 00:08:06.100 --> 00:08:08.100 to know the later ruling 00:08:08.100 --> 00:08:10.100 and the earlier ruling 00:08:10.100 --> 00:08:12.100 in order to distinguish the abrogating from the abrogated. 00:08:12.100 --> 00:08:14.100 The earlier ruling 00:08:14.100 --> 00:08:16.100 is the abrogated, 00:08:16.100 --> 00:08:18.100 and the later ruling 00:08:18.100 --> 00:08:20.100 is the abrogating. 00:08:20.100 --> 00:08:22.100 The Qur'an and the Sunnah 00:08:22.100 --> 00:08:24.100 Its evidence from the Qur'an 00:08:24.100 --> 00:08:26.100 is the saying of Allah the Exalted: 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) 00:08:28.100 --> 00:08:30.100 "Or We cause it to be forgotten, We bring [forth] better than it." 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) 00:08:32.100 --> 00:08:34.100 "Do you not know 00:08:34.100 --> 00:08:36.100 that Allah is over all 00:08:36.100 --> 00:08:38.100 things competent?" 00:08:38.100 --> 00:08:40.100 And His saying, the Exalted: 00:08:40.100 --> 00:08:42.100 "And when We substitute a verse 00:08:42.100 --> 00:08:44.100 in place of a verse..." 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) 00:08:46.100 --> 00:08:48.100 They said, "You are but 00:08:48.100 --> 00:08:50.100 an inventor [of lies]." 00:08:50.100 --> 00:08:52.100 But most of them do not know. 00:08:54.639 --> 00:08:57.659 The Jewish denial of abrogation 00:08:57.659 --> 00:08:59.659 The Jews denied abrogation 00:08:59.659 --> 00:09:01.659 so that it would not necessitate, by proving it, 00:09:01.659 --> 00:09:03.659 the abrogation of the Torah by the Gospel 00:09:03.659 --> 00:09:05.659 and the Qur'an. 00:09:05.659 --> 00:09:07.659 The Christians permit 00:09:07.659 --> 00:09:09.659 their leaders to abrogate 00:09:09.659 --> 00:09:11.659 the law of Allah based on their own opinions. 00:09:11.659 --> 00:09:13.659 As for the Muslims, 00:09:13.659 --> 00:09:15.659 they are the middle nation and the people of truth. 00:09:15.659 --> 00:09:17.789 They believe that Allah 00:09:17.789 --> 00:09:19.789 abrogates both creation and command as He wills. 00:09:19.789 --> 00:09:21.789 There is no law except what has been legislated by 00:09:21.789 --> 00:09:23.789 Allah upon the tongues of His messengers. 00:09:23.789 --> 00:09:25.789 It is His right to abrogate 00:09:25.789 --> 00:09:27.789 whatever He wills, just as 00:09:27.789 --> 00:09:29.789 He abrogated through Christ what had been 00:09:29.789 --> 00:09:31.789 legislated for the prophets before him, 00:09:31.789 --> 00:09:33.789 and abrogated through the law of Muhammad, 00:09:33.789 --> 00:09:35.789 peace be upon him, 00:09:35.789 --> 00:09:37.789 the laws that preceded it. 00:09:37.789 --> 00:09:39.860 He legislated 00:09:39.860 --> 00:09:41.860 rulings at the beginning of Islam, 00:09:41.860 --> 00:09:43.860 then abrogated them later 00:09:43.860 --> 00:09:45.860 through texts from the Book. 00:09:47.019 --> 00:09:49.019 Abrogation ended 00:09:49.019 --> 00:09:51.019 with the death of the Prophet Muhammad, 00:09:51.019 --> 00:09:53.019 peace be upon him. 00:09:53.019 --> 00:09:55.019 There is no abrogation after that. 00:09:55.019 --> 00:09:57.620 The benefit in the abrogating text 00:09:57.620 --> 00:09:59.620 is either higher than what is in the abrogated, 00:09:59.620 --> 00:10:01.620 or equal to it. 00:10:01.620 --> 00:10:04.389 The benefit in the abrogating text 00:10:04.389 --> 00:10:06.389 cannot be 00:10:06.389 --> 00:10:08.389 less than what is in the abrogated; 00:10:08.389 --> 00:10:10.389 rather, it is either higher than it 00:10:10.389 --> 00:10:12.389 or equivalent to it. 00:10:12.389 --> 00:10:14.389 The Exalted said: 00:10:14.389 --> 00:10:16.389 "Whatever We abrogate... 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) 00:10:18.389 --> 00:10:20.389 We bring [forth] better than it 00:10:20.389 --> 00:10:22.389 or similar to it." 00:10:22.389 --> 00:10:25.220 Communal Obligation (Fard Kifayah) 00:10:25.220 --> 00:10:28.470 A communal obligation 00:10:28.470 --> 00:10:30.470 is that which is incumbent upon the Ummah 00:10:30.470 --> 00:10:32.470 in its entirety to fulfill. 00:10:32.470 --> 00:10:34.470 If those who are sufficient perform it, 00:10:34.470 --> 00:10:36.470 it falls away from the rest. 00:10:36.470 --> 00:10:38.470 Therefore, it is incumbent upon the Muslims 00:10:38.470 --> 00:10:40.470 to prepare for every interest 00:10:40.470 --> 00:10:42.470 of their general affairs, 00:10:42.470 --> 00:10:44.470 whether religious or worldly, 00:10:44.470 --> 00:10:46.470 someone to undertake it, 00:10:46.470 --> 00:10:48.470 dedicate their time to it, 00:10:48.470 --> 00:10:50.470 and strive in it 00:10:50.470 --> 00:10:52.470 more than others, 00:10:52.470 --> 00:10:54.470 so that it becomes their communal obligation. 00:10:54.470 --> 00:10:56.470 This is so that 00:10:56.470 --> 00:10:58.470 all the interests of the Muslims are upheld. 00:10:58.470 --> 00:11:00.470 Their works may vary, 00:11:00.470 --> 00:11:02.470 but their intention is one: 00:11:02.470 --> 00:11:04.470 the establishment of the interests 00:11:04.470 --> 00:11:06.470 of their religion and their worldly life. 00:11:06.470 --> 00:11:08.470 The scholars have derived 00:11:08.470 --> 00:11:10.470 this understanding from the saying of Allah the Exalted: 00:11:10.470 --> 00:11:12.470 "And it is not for 00:11:12.470 --> 00:11:14.470 the believers to go forth 00:11:14.470 --> 00:11:16.470 all at once." 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) 00:11:18.470 --> 00:11:20.470 "A group from each party of them 00:11:20.470 --> 00:11:22.470 should remain behind to obtain understanding 00:11:22.470 --> 00:11:24.470 in the religion and warn 00:11:24.470 --> 00:11:26.470 their people when they return 00:11:26.470 --> 00:11:28.470 to them, that they might be cautious." 00:11:28.470 --> 00:11:31.500 The Mujtahid 00:11:31.500 --> 00:11:34.519 is the scholar 00:11:34.519 --> 00:11:36.519 or the mufti who is not a mere follower (muqallid), 00:11:36.519 --> 00:11:38.519 who has reached a level in knowledge 00:11:38.519 --> 00:11:40.519 that qualifies him 00:11:40.519 --> 00:11:42.519 to research issues himself 00:11:42.519 --> 00:11:44.519 and issue 00:11:44.519 --> 00:11:46.519 legal rulings based on their evidence. 00:11:46.519 --> 00:11:48.519 He has conditions 00:11:48.519 --> 00:11:50.519 and rulings discussed in their proper places 00:11:50.519 --> 00:11:52.519 in the books of usul al-fiqh. 00:11:52.519 --> 00:11:54.649 If the mujtahid 00:11:54.649 --> 00:11:56.649 exerts effort on an issue and hits upon 00:11:56.649 --> 00:11:58.649 the truth, he has two rewards: 00:11:58.649 --> 00:12:00.649 the reward for the exertion (ijtihad) 00:12:00.649 --> 00:12:02.649 and the reward for hitting the truth. 00:12:02.649 --> 00:12:04.679 And if he errs, 00:12:04.679 --> 00:12:06.679 he is not held accountable for his error as long as 00:12:06.679 --> 00:12:08.679 he has exerted all his effort in 00:12:08.679 --> 00:12:10.740 seeking the truth. 00:12:10.740 --> 00:12:12.740 He has one reward: 00:12:12.740 --> 00:12:14.740 the exertion in seeking the truth. 00:12:14.740 --> 00:12:18.539 The ruling that removes 00:12:18.539 --> 00:12:21.529 disagreement 00:12:21.529 --> 00:12:23.529 The ruling that removes disagreement 00:12:23.529 --> 00:12:25.529 is the ruling of the learned judge, 00:12:25.529 --> 00:12:27.529 such as the Rightly Guided Caliphs 00:12:27.529 --> 00:12:29.529 and those who followed their path. 00:12:29.529 --> 00:12:31.529 As for the ignorant judge, 00:12:31.529 --> 00:12:33.529 he needs to remove 00:12:33.529 --> 00:12:35.529 the ignorance from himself first 00:12:35.529 --> 00:12:37.529 so that his ruling may be accepted. 00:12:37.529 --> 00:12:39.940 The truth is one 00:12:39.940 --> 00:12:43.159 The truth is one 00:12:43.159 --> 00:12:45.159 and does not multiply. 00:12:45.159 --> 00:12:47.159 It is found in the opinion of one of the mujtahids, 00:12:47.159 --> 00:12:49.159 and he is the one who receives two rewards: 00:12:49.159 --> 00:12:51.159 the reward for the exertion 00:12:51.159 --> 00:12:53.159 and the reward for hitting the truth 00:12:53.159 --> 00:12:55.190 in its essence. 00:12:55.190 --> 00:12:57.190 As for the other mujtahids, 00:12:57.190 --> 00:12:59.190 their opinion is not the truth, 00:12:59.190 --> 00:13:01.190 but rather they are merely 00:13:01.190 --> 00:13:03.190 excused for the error in their ijtihad 00:13:03.190 --> 00:13:05.190 because they exerted their effort in it. 00:13:05.190 --> 00:13:07.190 They receive a reward for 00:13:07.190 --> 00:13:09.190 this exertion, 00:13:09.190 --> 00:13:11.379 even though their opinion is not endorsed. 00:13:11.379 --> 00:13:13.379 As for those who claim multiplicity, 00:13:13.379 --> 00:13:15.379 they launch this claim 00:13:15.379 --> 00:13:17.379 under the pretext of tolerance in ideas 00:13:17.379 --> 00:13:19.379 and not imposing a single opinion. 00:13:19.379 --> 00:13:21.379 In reality, 00:13:21.379 --> 00:13:23.379 they are diluting 00:13:23.379 --> 00:13:25.379 many of the issues of the religion 00:13:25.379 --> 00:13:27.379 and invalidating many 00:13:27.379 --> 00:13:29.899 of its rulings. 00:13:29.899 --> 00:13:32.629 Blind Following (Taqlid) 00:13:32.629 --> 00:13:34.629 Taqlid refers to following 00:13:34.629 --> 00:13:36.629 a scholar or mufti in everything 00:13:36.629 --> 00:13:38.629 that comes from him, 00:13:38.629 --> 00:13:40.629 whether it aligns with the truth 00:13:40.629 --> 00:13:42.629 or contradicts it. 00:13:42.629 --> 00:13:44.629 They were forbidden from this taqlid 00:13:44.629 --> 00:13:46.820 and it was condemned. 00:13:46.820 --> 00:13:48.820 What is incumbent upon the non-scholar 00:13:48.820 --> 00:13:50.820 varies according to his rank. 00:13:50.820 --> 00:13:52.820 If he is a student of knowledge, 00:13:52.820 --> 00:13:54.820 his duty is to follow (ittiba'), 00:13:54.820 --> 00:13:56.820 which is to take the ruling 00:13:56.820 --> 00:13:58.820 from the scholars along with its evidence 00:13:58.820 --> 00:14:00.820 and choose what he sees as the weightiest 00:14:00.820 --> 00:14:02.820 of the evidences. 00:14:02.820 --> 00:14:04.820 If he does not have the ability 00:14:04.820 --> 00:14:06.820 to weigh evidences, or if he is one of the common 00:14:06.820 --> 00:14:08.820 people who do not understand 00:14:08.820 --> 00:14:10.820 the evidences and how to weigh them, 00:14:10.820 --> 00:14:12.820 it is incumbent upon him to take the opinion of the one he deems 00:14:12.820 --> 00:14:14.820 More pious and righteous. 00:14:14.820 --> 00:14:16.820 And he benefited from the statement. 00:14:16.820 --> 00:14:18.820 Through the breadth of his knowledge. 00:14:18.820 --> 00:14:20.820 And his soul finds tranquility in it. 00:14:20.820 --> 00:14:23.299 Regarding that. 00:14:23.299 --> 00:14:26.330 Innovation (bid'ah). 00:14:26.330 --> 00:14:28.330 Innovation is that which is newly introduced into the religion. 00:14:28.330 --> 00:14:30.330 Some scholars define it. 00:14:30.330 --> 00:14:32.330 As being any method. 00:14:32.330 --> 00:14:34.330 Invented within the religion. 00:14:34.330 --> 00:14:36.330 That mimics the legally prescribed method. 00:14:36.330 --> 00:14:38.330 And is intended by. 00:14:38.330 --> 00:14:40.330 Exaggeration in worshiping Allah. 00:14:40.330 --> 00:14:42.330 Thus, this innovation is forbidden. 00:14:42.330 --> 00:14:44.330 And all of it is misguidance. 00:14:44.330 --> 00:14:46.330 And rejected upon those who commit it. 00:14:46.330 --> 00:14:48.330 The Prophet, peace and blessings of Allah be upon him, said: 00:14:48.330 --> 00:14:50.330 "Whoever introduces. 00:14:50.330 --> 00:14:52.330 Into this matter of ours. 00:14:52.330 --> 00:14:54.330 That which is not part of it, it is rejected." 00:14:54.330 --> 00:14:56.330 Agreed upon. 00:14:56.330 --> 00:14:58.360 As for that which is newly introduced. 00:14:58.360 --> 00:15:00.360 In worldly affairs. 00:15:00.360 --> 00:15:02.360 Such as inventions and systems. 00:15:02.360 --> 00:15:04.360 Which are needed. 00:15:04.360 --> 00:15:06.360 And do not contradict the Shari'ah. 00:15:06.360 --> 00:15:08.710 Then there is no innovation in them. 00:15:08.710 --> 00:15:10.710 Innovation may be an act of disobedience. 00:15:10.710 --> 00:15:12.710 Or disbelief. 00:15:12.710 --> 00:15:15.450 Among innovations. 00:15:15.450 --> 00:15:17.450 Are those that are merely acts of disobedience. 00:15:17.450 --> 00:15:19.450 And among them are those that constitute disbelief. 00:15:19.450 --> 00:15:21.450 Like the innovations of the esoteric sects. 00:15:21.450 --> 00:15:23.450 Such as the Isma'ilis. 00:15:23.450 --> 00:15:25.669 And the Nusayris. 00:15:25.669 --> 00:15:28.980 Interpretation (ta'wil). 00:15:28.980 --> 00:15:30.980 In order to understand the term 'interpretation'. 00:15:30.980 --> 00:15:32.980 It is necessary. 00:15:32.980 --> 00:15:34.980 First to know its meaning. 00:15:34.980 --> 00:15:36.980 In both the language. 00:15:36.980 --> 00:15:38.980 And the Noble Qur'an. 00:15:38.980 --> 00:15:40.980 Among the exegetes and the scholars of legal theory (usuliyyin). 00:15:40.980 --> 00:15:42.980 And in the chapters of creed ('aqidah). 00:15:42.980 --> 00:15:44.980 So that we may realize thereafter. 00:15:44.980 --> 00:15:46.980 The praiseworthy meaning of interpretation. 00:15:46.980 --> 00:15:48.980 And its blameworthy meaning. 00:15:48.980 --> 00:15:51.720 Interpretation in the language. 00:15:51.720 --> 00:15:54.779 The first. 00:15:54.779 --> 00:15:56.779 Is the point of return and the ultimate end. 00:15:56.779 --> 00:15:58.779 And the consequence and destiny. 00:15:58.779 --> 00:16:00.779 And the form of the verbal noun (taf'il). 00:16:00.779 --> 00:16:02.779 Interpretation (ta'wil). 00:16:02.779 --> 00:16:04.779 Does not necessitate the existence of a doer. 00:16:04.779 --> 00:16:06.779 Rather, it functions as a description. 00:16:06.779 --> 00:16:08.779 For interpretation. 00:16:08.779 --> 00:16:10.779 Is the occurrence of a thing upon. 00:16:10.779 --> 00:16:12.779 Its reality, its ultimate end, and its destiny. 00:16:12.779 --> 00:16:15.100 Interpretation. 00:16:15.100 --> 00:16:17.100 In the Noble Qur'an. 00:16:17.100 --> 00:16:19.740 The term. 00:16:19.740 --> 00:16:21.740 'Interpretation' appeared in the Noble Qur'an. 00:16:21.740 --> 00:16:23.740 Linked to three matters. 00:16:23.740 --> 00:16:25.740 The verses of the Book. 00:16:25.740 --> 00:16:27.740 Visions, and actions. 00:16:27.740 --> 00:16:29.740 And in all of them, it is. 00:16:29.740 --> 00:16:31.740 Consistent with the linguistic meaning. 00:16:31.740 --> 00:16:33.929 Regarding the interpretation of the verses. 00:16:33.929 --> 00:16:35.929 Of the Book, there came. 00:16:35.929 --> 00:16:37.929 The saying of Allah the Exalted: 00:16:37.929 --> 00:16:39.929 "They do not wait except for its interpretation." 00:16:39.929 --> 00:16:41.929 "On the day it comes. 00:16:41.929 --> 00:16:43.929 Its interpretation, those who. 00:16:43.929 --> 00:16:45.929 Had forgotten it before will say. 00:16:45.929 --> 00:16:47.929 'The messengers of. 00:16:47.929 --> 00:16:50.250 Our Lord had come with the truth.'" 00:16:50.250 --> 00:16:52.250 So its interpretation. 00:16:52.250 --> 00:16:54.250 Meaning the realization of what is in it of promise. 00:16:54.250 --> 00:16:56.250 And threat on the Day of Resurrection. 00:16:56.250 --> 00:16:58.250 And this realization and occurrence. 00:16:58.250 --> 00:17:00.250 On the Day of Resurrection. 00:17:00.250 --> 00:17:02.250 Is, most likely, what is intended. 00:17:02.250 --> 00:17:04.250 By the interpretation of the ambiguous (mutashabih). 00:17:04.250 --> 00:17:06.250 Mentioned in His saying, the Exalted: 00:17:06.250 --> 00:17:08.250 "It is He who has sent down to you. 00:17:08.250 --> 00:17:10.250 The Book; in it are verses. 00:17:10.250 --> 00:17:12.250 That are precise - they are the foundation. 00:17:12.250 --> 00:17:14.250 Of the Book. 00:17:14.250 --> 00:17:16.250 And others are ambiguous." 00:17:16.250 --> 00:17:18.250 "So as for those in. 00:17:18.250 --> 00:17:20.250 Whose hearts is deviation. 00:17:20.250 --> 00:17:22.250 They follow that which is ambiguous. 00:17:22.250 --> 00:17:24.250 Of it, seeking. 00:17:24.250 --> 00:17:26.250 Discord and seeking. 00:17:26.250 --> 00:17:28.250 Its interpretation. And none. 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) 00:17:30.250 --> 00:17:32.250 But those firm in knowledge. 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) 00:17:34.250 --> 00:17:36.250 And no one will be reminded. 00:17:36.250 --> 00:17:38.250 Except those of understanding." 00:17:38.250 --> 00:17:40.250 Where he intends. 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) 00:17:42.279 --> 00:17:44.279 To understand the ambiguous verses. 00:17:44.279 --> 00:17:46.279 According to what they understand. 00:17:46.279 --> 00:17:48.279 In this world. 00:17:48.279 --> 00:17:50.279 And its realization upon this. 00:17:50.279 --> 00:17:52.279 Understanding. 00:17:52.279 --> 00:17:54.279 And that is just as Abu Jahl understood. 00:17:54.279 --> 00:17:56.279 From the number of the keepers of Hell. 00:17:56.279 --> 00:17:58.279 Nineteen. 00:17:58.279 --> 00:18:00.279 That they are like humans. 00:18:00.279 --> 00:18:02.279 So it is possible to defeat them. 00:18:02.279 --> 00:18:04.279 By being more numerous than them. 00:18:04.279 --> 00:18:06.279 And he intended by that to mislead people. 00:18:06.279 --> 00:18:08.279 And remove their fear. 00:18:08.279 --> 00:18:10.279 Of entering the Fire. 00:18:10.279 --> 00:18:12.279 But the truth and the reality. 00:18:12.279 --> 00:18:14.279 Is that no one knows its interpretation. 00:18:14.279 --> 00:18:16.279 Except Allah. 00:18:16.279 --> 00:18:18.279 So there is no way for humans to know. 00:18:18.279 --> 00:18:20.279 Its reality and its outcome. 00:18:20.279 --> 00:18:22.279 Except after its occurrence on the Day. 00:18:22.279 --> 00:18:24.380 Of Resurrection. 00:18:24.380 --> 00:18:26.380 As for the interpretation of visions. 00:18:26.380 --> 00:18:28.380 The hadith about it has appeared in Surah. 00:18:28.380 --> 00:18:30.380 Yusuf in several places. 00:18:30.380 --> 00:18:32.380 All of which mean the realization. 00:18:32.380 --> 00:18:34.380 Of the vision in reality. 00:18:34.380 --> 00:18:36.380 Among them is the saying of Yusuf to his father. 00:18:36.380 --> 00:18:38.380 Peace be upon them both. 00:18:38.380 --> 00:18:40.380 "O my father, this. 00:18:40.380 --> 00:18:42.380 Is the interpretation of my vision from before. 00:18:42.380 --> 00:18:44.380 My Lord has made it. 00:18:44.380 --> 00:18:46.380 A reality." 00:18:46.380 --> 00:18:48.380 Meaning this is the explanation of the vision. 00:18:48.380 --> 00:18:50.630 And its realization in reality. 00:18:50.630 --> 00:18:52.630 As for the interpretation of actions. 00:18:52.630 --> 00:18:54.630 From it is the saying of Al-Khidr. 00:18:54.630 --> 00:18:56.630 To Musa, peace be upon him. 00:18:56.630 --> 00:18:58.630 At the end of his story with him. 00:18:58.630 --> 00:19:00.630 "That is the interpretation of that about which you could not. 00:19:00.630 --> 00:19:02.630 Have patience." 00:19:02.630 --> 00:19:04.630 Meaning this is the reality. 00:19:04.630 --> 00:19:06.630 Of the actions I performed. 00:19:06.630 --> 00:19:08.630 And matters you disapproved of. 00:19:08.630 --> 00:19:10.630 And were amazed by. 00:19:10.630 --> 00:19:12.630 And could not be patient to know their reality. 00:19:12.630 --> 00:19:14.630 And from that also. 00:19:14.630 --> 00:19:16.630 Is the saying of Sayyidah 'A'ishah. 00:19:16.630 --> 00:19:18.630 May Allah be pleased with her. 00:19:18.630 --> 00:19:20.630 "The Prophet, peace and blessings of Allah be upon him. 00:19:20.630 --> 00:19:22.630 Used to say in his bowing. 00:19:22.630 --> 00:19:24.630 'Glory be to You, O Allah. 00:19:24.630 --> 00:19:26.630 Our Lord, and with Your praise. 00:19:26.630 --> 00:19:28.630 O Allah, forgive me.' 00:19:28.630 --> 00:19:30.630 He was interpreting the Qur'an." 00:19:30.630 --> 00:19:32.630 Agreed upon. 00:19:32.630 --> 00:19:34.630 Her saying "he was interpreting the Qur'an". 00:19:34.630 --> 00:19:36.630 Meaning he was fulfilling. 00:19:36.630 --> 00:19:38.630 What Allah commanded him to do. 00:19:38.630 --> 00:19:40.630 In His Book, in His saying. 00:19:40.630 --> 00:19:42.630 "So exalt [Him] with the praise of your Lord. 00:19:42.630 --> 00:19:44.630 And ask His forgiveness." 00:19:44.630 --> 00:19:46.759 The term 'interpretation' is also used. 00:19:46.759 --> 00:19:48.759 For 'Tafsir' (exegesis). 00:19:48.759 --> 00:19:50.759 As in the saying of the Prophet, peace and blessings of Allah be upon him. 00:19:50.759 --> 00:19:52.759 To Ibn 'Abbas. 00:19:52.759 --> 00:19:54.759 "O Allah, grant him understanding. 00:19:54.759 --> 00:19:56.759 In the religion. 00:19:56.759 --> 00:19:58.759 And teach him the interpretation." 00:19:58.759 --> 00:20:00.759 Narrated by Ahmad. 00:20:00.759 --> 00:20:02.759 And as Ibn Jarir says. 00:20:02.759 --> 00:20:04.759 In his Tafsir before every verse. 00:20:04.759 --> 00:20:06.759 "The statement regarding the interpretation of. 00:20:06.759 --> 00:20:08.759 The saying of Allah the Exalted." 00:20:08.759 --> 00:20:10.759 He intends by that. 00:20:10.759 --> 00:20:12.759 The explanation of the verse. 00:20:12.759 --> 00:20:14.759 And it also returns. 00:20:14.759 --> 00:20:16.759 To the linguistic meaning. 00:20:16.759 --> 00:20:18.759 Since the explanation of a thing. 00:20:18.759 --> 00:20:21.180 Clarifies its reality. 00:20:21.180 --> 00:20:23.180 Interpretation according to the jurists. 00:20:25.460 --> 00:20:27.460 Some jurists and scholars of legal theory defined. 00:20:27.460 --> 00:20:29.460 Interpretation by saying. 00:20:29.460 --> 00:20:31.460 "Interpretation is the diverting of. 00:20:31.460 --> 00:20:33.460 A word from its most likely meaning. 00:20:33.460 --> 00:20:35.460 To its less likely meaning. 00:20:35.460 --> 00:20:37.460 Due to evidence that accompanies it." 00:20:37.460 --> 00:20:39.549 And the principle is that there is no dispute. 00:20:39.549 --> 00:20:41.549 In terminology. 00:20:41.549 --> 00:20:43.549 If a correct meaning is intended by it. 00:20:43.549 --> 00:20:45.549 But the objection is directed. 00:20:45.549 --> 00:20:47.549 Only in this definition. 00:20:47.549 --> 00:20:49.549 To the two words. 00:20:49.549 --> 00:20:51.549 'Most likely' and 'less likely'. 00:20:51.549 --> 00:20:53.549 Because if the meaning that. 00:20:53.549 --> 00:20:55.549 Is said to be 'less likely'. 00:20:55.549 --> 00:20:57.549 Has evidence that accompanies it and strengthens it. 00:20:57.549 --> 00:20:59.549 Then it is, at that point. 00:20:59.549 --> 00:21:01.549 A 'most likely' meaning and not. 00:21:01.549 --> 00:21:03.549 A 'less likely' one, and the other. 00:21:03.549 --> 00:21:05.549 Is the 'less likely' one. 00:21:05.549 --> 00:21:07.549 Therefore, it is more appropriate that 00:21:07.549 --> 00:21:09.549 the definition of ta’wil (allegorical interpretation) according to the jurists 00:21:09.549 --> 00:21:11.549 and the scholars of usul (legal theory) be as follows: 00:21:11.549 --> 00:21:13.549 Ta’wil is 00:21:13.549 --> 00:21:15.549 the shifting of an expression from its apparent meaning 00:21:15.549 --> 00:21:17.549 to a hidden meaning 00:21:17.549 --> 00:21:19.549 based on evidence that accompanies it. 00:21:19.549 --> 00:21:21.549 In such a case, there is no objection 00:21:21.549 --> 00:21:23.549 to this definition or the methodology of ta’wil 00:21:23.549 --> 00:21:25.549 in fiqh, given this consideration, 00:21:25.549 --> 00:21:27.549 provided that 00:21:27.549 --> 00:21:29.549 the evidence accompanying the hidden meaning 00:21:29.549 --> 00:21:31.549 is authentic and free from 00:21:31.549 --> 00:21:33.549 contradiction, so as to justify 00:21:33.549 --> 00:21:35.549 shifting the expression from the apparent meaning 00:21:35.549 --> 00:21:37.549 that immediately comes to mind to the hidden meaning. 00:21:37.549 --> 00:21:39.940 Ta’wil 00:21:39.940 --> 00:21:41.940 in matters of creed (aqidah) 00:21:43.019 --> 00:21:45.019 is not based on any real conflict 00:21:45.019 --> 00:21:47.019 between the texts transmitted 00:21:47.019 --> 00:21:49.019 in matters of creed. 00:21:49.019 --> 00:21:51.019 Therefore, there is no room 00:21:51.019 --> 00:21:53.019 for ta’wil therein. 00:21:53.019 --> 00:21:55.019 It is only practiced by the innovators 00:21:55.019 --> 00:21:57.019 to reinforce their false beliefs, 00:21:57.019 --> 00:21:59.019 and they rely in doing so 00:21:59.019 --> 00:22:01.019 on the definition of ta’wil 00:22:01.019 --> 00:22:03.019 used by the jurists, 00:22:03.019 --> 00:22:05.019 applying it to the realm of creed. 00:22:05.019 --> 00:22:07.019 In this lies a great deception, 00:22:07.019 --> 00:22:09.019 for the evidence they claim 00:22:09.019 --> 00:22:11.019 accompanies the hidden meaning 00:22:11.019 --> 00:22:13.019 that they wish to promote 00:22:13.019 --> 00:22:15.019 is human reason (al-‘aql), 00:22:15.019 --> 00:22:17.059 not the texts of the Shari'ah. 00:22:17.059 --> 00:22:19.059 Upon investigation, we find that 00:22:19.059 --> 00:22:21.059 the alleged evidence accompanying 00:22:21.059 --> 00:22:23.059 the hidden meaning 00:22:23.059 --> 00:22:25.059 is not reason itself, 00:22:25.059 --> 00:22:27.059 but rather their own understanding of the matter 00:22:27.059 --> 00:22:29.059 according to their limited intellects. 00:22:29.059 --> 00:22:31.059 It has been established previously 00:22:31.059 --> 00:22:33.059 that sound reason never contradicts 00:22:33.059 --> 00:22:35.119 authentic transmitted texts. 00:22:35.119 --> 00:22:37.119 Thus, ta’wil in matters of creed 00:22:37.119 --> 00:22:39.119 is, in reality, 00:22:39.119 --> 00:22:41.119 a distortion of words from their proper contexts. 00:22:41.119 --> 00:22:44.019 The Ash'aris 00:22:44.019 --> 00:22:46.019 are the most famous of those known for ta’wil 00:22:46.019 --> 00:22:48.619 in matters of creed. 00:22:48.619 --> 00:22:50.619 Among the most prominent of those who resorted 00:22:50.619 --> 00:22:52.619 to ta’wil in creed 00:22:52.619 --> 00:22:54.619 are the Ash'aris. 00:22:54.619 --> 00:22:56.619 The motive that led them to this 00:22:56.619 --> 00:22:58.619 is their belief in the possibility 00:22:58.619 --> 00:23:00.619 of a conflict between reason and revelation, 00:23:00.619 --> 00:23:02.619 and their prioritizing of reason in such instances, 00:23:02.619 --> 00:23:04.619 alongside their attempt to reconcile 00:23:04.619 --> 00:23:06.619 the turbulent divide between the salaf 00:23:06.619 --> 00:23:08.619 and the Mu'tazila. 00:23:08.619 --> 00:23:10.619 They found no way 00:23:10.619 --> 00:23:12.619 to prevent the implications of the texts without rejecting them 00:23:12.619 --> 00:23:14.619 except by interpreting them away (ta’wil), 00:23:14.619 --> 00:23:16.619 which is, in its essence, 00:23:16.619 --> 00:23:18.619 a flawed intellectual escape 00:23:18.619 --> 00:23:20.619 from adhering to the texts 00:23:20.619 --> 00:23:22.619 and their implications, 00:23:22.619 --> 00:23:24.619 and a way to rid themselves of what they perceive 00:23:24.619 --> 00:23:26.619 as a contradiction with reason. 00:23:26.619 --> 00:23:29.099 The Ash'ari ta’wil 00:23:29.099 --> 00:23:31.519 of the divine attributes: 00:23:31.519 --> 00:23:33.519 The Ash'aris interpret 00:23:33.519 --> 00:23:35.519 the names and attributes of Allah 00:23:35.519 --> 00:23:37.519 in terms of one of the seven attributes 00:23:37.519 --> 00:23:39.519 that they have established for Allah through reason: 00:23:39.519 --> 00:23:41.519 namely, Life, Knowledge, 00:23:41.519 --> 00:23:43.519 Power, Will, 00:23:43.519 --> 00:23:45.519 Hearing, Sight, 00:23:45.519 --> 00:23:47.519 and Speech. 00:23:47.519 --> 00:23:49.519 Most of what they do 00:23:49.519 --> 00:23:51.519 is to interpret any other attribute 00:23:51.519 --> 00:23:53.519 besides those seven 00:23:53.519 --> 00:23:55.519 either as the attribute of Power 00:23:55.519 --> 00:23:57.519 or the attribute of Will. 00:23:57.519 --> 00:23:59.519 If they do not find ta’wil 00:23:59.519 --> 00:24:01.519 to be plausible, they resort to tafwid (delegation), 00:24:01.519 --> 00:24:03.519 which means delegating 00:24:03.519 --> 00:24:05.519 the intended meaning of the attribute 00:24:05.519 --> 00:24:07.519 to Allah the Exalted, 00:24:07.519 --> 00:24:09.519 and refraining from explaining its meaning. 00:24:09.519 --> 00:24:11.519 They justify this 00:24:11.519 --> 00:24:13.519 by claiming to transcend Allah the Exalted 00:24:13.519 --> 00:24:15.519 from resembling the created beings. 00:24:15.519 --> 00:24:17.519 Thus, transcendence (tanzih) for them 00:24:17.519 --> 00:24:19.519 is achieved in one of two ways: 00:24:19.519 --> 00:24:21.519 ta’wil or tafwid. 00:24:21.519 --> 00:24:23.549 One of them says 00:24:23.549 --> 00:24:25.549 regarding this: 00:24:25.549 --> 00:24:27.549 "Every text that suggests 00:24:27.549 --> 00:24:29.549 anthropomorphism, interpret it, 00:24:29.549 --> 00:24:31.549 or delegate its meaning, and intend transcendence." 00:24:34.059 --> 00:24:36.059 Distortion, not ta’wil: 00:24:36.059 --> 00:24:38.700 The person of whims 00:24:38.700 --> 00:24:40.700 when unable to refute the evidence, 00:24:40.700 --> 00:24:42.700 distorts it and calls that 00:24:42.700 --> 00:24:44.700 ta’wil. 00:24:44.700 --> 00:24:46.700 Allah the Exalted said: 00:24:46.700 --> 00:24:48.700 "They hear the word of Allah, 00:24:48.700 --> 00:24:50.700 then they distort it 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) 00:24:52.700 --> 00:24:55.410 while they know." 00:24:55.410 --> 00:24:57.410 The distortion of the Batinite sects 00:25:00.049 --> 00:25:02.049 is more severe than that of the Ash'aris in practicing 00:25:02.049 --> 00:25:04.049 this blameworthy ta’wil. 00:25:04.049 --> 00:25:06.049 The Batinite sects 00:25:06.049 --> 00:25:08.049 interpret the texts 00:25:08.049 --> 00:25:10.049 even without any rational evidence, 00:25:10.049 --> 00:25:12.049 or even a semblance of evidence. 00:25:12.049 --> 00:25:14.049 They do this 00:25:14.049 --> 00:25:16.049 out of pure whim, 00:25:16.049 --> 00:25:18.049 and their goal in this 00:25:18.049 --> 00:25:20.049 is to escape the rulings of the Shari'ah, 00:25:20.049 --> 00:25:22.049 to abolish its obligations, 00:25:22.049 --> 00:25:24.049 and to empty Islam of its content 00:25:24.049 --> 00:25:26.049 and its reality, 00:25:26.049 --> 00:25:28.049 which is submission and surrender 00:25:28.049 --> 00:25:30.049 to the law of Allah. 00:25:30.049 --> 00:25:32.049 Examples of this include 00:25:32.049 --> 00:25:34.049 their claim that the meaning of fasting 00:25:34.049 --> 00:25:36.049 is keeping a secret, 00:25:36.049 --> 00:25:38.049 and that janabah (major ritual impurity) 00:25:38.049 --> 00:25:40.589 is revealing a secret. 00:25:40.589 --> 00:25:42.589 The Ummah must rise 00:25:42.589 --> 00:25:44.589 to protect the verses and hadiths 00:25:44.589 --> 00:25:47.839 from distortion, 00:25:47.839 --> 00:25:49.839 just as the early generations protected 00:25:49.839 --> 00:25:51.839 the hadiths of the Messenger (peace be upon him) 00:25:51.839 --> 00:25:53.839 from lies and fabrication. 00:25:53.839 --> 00:25:55.839 The Ummah also needs scholars 00:25:55.839 --> 00:25:57.839 to protect 00:25:57.839 --> 00:25:59.839 the verses and hadiths 00:25:59.839 --> 00:26:01.839 from distortion and blameworthy ta’wil. 00:26:01.839 --> 00:26:04.380 The science of logic (mantiq) 00:26:04.380 --> 00:26:07.019 is a science that speaks 00:26:07.019 --> 00:26:09.019 about concepts and propositions, 00:26:09.019 --> 00:26:11.019 and the manner 00:26:11.019 --> 00:26:13.019 of perceiving and proving them. 00:26:13.019 --> 00:26:15.019 Its founders claim 00:26:15.019 --> 00:26:17.019 that it consists of general rules 00:26:17.019 --> 00:26:19.019 whose observance protects 00:26:19.019 --> 00:26:21.019 the mind from error in thought. 00:26:21.019 --> 00:26:23.019 Its greatest defect 00:26:23.019 --> 00:26:25.019 is its reliance solely on reason, 00:26:25.019 --> 00:26:27.019 and its positioning as a rival 00:26:27.019 --> 00:26:29.339 to the texts of the Shari'ah. 00:26:29.339 --> 00:26:31.339 Even if there are in the science of logic 00:26:31.339 --> 00:26:33.339 some particulars that might 00:26:33.339 --> 00:26:35.339 be of benefit, 00:26:35.339 --> 00:26:37.339 they are eclipsed by 00:26:37.339 --> 00:26:39.339 the error and deception it contains. 00:26:39.339 --> 00:26:41.339 Therefore, it is better 00:26:41.339 --> 00:26:43.339 to avoid it, fleeing 00:26:43.339 --> 00:26:45.339 from falling into its falsehood. 00:26:45.339 --> 00:26:47.339 This is in accordance with the saying of Allah 00:26:47.339 --> 00:26:49.339 the Exalted regarding wine: 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) 00:26:51.339 --> 00:26:53.339 "Say, 'In them is 00:26:53.339 --> 00:26:55.339 great sin 00:26:55.339 --> 00:26:57.339 and benefit for the people, 00:26:57.339 --> 00:26:59.339 but their sin is greater 00:26:59.339 --> 00:27:01.500 than their benefit.'" 00:27:01.500 --> 00:27:03.500 If there is a need 00:27:03.500 --> 00:27:05.500 to know it and benefit 00:27:05.500 --> 00:27:07.500 from the truth it contains 00:27:07.500 --> 00:27:09.500 while avoiding its falsehood, 00:27:09.500 --> 00:27:11.500 then let only some scholars study it, 00:27:11.500 --> 00:27:13.500 those who are well-versed 00:27:13.500 --> 00:27:15.500 in the sciences of the Book and the Sunnah, 00:27:15.500 --> 00:27:17.500 and have sought protection through them from falling 00:27:17.500 --> 00:27:19.500 into its slips and errors. 00:27:19.500 --> 00:27:21.500 And let them study alongside it the book 00:27:21.500 --> 00:27:23.500 *The Refutation of the Logicians* 00:27:23.500 --> 00:27:25.500 by Shaykh al-Islam 00:27:25.500 --> 00:27:27.500 Ibn Taymiyyah (may Allah have mercy on him), 00:27:27.500 --> 00:27:29.500 for he provided great benefit and excelled in it, 00:27:29.500 --> 00:27:31.500 and dismantled it from its foundations. 00:27:31.500 --> 00:27:33.500 He preceded in this 00:27:33.500 --> 00:27:35.500 Europe, where 00:27:35.500 --> 00:27:37.500 Hegel came centuries later. 00:27:40.140 --> 00:27:43.069 Sophistry 00:27:43.069 --> 00:27:45.069 is a false doctrine 00:27:45.069 --> 00:27:47.069 applied to anyone who denies 00:27:47.069 --> 00:27:49.069 truths and necessary, accepted premises. 00:27:49.069 --> 00:27:51.069 Its followers are called 00:27:51.069 --> 00:27:53.069 Sophists. 00:27:53.069 --> 00:27:55.069 They rely in their doctrine 00:27:55.069 --> 00:27:57.069 on pure stubbornness 00:27:57.069 --> 00:27:59.069 and the denial of truths. 00:27:59.069 --> 00:28:01.069 They have no noble goal, 00:28:01.069 --> 00:28:03.069 but merely the pursuit 00:28:03.069 --> 00:28:05.069 for the sake of fame and trading in knowledge. 00:28:05.069 --> 00:28:07.069 Their emergence began 00:28:07.069 --> 00:28:09.069 in Greece 00:28:09.069 --> 00:28:11.069 during the time when philosophy and logic were spreading. 00:28:11.069 --> 00:28:13.069 Some lawyers in Greek courts 00:28:13.069 --> 00:28:15.069 would benefit from them 00:28:15.069 --> 00:28:17.069 in invalidating 00:28:17.069 --> 00:28:19.069 the claims and lawsuits brought against 00:28:19.069 --> 00:28:21.069 their clients. 00:28:21.069 --> 00:28:23.549 Scholastic theology (Ilm al-Kalam) 00:28:23.549 --> 00:28:26.670 is a false discipline. 00:28:26.670 --> 00:28:28.670 Its proponents claim 00:28:28.670 --> 00:28:30.670 that through it, one is able 00:28:30.670 --> 00:28:32.670 to prove religious doctrines. 00:28:32.670 --> 00:28:34.670 The salaf condemned it 00:28:34.670 --> 00:28:36.670 because it does not lead to the intended goal, 00:28:36.670 --> 00:28:38.670 but rather sows doubt 00:28:38.670 --> 00:28:40.670 regarding what is certain. 00:28:40.670 --> 00:28:42.670 Even if it were to lead to some 00:28:42.670 --> 00:28:44.670 of the intended goal, it does so with affectation 00:28:44.670 --> 00:28:46.670 and hardship, 00:28:46.670 --> 00:28:48.670 which is contrary to what Allah has ordained 00:28:48.670 --> 00:28:50.670 for the general Ummah. 00:28:50.670 --> 00:28:52.670 Great scholars who occupied themselves 00:28:52.670 --> 00:28:54.670 with scholastic theology have regretted, 00:28:54.670 --> 00:28:56.670 at the end of their lives, the time 00:28:56.670 --> 00:28:58.670 they wasted on it. 00:28:58.670 --> 00:29:00.670 They wished to die upon the creed 00:29:00.670 --> 00:29:02.670 of the common Muslims. 00:29:02.670 --> 00:29:04.670 Here is Imam al-Haramayn al-Juwayni, 00:29:04.670 --> 00:29:06.670 who said at the time of his death: 00:29:06.670 --> 00:29:08.670 "I have abandoned the people of Islam 00:29:08.670 --> 00:29:10.670 and their sciences, 00:29:10.670 --> 00:29:12.670 and I have plunged into the vast ocean, 00:29:12.670 --> 00:29:14.670 and now, 00:29:14.670 --> 00:29:16.670 if my Lord does not reach me with His mercy, 00:29:16.670 --> 00:29:18.670 then woe unto me." 00:29:18.670 --> 00:29:20.670 Then he said: 00:29:20.670 --> 00:29:22.670 "Here I am, dying upon the creed 00:29:22.670 --> 00:29:24.769 of the old women of Nishapur." 00:29:24.769 --> 00:29:26.769 Similar things were also said by 00:29:26.769 --> 00:29:28.769 Fakhr al-Din al-Razi. 00:29:28.769 --> 00:29:31.470 This is the summary of the concepts 00:29:31.470 --> 00:29:33.470 of the Ahl al-Sunnah.