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Summary of the Core Concepts of Ahl al-Sunnah

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The First Stage of Firm Rootedness in Knowledge

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The First Stage of Firm Rootedness in Knowledge

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It is absolute submission and surrender to divine revelation.

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Allah the Almighty said:

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“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)

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“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)

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And He said:

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"And they said: We hear and we obey."

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“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.” (2:285)

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Objecting to the Established Sunnah

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Preceding Allah and His Messenger

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Objecting to the established Sunnah

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Through intellect, opinion, personal taste, or political expediency

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Falls under the saying of Allah the Almighty:

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"O you who have believed,"

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“O ye who believe! Be not forward in the presence of Allah and His messenger, and keep your duty to Allah. Lo! Allah is Hearer, Knower.” (49:1)

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"And fear Allah."

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"Indeed, Allah is Hearing and Knowing."

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The speech of anyone may be accepted or rejected,

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Except for the speech of Allah and His Messenger.

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There is no choice regarding the speech of Allah and His Messenger,

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But total acceptance and submission.

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He the Almighty said:

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“And it becometh not a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His messenger, he verily goeth astray in error manifest.” (33:36)

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“And it becometh not a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His messenger, he verily goeth astray in error manifest.” (33:36)

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“And it becometh not a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His messenger, he verily goeth astray in error manifest.” (33:36)

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"And whoever disables Allah and His Messenger,"

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“And it becometh not a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His messenger, he verily goeth astray in error manifest.” (33:36)

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On Disregarding the Texts of the Two Revelations

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A Lack of Glorification for Allah the Almighty

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Whoever disregards the texts of the two revelations,

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And audaciously rejects them based on his desires

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And corrupt interpretations,

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Has failed to glorify Allah the Almighty.

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Because glorifying a speaker's statement and submitting to it

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Is an integral part of glorifying the speaker Himself.

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Allah the Almighty says:

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“Allah! There is no Allah save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah?” (4:87)

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And He says:

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"And the word of your Lord has been fulfilled in truth and justice."

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"None can alter His words,"

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"And He is the Hearing, the Knowing."

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Thus, all of Allah's speech is truthful in its reports

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And just in its rulings,

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Whether they are commands or prohibitions.

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The Primary and Most Emphasized Objective of Islamic Law

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Preserving the religion is the primary and most emphasized objective of Islamic law.

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This necessitates exalting its texts

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By affirming as truth whatever reports they contain,

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And executing whatever commands or prohibitions they decree.

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What the Exaltation of Scriptural Texts Entails

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Exalting and submitting to the scriptural texts

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Requires opposing one's desires,

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Striving against the soul that incites to evil,

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Complying with commands and prohibitions,

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Refraining from putting oneself forward before Allah and His Messenger,

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Enduring the hardships of religious obligations,

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Preferring the pleasure of Allah and the abode of the Hereafter,

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Steering clear of causes of destruction,

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And similar meanings that fulfill

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Absolute servitude to Allah the Almighty.

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Turning Away from the Texts of the Two Revelations

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Is a Characteristic of the Hypocrites

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Indeed, Allah the Almighty said regarding the hypocrites:

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"And when they are summoned to Allah and His Messenger,"

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“And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse;” (24:48)

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"...they turn away." Whereas accepting the texts of

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The two revelations, along with hearing and obeying them,

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Is the hallmark of the believers. Allah the Almighty said:

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“The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful.” (24:51)

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"When they are summoned to Allah and His Messenger..."

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“The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful.” (24:51)

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“The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful.” (24:51)

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Manifestations of Exalting the Texts of the Book and the Sunnah

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Exalting the texts of the Book and the Sunnah

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Has several manifestations

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That ought to be adhered to.

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Among these, first, is memorizing and preserving their texts

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In both hearts and written lines.

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Indeed, Muslims preserved the Book of Allah in their hearts

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Through mutawatır modes of recitation,

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And chains of authorization (ijazat) continue to be granted in this field.

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Many scholars preserved the hadiths of the Messenger of Allah, peace and blessings of Allah be upon him,

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With their continuous chains of transmission back to him.

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As for preservation in written lines,

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It began with the compilation of the Book of Allah during the era of Abu Bakr

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And 'Uthman, may Allah be pleased with them both.

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Today, it is manifested in the care given to printing the Book of Allah,

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With precise voweling and standard Uthmanic orthography.

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The same applies to the Sunnah:

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It has been recorded since the era of 'Umar ibn 'Abd al-'Aziz,

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Giving rise to diverse works, including musnads, jawami',

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sunans, and mu'jams.

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Second:

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Exalting the scriptural text by accepting it, submitting to it,

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Rejoicing in it, and acting upon it,

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As we have explained in the preceding concepts.

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Third:

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Exalting the scriptural text by championing it, defending it,

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Denouncing anyone who opposes it,

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Refuting the misconceptions of adversaries who oppose

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And object to the scriptural texts,

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Dismantling their claims, exposing their plots,

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And confronting those who interpret

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The text allegorically and distort it to conform to

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Their doctrine, or those who prioritize personal opinion

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And analogical reasoning over the text,

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Or prioritize spiritual tastes and ecstatic experiences over it.

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Finally, confronting political tacticians

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Who prioritize their political interests over the text.

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Fourth:

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Serving the scriptural text in ways that facilitate understanding it

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And pondering it. Islamic heritage

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Abounds with this, as the Islamic library is filled

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With works of Tafsir of the Qur'an,

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Reasons for revelation, and branches of Qur'anic sciences,

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Just as it is filled with commentaries on the books of the Sunnah

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And various sciences of hadith.

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Among the most important manifestations of exalting the scriptural text

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Is judging by it among people,

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Seeking judgment from it,

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And rejecting everything that contradicts it.

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What is meant by it:

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Is listening to the texts of the two revelations in a way that grasps their meanings.

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Thus, the saying of Allah the Almighty:

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“And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect him so that he may hear the Word of Allah, and afterward convey him to his place of safety. That is because they are a folk who know not.” (9:6)

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"...then convey him to his place of safety,"

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Means that he hears the speech of Allah in a manner

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That enables him to understand its meaning.

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If he is a non-Arab, it is translated for him;

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And if a word or sentence poses a difficulty for him,

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Even if he is an Arab, it is explained to him.

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[As for the one who fails] to understand what he heard,

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He has derived no benefit from it.

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Whoever understands but derives no benefit from hearing or intellect

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Is as though he neither heard nor understood.

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The People of the Fire

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“And they say: Had we been wont to listen or have sense, we had not been among the dwellers in the flames.” (67:10)

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“And they say: Had we been wont to listen or have sense, we had not been among the dwellers in the flames.” (67:10)

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This negation traces back to the corruption of their hearing

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And the corruption of their intellect.

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Innovators possess corruption in both their hearing and intellect.

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Among the corruption of their hearing

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Is receiving knowledge from charlatans and impostors,

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Or philosophers and atheists.

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Among the corruption of their intellect

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Is distorting the meanings of authentic texts,

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Employing false allegorical interpretations,

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And pitting scriptural texts against one another

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To champion their falsehood.

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Hence, you see them acting upon some scriptural texts

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While setting aside others;

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They do not believe in the Book in its entirety,

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As is the way of Ahl al-Sunnah and adherents of the Sunnah,

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Who return ambiguous texts to the decisive ones

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And do not negate universal principles with subsidiary matters.

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Ahl al-Sunnah wa al-Jama'ah

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Are the people of sound hearing and robust intellect.

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They receive knowledge from the Qur'an and the authentic Sunnah,

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Employing the power of intellect and the faculty of understanding

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To comprehend the texts and distinguish between truth and falsehood.

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Scholastic theologians use the term "sam'iyyat" (transmitted matters) in creed

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To refer to what is established through scriptural transmission alone—

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Matters in which intellect has no independent scope,

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Namely, doctrines of the unseen,

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Such as Paradise, Hellfire, the Scale, the Bridge,

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The punishment of the grave, and so forth.

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One might suppose that they agree with

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Ahl al-Sunnah wa al-Jama'ah in this formulation;

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However, this is clouded by the fact

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That they insert a clause and make it a condition

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In every issue of transmitted matters (sam'iyyat),

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Namely their assertion: "Provided that the intellect

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Does not deem it impossible."

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Thereby emphasizing that the ultimate reference point

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In creedal matters for them is the intellect,

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Which acts as a judge over the texts,

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Rather than the text itself being the authoritative proof in the matter.

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Consequently, when they addressed the attributes of Allah the Almighty—

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Which they hold to be matters the intellect can independently grasp—

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And then subjected to their deficient intellects

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The texts affirming Allah's attributes

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That contradicted their view,

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They rejected the text if it was a hadith,

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Even if it was authentic, claiming it was an ahad hadith;

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Or they interpreted it allegorically or consigned its meaning to Allah

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If it was a Qur'anic verse.

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The Intellect Cannot Independently Grasp a Core Principle of Creed

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According to Ahl al-Sunnah wa al-Jama'ah, it is impossible

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For any core principle of creed

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To be independently grasped and established by intellect alone.

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This is one of the most prominent methodological differences

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Between them and the Ash'aris.

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For this reason, they had no need to divide creedal issues

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Into transmitted matters (sam'iyyat) and rational matters ('aqliyyat).

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The Role of Intellect in Relation to

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Authentic Scriptural Texts and its Scope

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Lies in exercising legal reasoning (ijtihad) to comprehend the texts

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And determine how to act upon them,

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Not in accepting or rejecting them.

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Divine revelation is the straight path,

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And the intellect is the tool used to comprehend this path;

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A tool can neither contradict the path

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Nor object to it.

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Claiming a contradiction between them

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Is an accusation against Him Who revealed the divine revelation and created the tool.

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The Concept Held by Ahl al-Sunnah wa al-Jama'ah

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Regarding the intellect and its role

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Is a middle ground between those who exaggerated its status

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And prioritized it over the text,

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And those who neglected it,

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Disregarding its role in understanding the texts

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And deriving their rulings and wisdoms,

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and surrendered themselves to myths and superstitions.

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and sorcery and delusions

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The legitimate domains of human reason in interpreting the sacred text.

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The legitimate scope of human reason in interpreting the sacred text.

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And the ways of interacting with it are numerous.

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Firstly, from among them is

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Understanding the text from the outset.

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And understanding its meaning and its implications.

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Secondly, to acquire as much knowledge as possible.

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Among the underlying causes, benefits, and wisdoms.

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And the objectives that the revealed texts have brought forth.

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Thirdly, understanding the context of the text.

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And the reason for its revelation or the context of its occurrence.

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And the circumstances surrounding him.

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Fourthly, the removal of what becomes apparent.

230
00:12:21,029 --> 00:12:24,059
That there is a contradiction between the texts.

231
00:12:24,059 --> 00:12:27,059
Fifthly, applying the text to contemporary reality.

232
00:12:27,059 --> 00:12:30,259
By verifying the points of discussion.

233
00:12:30,259 --> 00:12:33,259
Sixth, considering the ultimate consequences and outcomes of legal rulings.

234
00:12:33,259 --> 00:12:36,450
Seventh, the practical application of knowledge.

235
00:12:36,450 --> 00:12:39,450
He stated two principles, the first of which is blocking the means to evil.

236
00:12:39,450 --> 00:12:42,450
And that without which an obligatory duty cannot be fulfilled is itself obligatory.

237
00:12:42,450 --> 00:12:45,509
It is therefore an obligation.

238
00:12:45,509 --> 00:12:48,509
Eighth, understanding the nature of the legal ruling.

239
00:12:48,509 --> 00:12:51,509
whether definitive or speculative.

240
00:12:51,509 --> 00:12:55,120
Whether it is agreed upon or subject to differing interpretations.

241
00:12:55,120 --> 00:12:58,120
The domains in which the intellect submits to scriptural texts and legal rulings.

242
00:12:58,120 --> 00:13:01,889
These fields are characterized by devotion and spiritual focus.

243
00:13:01,889 --> 00:13:04,889
Which the intellect has no role in determining.

244
00:13:05,889 --> 00:13:08,889
Regarding submission to the unseen matters.

245
00:13:08,889 --> 00:13:11,889
This is among the most important characteristics of the believers.

246
00:13:11,889 --> 00:13:14,889
Allah the Exalted says:

247
00:13:14,889 --> 00:13:17,889
“This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil).” (2:2)

248
00:13:17,889 --> 00:13:20,889
This is guidance for the God-fearing, who believe in the unseen.

249
00:13:20,889 --> 00:13:23,919
It is also manifested in the act of submission.

250
00:13:23,919 --> 00:13:26,919
regarding the legal rulings of the Shari'ah, both its commands and its prohibitions.

251
00:13:26,919 --> 00:13:29,919
And accepting them and submitting to them.

252
00:13:29,919 --> 00:13:32,919
Whether or not one perceives the wisdom behind its legislation.

253
00:13:32,919 --> 00:13:35,919
Or perhaps he did not live to witness that.

254
00:13:35,919 --> 00:13:38,919
It is also manifested in submitting to the rulings.

255
00:13:38,919 --> 00:13:41,919
The universal, preordained decree of Allah.

256
00:13:41,919 --> 00:13:44,919
And the certainty that Allah possesses the ultimate wisdom.

257
00:13:44,919 --> 00:13:47,919
Regarding what He decrees.

258
00:13:47,919 --> 00:13:50,919
This does not mean that one should not strive to avert the decrees of Allah.

259
00:13:50,919 --> 00:13:53,919
through the legitimate means that are considered

260
00:13:53,919 --> 00:13:56,919
It is the very same thing in terms of divine decree.

261
00:13:56,919 --> 00:13:59,919
Rather, he repels the decree of Allah with His decree.

262
00:14:00,919 --> 00:14:04,559
Prohibiting the rejection of a scriptural text based on human reason.

263
00:14:04,559 --> 00:14:08,389
The methodology of engaging with the sacred text.

264
00:14:08,389 --> 00:14:11,389
and to understand its meaning.

265
00:14:11,389 --> 00:14:14,389
It is beyond the capacity of human reason to reject or invalidate it.

266
00:14:14,389 --> 00:14:17,389
It became incumbent upon him to accept and implement it.

267
00:14:17,389 --> 00:14:20,389
Whether this meaning and implication

268
00:14:20,389 --> 00:14:23,389
whether it is something familiar to the intellect or something foreign to it

269
00:14:23,389 --> 00:14:27,059
The established texts of the Shari'ah.

270
00:14:27,059 --> 00:14:30,059
In all fields.

271
00:14:31,059 --> 00:14:34,899
The established rulings confirmed by the sacred texts.

272
00:14:34,899 --> 00:14:37,899
It is incumbent upon the intellect to accept them.

273
00:14:37,899 --> 00:14:40,899
It encompasses all fields.

274
00:14:40,899 --> 00:14:43,899
Whether this pertains to the cosmic realities

275
00:14:43,899 --> 00:14:46,899
Or matters of creed and conceptual frameworks.

276
00:14:46,899 --> 00:14:49,899
Or the methodologies of governance and legislation.

277
00:14:49,899 --> 00:14:52,899
Or matters of character and etiquette.

278
00:14:52,899 --> 00:14:56,860
And so on, to the end of that.

279
00:14:56,860 --> 00:14:59,860
The impossibilities of the intellect and the bewilderment of the intellect.

280
00:14:59,860 --> 00:15:04,039
One must distinguish between

281
00:15:04,039 --> 00:15:07,039
The intellect recognizes its falsehood and impossibility.

282
00:15:07,039 --> 00:15:10,039
And that which the intellect is incapable of conceptualizing or comprehending.

283
00:15:10,039 --> 00:15:13,070
The first [category] is among those things that are rationally impossible.

284
00:15:13,070 --> 00:15:16,070
That is, from that which the intellects deem impossible to occur.

285
00:15:16,070 --> 00:15:19,070
The second [category] is that which baffles the intellects.

286
00:15:19,070 --> 00:15:22,070
It is among those matters whose comprehension baffles the intellect.

287
00:15:22,070 --> 00:15:25,100
Thus, revelation and the messengers.

288
00:15:25,100 --> 00:15:28,100
They may sometimes report on matters of the unseen.

289
00:15:28,100 --> 00:15:31,100
Human intellects are left bewildered in their attempt to comprehend it.

290
00:15:31,100 --> 00:15:34,100
Such as matters concerning the Hereafter, Paradise, and the Fire.

291
00:15:34,100 --> 00:15:37,100
And the punishment of the grave, and all that follows thereafter.

292
00:15:37,100 --> 00:15:40,100
As for that which the intellect deems impossible to occur

293
00:15:40,100 --> 00:15:43,100
No one would assert this except for someone who...

294
00:15:43,100 --> 00:15:46,100
The liars and the impostors.

295
00:15:46,100 --> 00:15:50,159
And those who possess corrupt intellects

296
00:15:50,159 --> 00:15:53,159
The origin of the alleged conflict with reason.

297
00:15:54,159 --> 00:15:57,580
One of two matters.

298
00:15:57,580 --> 00:16:00,580
Or it is a corruption of the intellect.

299
00:16:00,580 --> 00:16:03,580
Such as the erroneous understanding of what is intended by the text, for example.

300
00:16:03,580 --> 00:16:06,740
Or the lack of authenticity and established validity of the text.

301
00:16:06,740 --> 00:16:09,740
As for what has been established through inductive reasoning and thorough investigation

302
00:16:09,740 --> 00:16:12,740
It is that the intellect is explicit.

303
00:16:12,740 --> 00:16:17,460
It is impossible for it to ever contradict authentic transmitted evidence.

304
00:16:17,460 --> 00:16:20,460
The opposition of human reason to the revealed text.

305
00:16:20,460 --> 00:16:24,580
Its ultimate resolution lies in the perverted application of it.

306
00:16:24,580 --> 00:16:27,580
And they claim that some of the revealed texts contradict human reason.

307
00:16:27,580 --> 00:16:30,580
They do not, in reality, oppose it with human reason.

308
00:16:30,580 --> 00:16:33,580
They are merely opposing

309
00:16:33,580 --> 00:16:36,580
By their inverted use of their own intellects.

310
00:16:36,580 --> 00:16:39,580
The deficient and the corrupt.

311
00:16:39,580 --> 00:16:42,580
Among these measures is the establishment of curricula and foundational principles.

312
00:16:42,580 --> 00:16:45,580
Based on the assertions made by the logicians.

313
00:16:45,580 --> 00:16:48,580
Or a person’s observations remain limited and deficient.

314
00:16:48,580 --> 00:16:51,580
Or experiences of his that are incomplete.

315
00:16:52,580 --> 00:16:55,580
Then, he uses it to judge the established rulings and fundamental principles of the religion.

316
00:16:55,580 --> 00:16:58,580
Whereas the correct methodology

317
00:16:58,580 --> 00:17:01,580
It is the reception of authentic texts and the understanding of them.

318
00:17:01,580 --> 00:17:04,579
For both of them are authentic, so that it may be derived from them.

319
00:17:04,579 --> 00:17:08,349
The established principles and constants.

320
00:17:08,349 --> 00:17:12,500
Consensus (ijma') and its legal authority.

321
00:17:12,500 --> 00:17:15,500
Consensus (ijma') constitutes a binding legal proof in the Shari'ah.

322
00:17:15,500 --> 00:17:18,500
This is the consensus of the Muslim scholars in every era.

323
00:17:18,500 --> 00:17:21,500
Following the passing of the Prophet, peace and blessings of Allah be upon him.

324
00:17:21,500 --> 00:17:24,500
A matter pertaining to the affairs of the religion.

325
00:17:24,500 --> 00:17:27,500
Its origin is established and its importance is emphasized.

326
00:17:27,500 --> 00:17:30,500
The consensus of the Companions, may Allah be pleased with them.

327
00:17:30,500 --> 00:17:33,500
And the majority of issues among the Muslims

328
00:17:33,500 --> 00:17:38,069
While there is a consensus on the matter, the well-known position is that there is a difference of opinion.

329
00:17:38,069 --> 00:17:41,069
The benefit of utilizing consensus as a legal proof.

330
00:17:41,069 --> 00:17:44,809
Even in the presence of the textual evidence.

331
00:17:44,809 --> 00:17:47,809
These matters are frequently addressed in books of fiqh.

332
00:17:47,809 --> 00:17:50,839
This is a statement that is firmly established by the Qur'an and the Sunnah.

333
00:17:50,839 --> 00:17:53,839
And regarding what some have questioned

334
00:17:53,839 --> 00:17:56,839
What is the benefit of mentioning consensus?

335
00:17:56,839 --> 00:17:59,839
while possessing the textual evidence from the Book or the Sunnah

336
00:17:59,839 --> 00:18:02,839
The answer is that the indication of the Qur'an and the Sunnah

337
00:18:02,839 --> 00:18:05,839
regarding a certain issue

338
00:18:05,839 --> 00:18:08,839
It may be speculative rather than definitive.

339
00:18:08,839 --> 00:18:11,839
Thus, consensus (ijma') eliminates conjecture.

340
00:18:11,839 --> 00:18:14,839
And he transforms the indication into a definitive proof.

341
00:18:14,839 --> 00:18:18,930
Thus, disagreement is precluded in that regard.

342
00:18:19,930 --> 00:18:23,599
The scholars of legal theory (usuliyyun) derived evidence from this.

343
00:18:23,599 --> 00:18:26,599
By the words of Allah, the Almighty and Majestic.

344
00:18:26,599 --> 00:18:29,599
“Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.” (33:21)

345
00:18:29,599 --> 00:18:32,599
An excellent example for those who hope in Allah.

346
00:18:32,599 --> 00:18:35,599
And the Last Day, and remembering Allah frequently.

347
00:18:35,599 --> 00:18:38,599
regarding the use of the Prophet’s actions as evidence.

348
00:18:38,599 --> 00:18:41,599
May the peace and blessings of Allah be upon him.

349
00:18:41,599 --> 00:18:44,599
And the fundamental principle is that he is the exemplar for his Ummah.

350
00:18:44,599 --> 00:18:47,599
regarding legal rulings, except for that which is indicated

351
00:18:48,599 --> 00:18:52,849
The meaning of legal analogy (qiyas) in Islamic jurisprudence.

352
00:18:52,849 --> 00:18:56,619
Qiyas (analogical reasoning) is the process of linking a secondary case to a primary one.

353
00:18:56,619 --> 00:18:59,619
regarding a fundamental principle in legal ruling.

354
00:18:59,619 --> 00:19:02,619
Due to a common underlying cause shared between them.

355
00:19:02,619 --> 00:19:05,619
It is a proof and a source of legislation.

356
00:19:05,619 --> 00:19:08,619
Regarding matters for which there is no explicit textual ruling.

357
00:19:08,619 --> 00:19:11,619
The Zahiri school of thought rejects it.

358
00:19:11,619 --> 00:19:14,619
An example of this is the prohibition of certain types of leasing or collateral arrangements.

359
00:19:14,619 --> 00:19:17,619
Or the marriage contract during the time of the Friday prayer.

360
00:19:17,619 --> 00:19:20,619
due to the underlying cause that unites them both.

361
00:19:20,619 --> 00:19:23,619
It is an impediment to striving for the Friday prayer.

362
00:19:23,619 --> 00:19:26,619
And the possibility of missing it.

363
00:19:26,619 --> 00:19:29,619
Allah the Almighty says:

364
00:19:29,619 --> 00:19:32,619
“O ye who believe! When the call is heard for the prayer of the day of congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know.” (62:9)

365
00:19:32,619 --> 00:19:35,619
“O ye who believe! When the call is heard for the prayer of the day of congregation, haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know.” (62:9)

366
00:19:35,619 --> 00:19:38,619
And abandon trade.

367
00:19:38,619 --> 00:19:41,619
And every analogy that contradicts a textual evidence.

368
00:19:41,619 --> 00:19:45,509
That is a flawed analogy.

369
00:19:46,509 --> 00:19:50,180
That which settles within the hearts.

370
00:19:50,180 --> 00:19:53,180
Among the various forms of divine inspiration, spiritual unveilings, and true dreams.

371
00:19:53,180 --> 00:19:56,180
Which is frequently mentioned by the Sufis.

372
00:19:56,180 --> 00:19:59,180
They do not, in and of themselves, prove that a matter is the truth.

373
00:19:59,180 --> 00:20:02,220
And do not believe [a report] until you have verified it.

374
00:20:02,220 --> 00:20:05,220
upon the Book of Allah and the Sunnah of His Messenger.

375
00:20:05,220 --> 00:20:08,220
Peace and blessings of Allah be upon him.

376
00:20:08,220 --> 00:20:11,220
If they both testify to its acceptance, then it is accepted.

377
00:20:11,220 --> 00:20:14,220
And if she fulfills it, it is returned.

378
00:20:14,220 --> 00:20:17,220
And he did not know of any agreement or rejection.

379
00:20:17,220 --> 00:20:20,220
He paused regarding it.

380
00:20:20,220 --> 00:20:23,220
She neither confirmed nor denied it.

381
00:20:23,220 --> 00:20:26,220
For revelation and inspiration, just as they come from the Most Merciful,

382
00:20:26,220 --> 00:20:29,220
For it may be from the Shaytan.

383
00:20:29,220 --> 00:20:32,220
Allah the Exalted says

384
00:20:32,220 --> 00:20:35,220
“And eat not of that whereon Allah's name hath not been mentioned, for lo! it is abomination. Lo! the devils do inspire their minions to dispute with you. But if ye obey them, ye will be in truth idolaters.” (6:121)

385
00:20:35,220 --> 00:20:38,220
so that they may argue with you

386
00:20:38,220 --> 00:20:41,220
“And eat not of that whereon Allah's name hath not been mentioned, for lo! it is abomination. Lo! the devils do inspire their minions to dispute with you. But if ye obey them, ye will be in truth idolaters.” (6:121)

387
00:20:42,220 --> 00:20:45,220
And thus We have made for every prophet an enemy from among the criminals.

388
00:20:45,220 --> 00:20:48,220
“Thus have We appointed unto every prophet an adversary - devils of humankind and jinn who inspire in one another plausible discourse through guile. If thy Lord willed, they would not do so; so leave them alone with their devising;” (6:112)

389
00:20:48,220 --> 00:20:51,220
“Thus have We appointed unto every prophet an adversary - devils of humankind and jinn who inspire in one another plausible discourse through guile. If thy Lord willed, they would not do so; so leave them alone with their devising;” (6:112)

390
00:20:51,220 --> 00:20:55,500
They embellish their speech with vanity to deceive.

391
00:20:59,500 --> 00:21:02,980
The truth is not proven by the status of individuals.

392
00:21:02,980 --> 00:21:05,980
due to the large size of his family.

393
00:21:05,980 --> 00:21:08,980
And do not let the scarcity of those traveling the path discourage you.

394
00:21:08,980 --> 00:21:11,980
regarding one of the matters, on the basis that it is not the truth.

395
00:21:12,980 --> 00:21:15,980
Allah the Exalted says:

396
00:21:15,980 --> 00:21:18,980
“If thou obeyedst most of those on earth they would mislead thee far from Allah's way. They follow naught but an opinion, and they do but guess.” (6:116)

397
00:21:18,980 --> 00:21:21,980
from the path of Allah

398
00:21:21,980 --> 00:21:24,980
And the Almighty has said

399
00:21:24,980 --> 00:21:27,980
Yet most people will not believe, no matter how much you may desire it.

400
00:21:27,980 --> 00:21:30,980
The truth is only known and evidenced through it.

401
00:21:30,980 --> 00:21:33,980
through the paths of revelation that lead to Him.

402
00:21:33,980 --> 00:21:36,980
And the innate disposition (fitra) and the intellect.

403
00:21:36,980 --> 00:21:39,980
Truth is not known by the men who speak it; rather, men are known by the truth.

404
00:21:39,980 --> 00:21:42,980
And the community (al-jama'ah) is that which aligns with the truth.

405
00:21:42,980 --> 00:21:45,980
Even if you were all alone.

406
00:21:45,980 --> 00:21:50,670
The frequency with which followers are guided.

407
00:21:50,670 --> 00:21:54,440
Or you said that it is in the hand of Allah alone.

408
00:21:54,440 --> 00:21:57,440
Whether the number of followers is large or small.

409
00:21:57,440 --> 00:22:00,440
You do not uphold the truth nor do you invalidate falsehood.

410
00:22:00,440 --> 00:22:03,440
The guidance of the followers lies in the hand of Allah.

411
00:22:03,440 --> 00:22:06,440
The religion of Noah is the same religion as the religion of Muhammad, peace be upon him.

412
00:22:06,440 --> 00:22:09,470
peace and blessings of Allah be upon him himself

413
00:22:09,470 --> 00:22:12,470
Noah remained among his people for a thousand years, less fifty years.

414
00:22:12,470 --> 00:22:15,470
Yet only a few believed in him.

415
00:22:15,470 --> 00:22:18,470
And Muhammad, peace and blessings of Allah be upon him, prayed.

416
00:22:18,470 --> 00:22:21,470
Twenty-three years.

417
00:22:21,470 --> 00:22:24,470
A great nation followed him.

418
00:22:24,470 --> 00:22:28,589
The opinion of the majority is not considered.

419
00:22:28,589 --> 00:22:31,589
Except in matters that do not contradict the explicit truth.

420
00:22:31,589 --> 00:22:35,460
It is not valid to vote on

421
00:22:35,460 --> 00:22:38,619
That which contradicts the Sacred Law and the truth.

422
00:22:38,619 --> 00:22:41,619
The majority opinion is only considered valid

423
00:22:41,619 --> 00:22:44,650
when it does not contradict explicit truth.

424
00:22:44,650 --> 00:22:47,650
However, if it stands against the truth,

425
00:22:47,650 --> 00:22:50,650
it then becomes null and void.

426
00:22:50,650 --> 00:22:53,650
For if the opinion of the majority were inherently superior and correct,

427
00:22:53,650 --> 00:22:56,650
then the people of Lot would have been more deserving than Lot,

428
00:22:56,650 --> 00:22:59,650
and Pharaoh would have been more deserving than Moses.

429
00:22:59,650 --> 00:23:04,730
What is meant by the Zahiri school

430
00:23:04,730 --> 00:23:07,730
is a school of fiqh

431
00:23:07,730 --> 00:23:10,730
that adheres strictly to the literal meaning of the texts,

432
00:23:10,730 --> 00:23:13,730
expands upon the principle of original presumption,

433
00:23:13,730 --> 00:23:16,730
and rejects analogical reasoning (qiyas).

434
00:23:16,730 --> 00:23:19,730
For this reason, they are also called

435
00:23:19,730 --> 00:23:22,730
the deniers of analogical reasoning.

436
00:23:22,730 --> 00:23:25,730
They exert great effort in establishing many

437
00:23:25,730 --> 00:23:28,730
of the rulings of the Shari'ah based solely on explicit text.

438
00:23:28,730 --> 00:23:32,430
A summary of the concepts of the Ahl al-Sunnah.

439
00:23:32,430 --> 00:23:35,430
A summary of the concepts of the Ahl al-Sunnah.