Part of Concepts of Ahl as-Sunnah — Collected Episodes (series completed)
· Lesson 43 of 77
Summary of Sunni concepts | 32- Concepts about terminology in science and jurisprudence | Concepts (453-486)
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A summary of the concepts held by the Ahl al-Sunnah.
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The meaning of the word "terminology."
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A term is defined
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as the agreement of a group
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to assign a specific word,
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or two words, to denote
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a particular meaning.
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Therefore, the meaning of a term
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may differ according to those who coin it
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and those who use it.
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If it is said,
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"There is no dispute over terminology,"
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meaning that there is no harm
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in a specific group agreeing
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upon a specific terminology,
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it is nonetheless necessary
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to define the term
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and clarify its meaning precisely
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according to those who use it,
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so that no confusion
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or ambiguity in understanding occurs,
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and so that the scope of disagreement
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is narrowed during dialogue and discussion.
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The discipline of terminology
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shortens the path to mutual understanding.
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The fundamental principle of terminology
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is that it is of great benefit,
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as it serves as a means
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for understanding via the shortest path,
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the clearest indication,
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and the least effort.
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If it pertains to matters
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related to religious concepts,
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it must be
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restricted by the Qur'an and the Sunnah,
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and one must avoid
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expressing it through vague terms
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or terms that are ambiguous in meaning.
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Altering the connotations of terms
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is a distortion of them
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and a deception of the people.
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Some misguided individuals wrong
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terminology when they alter
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the connotations of its words
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in order to manipulate them
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and employ them to deceive
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the people and lead them astray,
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either by distorting the truth
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or by beautifying falsehood.
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An example of this
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is the term "tolerance and peace."
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While tolerance in the Shari'ah
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is exercised when one has the power to claim one's right,
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and applies to matters
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of worldly rights,
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and peace is established
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with those who oppose Islam
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according to treaties
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defined between
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the authorities and the opponents,
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and is temporary,
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bound by a duration, regulations,
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and conditions—
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those who propagate these ideas transform this term
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from its correct, legitimate meaning
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into a tool
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with which they demolish the doctrine of
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loyalty and disavowal (al-wala' wa al-bara'),
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and invalidate the rite of Jihad
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in the path of Allah.
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Duality in understanding
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terminology
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leads to disagreement and division.
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Duality
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in terminology between
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its meanings in Islam
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and its meanings in the
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invading Western culture
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leads to a distortion in concepts
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and behavior among the members
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of the Ummah.
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With the prevalence and dominance of Western
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behavior and concepts,
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as we illustrated in
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the previous concept,
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and as is the case with the term
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"renewing religious discourse,"
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which is valid in the sense of
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renewing the methods of discourse
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according to modern technologies,
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but invalid in the sense of
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changing the constants and foundations of the religion.
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Thus, the difference in
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understanding it leads to disagreement
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and division among Muslims.
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The obligation
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to revive the contemplation of the Qur'an
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and to understand it correctly.
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Weakness of faith
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and ignorance of Islam in our era
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have led
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to a misunderstanding of the meanings of the Qur'an,
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which necessitates
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reviving the contemplation of the Qur'an
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and understanding it according to the Tafsir
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of the authentic transmitted tradition first,
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then the language of the Arabs
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and its styles second.
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The obligation
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to reformulate ambiguous terms
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according to the Qur'an
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and the Sunnah.
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To remove division
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and disagreement among Muslims, it is necessary
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that terms be returned
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to their original meanings
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by reformulating them
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and understanding them in light of the Qur'an
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and the Sunnah.
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Qur'anic terminology
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is divine in origin.
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Qur'anic terminology
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is divine in origin;
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it is fixed
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and does not change.
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It is a duty to adhere to it,
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both in wording and meaning.
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Any change to its meanings
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is a distortion of the words
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from their proper places.
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The Noble Qur'an divided people
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into believer, disbeliever,
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and hypocrite.
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One should not deviate from that to divide them
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into right-wing and left-wing,
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socialist and secular,
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or "us and the other,"
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and so on.
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The condition (al-shart).
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A condition in language
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means a sign.
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As for in the terminology
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of the jurists,
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it is that from whose absence follows absence,
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but from whose existence
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does not necessarily follow existence.
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An example is ritual purity (wudu'),
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which is a condition for the validity of prayer;
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prayer is negated by its absence,
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yet its existence
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does not necessitate the existence of prayer.
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The proof (al-dalil).
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The proof is that which leads
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to knowledge or certainty.
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Every word has
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three types of indication:
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The first is indication
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by correspondence,
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such as the indication of one described with mercy
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that he is merciful.
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The second
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is indication by inclusion,
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such as the indication of
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one described with mercy that he possesses a will;
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for every attribute of action
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indicates the will
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by which he performs
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this action.
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The third
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is indication by implication,
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such as the indication of the attribute of mercy
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to life,
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since it is only attributed to one who possesses
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life.
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Definitive in establishment (qat'i al-thubut).
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It is that which is established
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with certainty, not conjecture.
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The Noble Qur'an is definitive in establishment,
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and the mutawatir hadiths
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are definitive in establishment,
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for the mutawatir
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is that which is established by certainty,
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because its definition
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is that which is transmitted
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by a group from a group,
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from the beginning of the chain to the end,
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where it is impossible by custom
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for them to have conspired to lie.
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The requirement of definitive establishment
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for the texts of creed,
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including the requirement of tawatur
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for a hadith to be definitive,
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is an error used by the innovators to reject
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the solitary (ahad) hadiths in matters of creed,
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even if they are authentic.
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By this, they invalidate
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many issues of
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belief
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which are only established through solitary reports.
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The people of the
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Sunnah have reached a consensus upon them.
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A text of definitive implication
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is any text that
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admits only one meaning.
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Everyone who enters into a contract
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and finds consensus upon it,
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it is considered a text of definitive implication,
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because consensus regarding the implication of a text
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renders it definitive
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and removes it from the realm
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of speculation.
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A text of definitive implication
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is also of definitive authenticity;
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it yields necessary or certain knowledge.
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Whoever denies
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necessary knowledge
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after ignorance has been removed from them
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and the proof has been established against them, is a disbeliever.
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Abrogation (Naskh)
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Abrogation, linguistically,
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is the act of lifting and removing.
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Legally,
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it is the lifting of a legal ruling
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by a similar, later ruling.
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It is understood from this definition
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that it is a condition
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to know the later ruling
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and the earlier ruling
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in order to distinguish the abrogating from the abrogated.
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The earlier ruling
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is the abrogated,
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and the later ruling
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is the abrogating.
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The Qur'an and the Sunnah
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Its evidence from the Qur'an
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is the saying of Allah the Exalted:
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“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)
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"Or We cause it to be forgotten, We bring [forth] better than it."
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“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)
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"Do you not know
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that Allah is over all
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things competent?"
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And His saying, the Exalted:
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"And when We substitute a verse
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in place of a verse..."
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“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)
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They said, "You are but
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an inventor [of lies]."
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But most of them do not know.
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The Jewish denial of abrogation
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The Jews denied abrogation
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so that it would not necessitate, by proving it,
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the abrogation of the Torah by the Gospel
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and the Qur'an.
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The Christians permit
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their leaders to abrogate
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the law of Allah based on their own opinions.
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As for the Muslims,
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they are the middle nation and the people of truth.
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They believe that Allah
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abrogates both creation and command as He wills.
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There is no law except what has been legislated by
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Allah upon the tongues of His messengers.
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It is His right to abrogate
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whatever He wills, just as
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He abrogated through Christ what had been
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legislated for the prophets before him,
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and abrogated through the law of Muhammad,
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peace be upon him,
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the laws that preceded it.
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He legislated
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rulings at the beginning of Islam,
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then abrogated them later
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through texts from the Book.
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Abrogation ended
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with the death of the Prophet Muhammad,
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peace be upon him.
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There is no abrogation after that.
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The benefit in the abrogating text
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is either higher than what is in the abrogated,
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or equal to it.
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The benefit in the abrogating text
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cannot be
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less than what is in the abrogated;
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rather, it is either higher than it
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or equivalent to it.
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The Exalted said:
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"Whatever We abrogate...
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“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)
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We bring [forth] better than it
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or similar to it."
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Communal Obligation (Fard Kifayah)
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A communal obligation
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is that which is incumbent upon the Ummah
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in its entirety to fulfill.
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If those who are sufficient perform it,
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it falls away from the rest.
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Therefore, it is incumbent upon the Muslims
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to prepare for every interest
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of their general affairs,
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whether religious or worldly,
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someone to undertake it,
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dedicate their time to it,
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and strive in it
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more than others,
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so that it becomes their communal obligation.
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This is so that
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all the interests of the Muslims are upheld.
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Their works may vary,
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but their intention is one:
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the establishment of the interests
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of their religion and their worldly life.
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The scholars have derived
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this understanding from the saying of Allah the Exalted:
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"And it is not for
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the believers to go forth
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all at once."
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“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)
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"A group from each party of them
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should remain behind to obtain understanding
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in the religion and warn
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their people when they return
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to them, that they might be cautious."
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The Mujtahid
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is the scholar
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or the mufti who is not a mere follower (muqallid),
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who has reached a level in knowledge
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that qualifies him
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to research issues himself
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and issue
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legal rulings based on their evidence.
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He has conditions
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and rulings discussed in their proper places
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in the books of usul al-fiqh.
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If the mujtahid
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exerts effort on an issue and hits upon
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the truth, he has two rewards:
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the reward for the exertion (ijtihad)
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and the reward for hitting the truth.
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And if he errs,
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he is not held accountable for his error as long as
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he has exerted all his effort in
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seeking the truth.
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He has one reward:
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the exertion in seeking the truth.
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The ruling that removes
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disagreement
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The ruling that removes disagreement
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is the ruling of the learned judge,
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such as the Rightly Guided Caliphs
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and those who followed their path.
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As for the ignorant judge,
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he needs to remove
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the ignorance from himself first
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so that his ruling may be accepted.
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The truth is one
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The truth is one
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and does not multiply.
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It is found in the opinion of one of the mujtahids,
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and he is the one who receives two rewards:
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the reward for the exertion
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and the reward for hitting the truth
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in its essence.
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As for the other mujtahids,
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their opinion is not the truth,
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but rather they are merely
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excused for the error in their ijtihad
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because they exerted their effort in it.
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They receive a reward for
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this exertion,
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even though their opinion is not endorsed.
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As for those who claim multiplicity,
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they launch this claim
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under the pretext of tolerance in ideas
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and not imposing a single opinion.
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In reality,
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they are diluting
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many of the issues of the religion
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and invalidating many
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of its rulings.
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Blind Following (Taqlid)
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Taqlid refers to following
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a scholar or mufti in everything
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that comes from him,
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whether it aligns with the truth
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or contradicts it.
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They were forbidden from this taqlid
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and it was condemned.
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What is incumbent upon the non-scholar
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varies according to his rank.
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If he is a student of knowledge,
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his duty is to follow (ittiba'),
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which is to take the ruling
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from the scholars along with its evidence
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and choose what he sees as the weightiest
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of the evidences.
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If he does not have the ability
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to weigh evidences, or if he is one of the common
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people who do not understand
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the evidences and how to weigh them,
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it is incumbent upon him to take the opinion of the one he deems
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More pious and righteous.
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And he benefited from the statement.
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Through the breadth of his knowledge.
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And his soul finds tranquility in it.
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Regarding that.
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Innovation (bid'ah).
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Innovation is that which is newly introduced into the religion.
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Some scholars define it.
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As being any method.
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Invented within the religion.
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That mimics the legally prescribed method.
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And is intended by.
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Exaggeration in worshiping Allah.
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Thus, this innovation is forbidden.
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And all of it is misguidance.
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And rejected upon those who commit it.
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The Prophet, peace and blessings of Allah be upon him, said:
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"Whoever introduces.
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Into this matter of ours.
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That which is not part of it, it is rejected."
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Agreed upon.
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As for that which is newly introduced.
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In worldly affairs.
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Such as inventions and systems.
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Which are needed.
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And do not contradict the Shari'ah.
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Then there is no innovation in them.
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Innovation may be an act of disobedience.
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Or disbelief.
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Among innovations.
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Are those that are merely acts of disobedience.
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And among them are those that constitute disbelief.
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Like the innovations of the esoteric sects.
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Such as the Isma'ilis.
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And the Nusayris.
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Interpretation (ta'wil).
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In order to understand the term 'interpretation'.
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It is necessary.
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First to know its meaning.
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In both the language.
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And the Noble Qur'an.
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Among the exegetes and the scholars of legal theory (usuliyyin).
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And in the chapters of creed ('aqidah).
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So that we may realize thereafter.
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The praiseworthy meaning of interpretation.
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And its blameworthy meaning.
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Interpretation in the language.
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The first.
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Is the point of return and the ultimate end.
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And the consequence and destiny.
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And the form of the verbal noun (taf'il).
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Interpretation (ta'wil).
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Does not necessitate the existence of a doer.
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Rather, it functions as a description.
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For interpretation.
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Is the occurrence of a thing upon.
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Its reality, its ultimate end, and its destiny.
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Interpretation.
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In the Noble Qur'an.
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The term.
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'Interpretation' appeared in the Noble Qur'an.
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Linked to three matters.
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The verses of the Book.
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Visions, and actions.
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And in all of them, it is.
16:29
Consistent with the linguistic meaning.
16:31
Regarding the interpretation of the verses.
16:33
Of the Book, there came.
16:35
The saying of Allah the Exalted:
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"They do not wait except for its interpretation."
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"On the day it comes.
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Its interpretation, those who.
16:43
Had forgotten it before will say.
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'The messengers of.
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Our Lord had come with the truth.'"
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So its interpretation.
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Meaning the realization of what is in it of promise.
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And threat on the Day of Resurrection.
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And this realization and occurrence.
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On the Day of Resurrection.
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Is, most likely, what is intended.
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By the interpretation of the ambiguous (mutashabih).
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Mentioned in His saying, the Exalted:
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"It is He who has sent down to you.
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The Book; in it are verses.
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That are precise - they are the foundation.
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Of the Book.
17:14
And others are ambiguous."
17:16
"So as for those in.
17:18
Whose hearts is deviation.
17:20
They follow that which is ambiguous.
17:22
Of it, seeking.
17:24
Discord and seeking.
17:26
Its interpretation. And none.
17:28
“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)
17:30
But those firm in knowledge.
17:32
“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)
17:34
And no one will be reminded.
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Except those of understanding."
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Where he intends.
17:40
“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)
17:42
To understand the ambiguous verses.
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According to what they understand.
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In this world.
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And its realization upon this.
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Understanding.
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And that is just as Abu Jahl understood.
17:54
From the number of the keepers of Hell.
17:56
Nineteen.
17:58
That they are like humans.
18:00
So it is possible to defeat them.
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By being more numerous than them.
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And he intended by that to mislead people.
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And remove their fear.
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Of entering the Fire.
18:10
But the truth and the reality.
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Is that no one knows its interpretation.
18:14
Except Allah.
18:16
So there is no way for humans to know.
18:18
Its reality and its outcome.
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Except after its occurrence on the Day.
18:22
Of Resurrection.
18:24
As for the interpretation of visions.
18:26
The hadith about it has appeared in Surah.
18:28
Yusuf in several places.
18:30
All of which mean the realization.
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Of the vision in reality.
18:34
Among them is the saying of Yusuf to his father.
18:36
Peace be upon them both.
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"O my father, this.
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Is the interpretation of my vision from before.
18:42
My Lord has made it.
18:44
A reality."
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Meaning this is the explanation of the vision.
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And its realization in reality.
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As for the interpretation of actions.
18:52
From it is the saying of Al-Khidr.
18:54
To Musa, peace be upon him.
18:56
At the end of his story with him.
18:58
"That is the interpretation of that about which you could not.
19:00
Have patience."
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Meaning this is the reality.
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Of the actions I performed.
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And matters you disapproved of.
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And were amazed by.
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And could not be patient to know their reality.
19:12
And from that also.
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Is the saying of Sayyidah 'A'ishah.
19:16
May Allah be pleased with her.
19:18
"The Prophet, peace and blessings of Allah be upon him.
19:20
Used to say in his bowing.
19:22
'Glory be to You, O Allah.
19:24
Our Lord, and with Your praise.
19:26
O Allah, forgive me.'
19:28
He was interpreting the Qur'an."
19:30
Agreed upon.
19:32
Her saying "he was interpreting the Qur'an".
19:34
Meaning he was fulfilling.
19:36
What Allah commanded him to do.
19:38
In His Book, in His saying.
19:40
"So exalt [Him] with the praise of your Lord.
19:42
And ask His forgiveness."
19:44
The term 'interpretation' is also used.
19:46
For 'Tafsir' (exegesis).
19:48
As in the saying of the Prophet, peace and blessings of Allah be upon him.
19:50
To Ibn 'Abbas.
19:52
"O Allah, grant him understanding.
19:54
In the religion.
19:56
And teach him the interpretation."
19:58
Narrated by Ahmad.
20:00
And as Ibn Jarir says.
20:02
In his Tafsir before every verse.
20:04
"The statement regarding the interpretation of.
20:06
The saying of Allah the Exalted."
20:08
He intends by that.
20:10
The explanation of the verse.
20:12
And it also returns.
20:14
To the linguistic meaning.
20:16
Since the explanation of a thing.
20:18
Clarifies its reality.
20:21
Interpretation according to the jurists.
20:25
Some jurists and scholars of legal theory defined.
20:27
Interpretation by saying.
20:29
"Interpretation is the diverting of.
20:31
A word from its most likely meaning.
20:33
To its less likely meaning.
20:35
Due to evidence that accompanies it."
20:37
And the principle is that there is no dispute.
20:39
In terminology.
20:41
If a correct meaning is intended by it.
20:43
But the objection is directed.
20:45
Only in this definition.
20:47
To the two words.
20:49
'Most likely' and 'less likely'.
20:51
Because if the meaning that.
20:53
Is said to be 'less likely'.
20:55
Has evidence that accompanies it and strengthens it.
20:57
Then it is, at that point.
20:59
A 'most likely' meaning and not.
21:01
A 'less likely' one, and the other.
21:03
Is the 'less likely' one.
21:05
Therefore, it is more appropriate that
21:07
the definition of ta’wil (allegorical interpretation) according to the jurists
21:09
and the scholars of usul (legal theory) be as follows:
21:11
Ta’wil is
21:13
the shifting of an expression from its apparent meaning
21:15
to a hidden meaning
21:17
based on evidence that accompanies it.
21:19
In such a case, there is no objection
21:21
to this definition or the methodology of ta’wil
21:23
in fiqh, given this consideration,
21:25
provided that
21:27
the evidence accompanying the hidden meaning
21:29
is authentic and free from
21:31
contradiction, so as to justify
21:33
shifting the expression from the apparent meaning
21:35
that immediately comes to mind to the hidden meaning.
21:37
Ta’wil
21:39
in matters of creed (aqidah)
21:43
is not based on any real conflict
21:45
between the texts transmitted
21:47
in matters of creed.
21:49
Therefore, there is no room
21:51
for ta’wil therein.
21:53
It is only practiced by the innovators
21:55
to reinforce their false beliefs,
21:57
and they rely in doing so
21:59
on the definition of ta’wil
22:01
used by the jurists,
22:03
applying it to the realm of creed.
22:05
In this lies a great deception,
22:07
for the evidence they claim
22:09
accompanies the hidden meaning
22:11
that they wish to promote
22:13
is human reason (al-‘aql),
22:15
not the texts of the Shari'ah.
22:17
Upon investigation, we find that
22:19
the alleged evidence accompanying
22:21
the hidden meaning
22:23
is not reason itself,
22:25
but rather their own understanding of the matter
22:27
according to their limited intellects.
22:29
It has been established previously
22:31
that sound reason never contradicts
22:33
authentic transmitted texts.
22:35
Thus, ta’wil in matters of creed
22:37
is, in reality,
22:39
a distortion of words from their proper contexts.
22:41
The Ash'aris
22:44
are the most famous of those known for ta’wil
22:46
in matters of creed.
22:48
Among the most prominent of those who resorted
22:50
to ta’wil in creed
22:52
are the Ash'aris.
22:54
The motive that led them to this
22:56
is their belief in the possibility
22:58
of a conflict between reason and revelation,
23:00
and their prioritizing of reason in such instances,
23:02
alongside their attempt to reconcile
23:04
the turbulent divide between the salaf
23:06
and the Mu'tazila.
23:08
They found no way
23:10
to prevent the implications of the texts without rejecting them
23:12
except by interpreting them away (ta’wil),
23:14
which is, in its essence,
23:16
a flawed intellectual escape
23:18
from adhering to the texts
23:20
and their implications,
23:22
and a way to rid themselves of what they perceive
23:24
as a contradiction with reason.
23:26
The Ash'ari ta’wil
23:29
of the divine attributes:
23:31
The Ash'aris interpret
23:33
the names and attributes of Allah
23:35
in terms of one of the seven attributes
23:37
that they have established for Allah through reason:
23:39
namely, Life, Knowledge,
23:41
Power, Will,
23:43
Hearing, Sight,
23:45
and Speech.
23:47
Most of what they do
23:49
is to interpret any other attribute
23:51
besides those seven
23:53
either as the attribute of Power
23:55
or the attribute of Will.
23:57
If they do not find ta’wil
23:59
to be plausible, they resort to tafwid (delegation),
24:01
which means delegating
24:03
the intended meaning of the attribute
24:05
to Allah the Exalted,
24:07
and refraining from explaining its meaning.
24:09
They justify this
24:11
by claiming to transcend Allah the Exalted
24:13
from resembling the created beings.
24:15
Thus, transcendence (tanzih) for them
24:17
is achieved in one of two ways:
24:19
ta’wil or tafwid.
24:21
One of them says
24:23
regarding this:
24:25
"Every text that suggests
24:27
anthropomorphism, interpret it,
24:29
or delegate its meaning, and intend transcendence."
24:34
Distortion, not ta’wil:
24:36
The person of whims
24:38
when unable to refute the evidence,
24:40
distorts it and calls that
24:42
ta’wil.
24:44
Allah the Exalted said:
24:46
"They hear the word of Allah,
24:48
then they distort it
24:50
“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)
24:52
while they know."
24:55
The distortion of the Batinite sects
25:00
is more severe than that of the Ash'aris in practicing
25:02
this blameworthy ta’wil.
25:04
The Batinite sects
25:06
interpret the texts
25:08
even without any rational evidence,
25:10
or even a semblance of evidence.
25:12
They do this
25:14
out of pure whim,
25:16
and their goal in this
25:18
is to escape the rulings of the Shari'ah,
25:20
to abolish its obligations,
25:22
and to empty Islam of its content
25:24
and its reality,
25:26
which is submission and surrender
25:28
to the law of Allah.
25:30
Examples of this include
25:32
their claim that the meaning of fasting
25:34
is keeping a secret,
25:36
and that janabah (major ritual impurity)
25:38
is revealing a secret.
25:40
The Ummah must rise
25:42
to protect the verses and hadiths
25:44
from distortion,
25:47
just as the early generations protected
25:49
the hadiths of the Messenger (peace be upon him)
25:51
from lies and fabrication.
25:53
The Ummah also needs scholars
25:55
to protect
25:57
the verses and hadiths
25:59
from distortion and blameworthy ta’wil.
26:01
The science of logic (mantiq)
26:04
is a science that speaks
26:07
about concepts and propositions,
26:09
and the manner
26:11
of perceiving and proving them.
26:13
Its founders claim
26:15
that it consists of general rules
26:17
whose observance protects
26:19
the mind from error in thought.
26:21
Its greatest defect
26:23
is its reliance solely on reason,
26:25
and its positioning as a rival
26:27
to the texts of the Shari'ah.
26:29
Even if there are in the science of logic
26:31
some particulars that might
26:33
be of benefit,
26:35
they are eclipsed by
26:37
the error and deception it contains.
26:39
Therefore, it is better
26:41
to avoid it, fleeing
26:43
from falling into its falsehood.
26:45
This is in accordance with the saying of Allah
26:47
the Exalted regarding wine:
26:49
“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)
26:51
"Say, 'In them is
26:53
great sin
26:55
and benefit for the people,
26:57
but their sin is greater
26:59
than their benefit.'"
27:01
If there is a need
27:03
to know it and benefit
27:05
from the truth it contains
27:07
while avoiding its falsehood,
27:09
then let only some scholars study it,
27:11
those who are well-versed
27:13
in the sciences of the Book and the Sunnah,
27:15
and have sought protection through them from falling
27:17
into its slips and errors.
27:19
And let them study alongside it the book
27:21
*The Refutation of the Logicians*
27:23
by Shaykh al-Islam
27:25
Ibn Taymiyyah (may Allah have mercy on him),
27:27
for he provided great benefit and excelled in it,
27:29
and dismantled it from its foundations.
27:31
He preceded in this
27:33
Europe, where
27:35
Hegel came centuries later.
27:40
Sophistry
27:43
is a false doctrine
27:45
applied to anyone who denies
27:47
truths and necessary, accepted premises.
27:49
Its followers are called
27:51
Sophists.
27:53
They rely in their doctrine
27:55
on pure stubbornness
27:57
and the denial of truths.
27:59
They have no noble goal,
28:01
but merely the pursuit
28:03
for the sake of fame and trading in knowledge.
28:05
Their emergence began
28:07
in Greece
28:09
during the time when philosophy and logic were spreading.
28:11
Some lawyers in Greek courts
28:13
would benefit from them
28:15
in invalidating
28:17
the claims and lawsuits brought against
28:19
their clients.
28:21
Scholastic theology (Ilm al-Kalam)
28:23
is a false discipline.
28:26
Its proponents claim
28:28
that through it, one is able
28:30
to prove religious doctrines.
28:32
The salaf condemned it
28:34
because it does not lead to the intended goal,
28:36
but rather sows doubt
28:38
regarding what is certain.
28:40
Even if it were to lead to some
28:42
of the intended goal, it does so with affectation
28:44
and hardship,
28:46
which is contrary to what Allah has ordained
28:48
for the general Ummah.
28:50
Great scholars who occupied themselves
28:52
with scholastic theology have regretted,
28:54
at the end of their lives, the time
28:56
they wasted on it.
28:58
They wished to die upon the creed
29:00
of the common Muslims.
29:02
Here is Imam al-Haramayn al-Juwayni,
29:04
who said at the time of his death:
29:06
"I have abandoned the people of Islam
29:08
and their sciences,
29:10
and I have plunged into the vast ocean,
29:12
and now,
29:14
if my Lord does not reach me with His mercy,
29:16
then woe unto me."
29:18
Then he said:
29:20
"Here I am, dying upon the creed
29:22
of the old women of Nishapur."
29:24
Similar things were also said by
29:26
Fakhr al-Din al-Razi.
29:28
This is the summary of the concepts
29:31
of the Ahl al-Sunnah.