Summary of Sunni concepts | 30- Concepts about the requirements of jurisprudence in religion

0:00 A summary of the concepts held by the Ahl al-Sunnah.

0:09 The fiqh of balancing and priorities is a legitimate legal reality.

0:15 People of the world, in their dealings and institutions,

0:19 base their plans, management, and interests upon balancing and priorities.

0:25 Balancing between interests and harms is a matter rooted in human nature,

0:30 and an axiomatic intellectual truth.

0:33 It is, a fortiori, a legal reality as well.

0:37 Therefore, scholars and those qualified for ijtihad must understand the fiqh of balancing when differences arise.

0:44 They must look to that which is closest to the truth, support it, and prioritize it.

0:48 For in the Qudsi hadith:

0:51 "My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him."

0:57 Narrated by al-Bukhari.

1:00 Thus, obligatory acts are prioritized over supererogatory ones in drawing near to Allah.

1:05 This applies to all other matters as well.

1:10 The fiqh of balancing is applied when there is a conflict,

1:18 whether between interests themselves,

1:21 or between harms themselves,

1:25 or between interests and harms.

1:28 One foregoes the lesser of two interests to achieve the greater of them,

1:32 and one commits the lesser of two harms to ward off the greater of them.

1:37 When there is a conflict between an interest and a harm,

1:41 one must look at the degree to which each is realized in reality.

1:45 The real is prioritized over the hypothetical.

1:49 If they are equal in reality,

1:51 the greater interest is adopted,

1:54 even if a minor harm results from it.

1:57 However, if they are also equal in importance,

2:01 then warding off the harm is prioritized over attaining the interest.

2:06 The fiqh of priorities examines the ranking of interests,

2:19 to clarify what should be done before the other.

2:23 It does not negate the second interest,

2:26 but rather delays it in practice,

2:29 until the completion of the interest that is more important and higher in priority.

2:34 It is part of sound Islamic knowledge

2:37 that the scholar begins with the most important before the important.

2:40 He should not be led by people's questions,

2:43 while knowing that they are neglecting what is greater and more important than what they asked about.

2:50 Who is specialized in the fiqh of balancing and priorities?

2:56 No one should issue fatwas on the fiqh of balancing and priorities

2:59 except scholars well-versed in the Shariah and its objectives,

3:03 as well as its rulings and evidences.

3:06 They must also have knowledge and awareness of the specific case being asked about,

3:12 the circumstances of its occurrence,

3:14 and the interests and harms surrounding it,

3:18 as well as their varying degrees, generality, and specificity.

3:23 The meaning of the fiqh of consequences (ma'alat).

3:28 The meaning of the fiqh of consequences.

3:32 It is the scholar or mufti’s realization of what a matter will lead to,

3:37 based on a specific action or fatwa.

3:40 Therefore, it is a very important matter that must be observed to achieve the objectives of the Shariah,

3:47 and to prevent the occurrence of what contradicts them.

3:50 This includes what was previously explained regarding the fiqh of balancing and priorities,

3:55 and the principle of blocking the means (sadd al-dhara'i').

3:58 The scholar must consider how people understand his words.

4:04 It is a sign of a scholar's complete intellect that he considers how people understand his words,

4:10 not just how they leave his mouth.

4:13 For how much falsehood has been presented in the image of truth!

4:17 Examples of negligence regarding the fiqh of consequences.

4:25 Among the examples of negligence regarding the fiqh of consequences and the damage and disasters it causes:

4:31 Hastening into armed confrontation with falsehood,

4:35 under the pretext of the appearance of manifest disbelief (kufr bawwah),

4:38 without sufficient preparation for it,

4:41 and without studying the harms and the bad consequences of this confrontation,

4:46 which may reach the point of destroying countries and annihilating people.

4:52 Another example is:

4:55 Negligence regarding the consequences of fatwas

4:58 related to women's work,

5:01 and their participation in sports,

5:04 and what that leads to in terms of intermingling with men,

5:08 the exposure of private parts, and so on.

5:12 The meaning of the fiqh of reality (fiqh al-waqi').

5:16 If a calamity befalls the Ummah,

5:20 its affairs should be entrusted to those with expertise and knowledge of it,

5:25 while enlightening them with the relevant Shariah rulings,

5:30 so they can apply them to the situation after knowing its state.

5:35 One should not step ahead of them,

5:38 nor should those who are not qualified to delve into such major calamities hasten,

5:43 issuing fatwas on what they think is the truth in a matter and spreading it among the people,

5:49 thereby spreading chaos and confusion among them.

5:52 For that is following the devil.

5:56 Allah the Almighty said:

5:58 “And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).” (4:83)

6:04 “And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).” (4:83)

6:08 “And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).” (4:83)

6:12 "And had it not been for the grace of Allah upon you and His mercy,

6:16 you would have followed the devil, except for a few."

6:20 A scholar's understanding of his Ummah's reality

6:24 protects against deviation and tribulation.

6:27 Whenever a scholar lives the concerns of his Ummah,

6:32 and understands its conditions and reality,

6:35 and what is being plotted against it by its enemies,

6:38 and the major criminals within it,

6:41 that serves as a barrier for it against deviation and tribulation,

6:44 and against humiliation and disgrace.

6:46 Such was the case of Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him,

6:50 when he understood the reality of the Tatars,

6:53 and issued a fatwa of their disbelief despite their claim to Islam,

6:56 and the obligation to fight them.

6:59 Thus, Allah removed the confusion from the Muslims

7:02 regarding the ruling on them and how to deal with them.

7:06 The nature of Islam necessitates the fiqh of reality.

7:11 The assertion of the necessity for Muslim scholars

7:16 to grasp reality and influence it,

7:19 and the distinction between them and the monks of the Christians

7:22 and their priests in this matter,

7:25 stems from the difference between the religion of Islam

7:28 and the Christians' understanding of their religion.

7:31 For Islam represents a complete way of life,

7:34 while the Christians make their religion

7:37 a private relationship between a person and his Lord,

7:40 which does not extend outside the church,

7:43 and seeking forgiveness from the priest.

7:46 Abandoning the fiqh of reality

7:50 causes the Ummah to be lost.

7:54 If scholars abandon the understanding of

7:57 their Ummah's reality, its leadership, and its care,

8:00 the Ummah is lost and concedes

8:03 its major issues,

8:06 and is torn between two factions:

8:09 The first is the faction of immorality and corruption.

8:13 The second:

8:16 The hasty ones among the youth of the Da'wah,

8:19 who are enthusiastic about empowering the religion,

8:22 and who thrust themselves

8:25 into issuing fatwas on the calamities of the Ummah,

8:28 with emotion and zeal for the religion,

8:31 without knowledge or sound fiqh,

8:34 thus causing the Ummah to fall into tribulation,

8:37 and ruin.

8:40 They cause the Ummah to fall into tribulation,

8:43 and a great affliction.

8:46 Both factions, despite the differences between them

8:49 in intentions and starting points,

8:52 share in the fact that they

8:55 bring harms upon the Ummah.

8:59 Examples of the reality of the Muslims.

9:03 The obligation is fiqh.

9:06 The Ummah is living a bitter reality,

9:09 which requires scholars to grasp it

9:12 in truth.

9:15 This is done by clarifying the path of the criminals,

9:18 and then enlightening the Ummah

9:21 about the reality of their enemies, their plotting,

9:24 their schemes, and the correct stance

9:27 towards them. Among those issues

9:30 and matters is what is called the New

9:33 World Order, legitimacy,

9:37 normalizing relations with them,

9:40 changing the law of Allah, ruling

9:43 by other than what Allah has revealed,

9:46 and taking the enemies of Allah as allies,

9:49 as well as the trials of the Muslims in Palestine and Kashmir,

9:52 and the Muslim minorities in many countries,

9:55 such as the Uyghurs in China,

9:58 the Rohingya in Myanmar,

10:01 and the Muslims in Burma and the Philippines.

10:04 Among the harms and negatives of not having the fiqh of reality:

10:08 First:

10:11 Responding to some of the proposals of the deceivers and obfuscators,

10:14 and issuing fatwas unintentionally in accordance with what they want,

10:17 to achieve their evil purposes

10:20 with which they tempt the Ummah.

10:23 When some scholars do not perceive

10:26 these cunning purposes,

10:29 and issue a fatwa stripped of knowledge

10:32 of the deceivers' intentions,

10:35 their fatwa unintentionally causes

10:38 the legitimization of some forbidden acts,

10:41 and the passing of false concepts.

10:45 Second:

10:48 Telling people hadiths that might cause them

10:51 tribulation within themselves due to their limited understanding of them.

10:54 This is the meaning of the statement of Ali, may Allah be pleased with him:

10:57 "Speak to people about what they know.

11:00 Do you want Allah and His Messenger to be denied?"

11:03 A summary of the concepts held by the Ahl al-Sunnah.

Summary of Sunni concepts | 30- Concepts about the requirements of jurisprudence in religion | Concepts (428-440)

Transcript