Summary of Sunni concepts | 23- Concepts about the sources of reception and inference

0:00 Summary of the Core Concepts of Ahl al-Sunnah

0:09 The First Stage of Firm Rootedness in Knowledge

0:14 The First Stage of Firm Rootedness in Knowledge

0:16 It is absolute submission and surrender to divine revelation.

0:20 Allah the Almighty said:

0:22 “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)

0:25 “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)

0:29 And He said:

0:31 "And they said: We hear and we obey."

0:34 “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)

0:38 Objecting to the Established Sunnah

0:42 Preceding Allah and His Messenger

0:45 Objecting to the established Sunnah

0:49 Through intellect, opinion, personal taste, or political expediency

0:52 Falls under the saying of Allah the Almighty:

0:55 "O you who have believed,"

0:57 “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)

1:00 "And fear Allah."

1:02 "Indeed, Allah is Hearing and Knowing."

1:05 The speech of anyone may be accepted or rejected,

1:10 Except for the speech of Allah and His Messenger.

1:15 There is no choice regarding the speech of Allah and His Messenger,

1:18 But total acceptance and submission.

1:20 He the Almighty said:

1:22 “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)

1:25 “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)

1:28 “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)

1:31 "And whoever disables Allah and His Messenger,"

1:34 “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)

1:38 On Disregarding the Texts of the Two Revelations

1:41 A Lack of Glorification for Allah the Almighty

1:45 Whoever disregards the texts of the two revelations,

1:48 And audaciously rejects them based on his desires

1:52 And corrupt interpretations,

1:55 Has failed to glorify Allah the Almighty.

1:58 Because glorifying a speaker's statement and submitting to it

2:01 Is an integral part of glorifying the speaker Himself.

2:04 Allah the Almighty says:

2:07 “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)

2:10 And He says:

2:13 "And the word of your Lord has been fulfilled in truth and justice."

2:16 "None can alter His words,"

2:19 "And He is the Hearing, the Knowing."

2:22 Thus, all of Allah's speech is truthful in its reports

2:25 And just in its rulings,

2:28 Whether they are commands or prohibitions.

2:32 The Primary and Most Emphasized Objective of Islamic Law

2:36 Preserving the religion is the primary and most emphasized objective of Islamic law.

2:39 This necessitates exalting its texts

2:42 By affirming as truth whatever reports they contain,

2:45 And executing whatever commands or prohibitions they decree.

2:48 What the Exaltation of Scriptural Texts Entails

2:52 Exalting and submitting to the scriptural texts

2:56 Requires opposing one's desires,

2:59 Striving against the soul that incites to evil,

3:02 Complying with commands and prohibitions,

3:05 Refraining from putting oneself forward before Allah and His Messenger,

3:08 Enduring the hardships of religious obligations,

3:11 Preferring the pleasure of Allah and the abode of the Hereafter,

3:14 Steering clear of causes of destruction,

3:17 And similar meanings that fulfill

3:20 Absolute servitude to Allah the Almighty.

3:23 Turning Away from the Texts of the Two Revelations

3:27 Is a Characteristic of the Hypocrites

3:31 Indeed, Allah the Almighty said regarding the hypocrites:

3:34 "And when they are summoned to Allah and His Messenger,"

3:37 “And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse;” (24:48)

3:40 "...they turn away." Whereas accepting the texts of

3:43 The two revelations, along with hearing and obeying them,

3:46 Is the hallmark of the believers. Allah the Almighty said:

3:49 “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)

3:52 "When they are summoned to Allah and His Messenger..."

3:55 “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)

3:58 “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)

4:02 Manifestations of Exalting the Texts of the Book and the Sunnah

4:06 Exalting the texts of the Book and the Sunnah

4:09 Has several manifestations

4:12 That ought to be adhered to.

4:15 Among these, first, is memorizing and preserving their texts

4:18 In both hearts and written lines.

4:21 Indeed, Muslims preserved the Book of Allah in their hearts

4:24 Through mutawatır modes of recitation,

4:27 And chains of authorization (ijazat) continue to be granted in this field.

4:30 Many scholars preserved the hadiths of the Messenger of Allah, peace and blessings of Allah be upon him,

4:33 With their continuous chains of transmission back to him.

4:36 As for preservation in written lines,

4:40 It began with the compilation of the Book of Allah during the era of Abu Bakr

4:43 And 'Uthman, may Allah be pleased with them both.

4:46 Today, it is manifested in the care given to printing the Book of Allah,

4:49 With precise voweling and standard Uthmanic orthography.

4:52 The same applies to the Sunnah:

4:55 It has been recorded since the era of 'Umar ibn 'Abd al-'Aziz,

4:59 Giving rise to diverse works, including musnads, jawami',

5:02 sunans, and mu'jams.

5:05 Second:

5:08 Exalting the scriptural text by accepting it, submitting to it,

5:11 Rejoicing in it, and acting upon it,

5:14 As we have explained in the preceding concepts.

5:17 Third:

5:20 Exalting the scriptural text by championing it, defending it,

5:23 Denouncing anyone who opposes it,

5:26 Refuting the misconceptions of adversaries who oppose

5:29 And object to the scriptural texts,

5:32 Dismantling their claims, exposing their plots,

5:35 And confronting those who interpret

5:38 The text allegorically and distort it to conform to

5:41 Their doctrine, or those who prioritize personal opinion

5:44 And analogical reasoning over the text,

5:47 Or prioritize spiritual tastes and ecstatic experiences over it.

5:50 Finally, confronting political tacticians

5:53 Who prioritize their political interests over the text.

5:56 Fourth:

5:59 Serving the scriptural text in ways that facilitate understanding it

6:02 And pondering it. Islamic heritage

6:05 Abounds with this, as the Islamic library is filled

6:08 With works of Tafsir of the Qur'an,

6:11 Reasons for revelation, and branches of Qur'anic sciences,

6:14 Just as it is filled with commentaries on the books of the Sunnah

6:17 And various sciences of hadith.

6:20 Among the most important manifestations of exalting the scriptural text

6:23 Is judging by it among people,

6:26 Seeking judgment from it,

6:29 And rejecting everything that contradicts it.

6:34 What is meant by it:

6:37 Is listening to the texts of the two revelations in a way that grasps their meanings.

6:40 Thus, the saying of Allah the Almighty:

6:43 “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)

6:46 "...then convey him to his place of safety,"

6:50 Means that he hears the speech of Allah in a manner

6:53 That enables him to understand its meaning.

6:56 If he is a non-Arab, it is translated for him;

6:59 And if a word or sentence poses a difficulty for him,

7:02 Even if he is an Arab, it is explained to him.

7:05 [As for the one who fails] to understand what he heard,

7:09 He has derived no benefit from it.

7:13 Whoever understands but derives no benefit from hearing or intellect

7:16 Is as though he neither heard nor understood.

7:19 The People of the Fire

7:22 “And they say: Had we been wont to listen or have sense, we had not been among the dwellers in the flames.” (67:10)

7:25 “And they say: Had we been wont to listen or have sense, we had not been among the dwellers in the flames.” (67:10)

7:28 This negation traces back to the corruption of their hearing

7:31 And the corruption of their intellect.

7:35 Innovators possess corruption in both their hearing and intellect.

7:39 Among the corruption of their hearing

7:42 Is receiving knowledge from charlatans and impostors,

7:45 Or philosophers and atheists.

7:49 Among the corruption of their intellect

7:52 Is distorting the meanings of authentic texts,

7:55 Employing false allegorical interpretations,

7:58 And pitting scriptural texts against one another

8:01 To champion their falsehood.

8:04 Hence, you see them acting upon some scriptural texts

8:07 While setting aside others;

8:10 They do not believe in the Book in its entirety,

8:13 As is the way of Ahl al-Sunnah and adherents of the Sunnah,

8:16 Who return ambiguous texts to the decisive ones

8:19 And do not negate universal principles with subsidiary matters.

8:30 Ahl al-Sunnah wa al-Jama'ah

8:33 Are the people of sound hearing and robust intellect.

8:36 They receive knowledge from the Qur'an and the authentic Sunnah,

8:39 Employing the power of intellect and the faculty of understanding

8:42 To comprehend the texts and distinguish between truth and falsehood.

8:51 Scholastic theologians use the term "sam'iyyat" (transmitted matters) in creed

8:54 To refer to what is established through scriptural transmission alone—

8:57 Matters in which intellect has no independent scope,

9:00 Namely, doctrines of the unseen,

9:03 Such as Paradise, Hellfire, the Scale, the Bridge,

9:06 The punishment of the grave, and so forth.

9:09 One might suppose that they agree with

9:12 Ahl al-Sunnah wa al-Jama'ah in this formulation;

9:15 However, this is clouded by the fact

9:18 That they insert a clause and make it a condition

9:21 In every issue of transmitted matters (sam'iyyat),

9:24 Namely their assertion: "Provided that the intellect

9:27 Does not deem it impossible."

9:30 Thereby emphasizing that the ultimate reference point

9:33 In creedal matters for them is the intellect,

9:36 Which acts as a judge over the texts,

9:39 Rather than the text itself being the authoritative proof in the matter.

9:42 Consequently, when they addressed the attributes of Allah the Almighty—

9:45 Which they hold to be matters the intellect can independently grasp—

9:48 And then subjected to their deficient intellects

9:51 The texts affirming Allah's attributes

9:54 That contradicted their view,

9:57 They rejected the text if it was a hadith,

10:00 Even if it was authentic, claiming it was an ahad hadith;

10:03 Or they interpreted it allegorically or consigned its meaning to Allah

10:06 If it was a Qur'anic verse.

10:10 The Intellect Cannot Independently Grasp a Core Principle of Creed

10:15 According to Ahl al-Sunnah wa al-Jama'ah, it is impossible

10:18 For any core principle of creed

10:21 To be independently grasped and established by intellect alone.

10:24 This is one of the most prominent methodological differences

10:27 Between them and the Ash'aris.

10:30 For this reason, they had no need to divide creedal issues

10:33 Into transmitted matters (sam'iyyat) and rational matters ('aqliyyat).

10:37 The Role of Intellect in Relation to

10:41 Authentic Scriptural Texts and its Scope

10:44 Lies in exercising legal reasoning (ijtihad) to comprehend the texts

10:47 And determine how to act upon them,

10:50 Not in accepting or rejecting them.

10:53 Divine revelation is the straight path,

10:56 And the intellect is the tool used to comprehend this path;

10:59 A tool can neither contradict the path

11:02 Nor object to it.

11:05 Claiming a contradiction between them

11:08 Is an accusation against Him Who revealed the divine revelation and created the tool.

11:11 The Concept Held by Ahl al-Sunnah wa al-Jama'ah

11:14 Regarding the intellect and its role

11:17 Is a middle ground between those who exaggerated its status

11:21 And prioritized it over the text,

11:24 And those who neglected it,

11:27 Disregarding its role in understanding the texts

11:30 And deriving their rulings and wisdoms,

11:33 and surrendered themselves to myths and superstitions.

11:36 and sorcery and delusions

11:39 The legitimate domains of human reason in interpreting the sacred text.

11:42 The legitimate scope of human reason in interpreting the sacred text.

11:45 And the ways of interacting with it are numerous.

11:49 Firstly, from among them is

11:52 Understanding the text from the outset.

11:55 And understanding its meaning and its implications.

11:58 Secondly, to acquire as much knowledge as possible.

12:01 Among the underlying causes, benefits, and wisdoms.

12:04 And the objectives that the revealed texts have brought forth.

12:08 Thirdly, understanding the context of the text.

12:11 And the reason for its revelation or the context of its occurrence.

12:14 And the circumstances surrounding him.

12:17 Fourthly, the removal of what becomes apparent.

12:21 That there is a contradiction between the texts.

12:24 Fifthly, applying the text to contemporary reality.

12:27 By verifying the points of discussion.

12:30 Sixth, considering the ultimate consequences and outcomes of legal rulings.

12:33 Seventh, the practical application of knowledge.

12:36 He stated two principles, the first of which is blocking the means to evil.

12:39 And that without which an obligatory duty cannot be fulfilled is itself obligatory.

12:42 It is therefore an obligation.

12:45 Eighth, understanding the nature of the legal ruling.

12:48 whether definitive or speculative.

12:51 Whether it is agreed upon or subject to differing interpretations.

12:55 The domains in which the intellect submits to scriptural texts and legal rulings.

12:58 These fields are characterized by devotion and spiritual focus.

13:01 Which the intellect has no role in determining.

13:05 Regarding submission to the unseen matters.

13:08 This is among the most important characteristics of the believers.

13:11 Allah the Exalted says:

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

13:17 This is guidance for the God-fearing, who believe in the unseen.

13:20 It is also manifested in the act of submission.

13:23 regarding the legal rulings of the Shari'ah, both its commands and its prohibitions.

13:26 And accepting them and submitting to them.

13:29 Whether or not one perceives the wisdom behind its legislation.

13:32 Or perhaps he did not live to witness that.

13:35 It is also manifested in submitting to the rulings.

13:38 The universal, preordained decree of Allah.

13:41 And the certainty that Allah possesses the ultimate wisdom.

13:44 Regarding what He decrees.

13:47 This does not mean that one should not strive to avert the decrees of Allah.

13:50 through the legitimate means that are considered

13:53 It is the very same thing in terms of divine decree.

13:56 Rather, he repels the decree of Allah with His decree.

14:00 Prohibiting the rejection of a scriptural text based on human reason.

14:04 The methodology of engaging with the sacred text.

14:08 and to understand its meaning.

14:11 It is beyond the capacity of human reason to reject or invalidate it.

14:14 It became incumbent upon him to accept and implement it.

14:17 Whether this meaning and implication

14:20 whether it is something familiar to the intellect or something foreign to it

14:23 The established texts of the Shari'ah.

14:27 In all fields.

14:31 The established rulings confirmed by the sacred texts.

14:34 It is incumbent upon the intellect to accept them.

14:37 It encompasses all fields.

14:40 Whether this pertains to the cosmic realities

14:43 Or matters of creed and conceptual frameworks.

14:46 Or the methodologies of governance and legislation.

14:49 Or matters of character and etiquette.

14:52 And so on, to the end of that.

14:56 The impossibilities of the intellect and the bewilderment of the intellect.

14:59 One must distinguish between

15:04 The intellect recognizes its falsehood and impossibility.

15:07 And that which the intellect is incapable of conceptualizing or comprehending.

15:10 The first [category] is among those things that are rationally impossible.

15:13 That is, from that which the intellects deem impossible to occur.

15:16 The second [category] is that which baffles the intellects.

15:19 It is among those matters whose comprehension baffles the intellect.

15:22 Thus, revelation and the messengers.

15:25 They may sometimes report on matters of the unseen.

15:28 Human intellects are left bewildered in their attempt to comprehend it.

15:31 Such as matters concerning the Hereafter, Paradise, and the Fire.

15:34 And the punishment of the grave, and all that follows thereafter.

15:37 As for that which the intellect deems impossible to occur

15:40 No one would assert this except for someone who...

15:43 The liars and the impostors.

15:46 And those who possess corrupt intellects

15:50 The origin of the alleged conflict with reason.

15:54 One of two matters.

15:57 Or it is a corruption of the intellect.

16:00 Such as the erroneous understanding of what is intended by the text, for example.

16:03 Or the lack of authenticity and established validity of the text.

16:06 As for what has been established through inductive reasoning and thorough investigation

16:09 It is that the intellect is explicit.

16:12 It is impossible for it to ever contradict authentic transmitted evidence.

16:17 The opposition of human reason to the revealed text.

16:20 Its ultimate resolution lies in the perverted application of it.

16:24 And they claim that some of the revealed texts contradict human reason.

16:27 They do not, in reality, oppose it with human reason.

16:30 They are merely opposing

16:33 By their inverted use of their own intellects.

16:36 The deficient and the corrupt.

16:39 Among these measures is the establishment of curricula and foundational principles.

16:42 Based on the assertions made by the logicians.

16:45 Or a person’s observations remain limited and deficient.

16:48 Or experiences of his that are incomplete.

16:52 Then, he uses it to judge the established rulings and fundamental principles of the religion.

16:55 Whereas the correct methodology

16:58 It is the reception of authentic texts and the understanding of them.

17:01 For both of them are authentic, so that it may be derived from them.

17:04 The established principles and constants.

17:08 Consensus (ijma') and its legal authority.

17:12 Consensus (ijma') constitutes a binding legal proof in the Shari'ah.

17:15 This is the consensus of the Muslim scholars in every era.

17:18 Following the passing of the Prophet, peace and blessings of Allah be upon him.

17:21 A matter pertaining to the affairs of the religion.

17:24 Its origin is established and its importance is emphasized.

17:27 The consensus of the Companions, may Allah be pleased with them.

17:30 And the majority of issues among the Muslims

17:33 While there is a consensus on the matter, the well-known position is that there is a difference of opinion.

17:38 The benefit of utilizing consensus as a legal proof.

17:41 Even in the presence of the textual evidence.

17:44 These matters are frequently addressed in books of fiqh.

17:47 This is a statement that is firmly established by the Qur'an and the Sunnah.

17:50 And regarding what some have questioned

17:53 What is the benefit of mentioning consensus?

17:56 while possessing the textual evidence from the Book or the Sunnah

17:59 The answer is that the indication of the Qur'an and the Sunnah

18:02 regarding a certain issue

18:05 It may be speculative rather than definitive.

18:08 Thus, consensus (ijma') eliminates conjecture.

18:11 And he transforms the indication into a definitive proof.

18:14 Thus, disagreement is precluded in that regard.

18:19 The scholars of legal theory (usuliyyun) derived evidence from this.

18:23 By the words of Allah, the Almighty and Majestic.

18:26 “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)

18:29 An excellent example for those who hope in Allah.

18:32 And the Last Day, and remembering Allah frequently.

18:35 regarding the use of the Prophet’s actions as evidence.

18:38 May the peace and blessings of Allah be upon him.

18:41 And the fundamental principle is that he is the exemplar for his Ummah.

18:44 regarding legal rulings, except for that which is indicated

18:48 The meaning of legal analogy (qiyas) in Islamic jurisprudence.

18:52 Qiyas (analogical reasoning) is the process of linking a secondary case to a primary one.

18:56 regarding a fundamental principle in legal ruling.

18:59 Due to a common underlying cause shared between them.

19:02 It is a proof and a source of legislation.

19:05 Regarding matters for which there is no explicit textual ruling.

19:08 The Zahiri school of thought rejects it.

19:11 An example of this is the prohibition of certain types of leasing or collateral arrangements.

19:14 Or the marriage contract during the time of the Friday prayer.

19:17 due to the underlying cause that unites them both.

19:20 It is an impediment to striving for the Friday prayer.

19:23 And the possibility of missing it.

19:26 Allah the Almighty says:

19:29 “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)

19:32 “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)

19:35 And abandon trade.

19:38 And every analogy that contradicts a textual evidence.

19:41 That is a flawed analogy.

19:46 That which settles within the hearts.

19:50 Among the various forms of divine inspiration, spiritual unveilings, and true dreams.

19:53 Which is frequently mentioned by the Sufis.

19:56 They do not, in and of themselves, prove that a matter is the truth.

19:59 And do not believe [a report] until you have verified it.

20:02 upon the Book of Allah and the Sunnah of His Messenger.

20:05 Peace and blessings of Allah be upon him.

20:08 If they both testify to its acceptance, then it is accepted.

20:11 And if she fulfills it, it is returned.

20:14 And he did not know of any agreement or rejection.

20:17 He paused regarding it.

20:20 She neither confirmed nor denied it.

20:23 For revelation and inspiration, just as they come from the Most Merciful,

20:26 For it may be from the Shaytan.

20:29 Allah the Exalted says

20:32 “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)

20:35 so that they may argue with you

20:38 “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)

20:42 And thus We have made for every prophet an enemy from among the criminals.

20:45 “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)

20:48 “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)

20:51 They embellish their speech with vanity to deceive.

20:59 The truth is not proven by the status of individuals.

21:02 due to the large size of his family.

21:05 And do not let the scarcity of those traveling the path discourage you.

21:08 regarding one of the matters, on the basis that it is not the truth.

21:12 Allah the Exalted says:

21:15 “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)

21:18 from the path of Allah

21:21 And the Almighty has said

21:24 Yet most people will not believe, no matter how much you may desire it.

21:27 The truth is only known and evidenced through it.

21:30 through the paths of revelation that lead to Him.

21:33 And the innate disposition (fitra) and the intellect.

21:36 Truth is not known by the men who speak it; rather, men are known by the truth.

21:39 And the community (al-jama'ah) is that which aligns with the truth.

21:42 Even if you were all alone.

21:45 The frequency with which followers are guided.

21:50 Or you said that it is in the hand of Allah alone.

21:54 Whether the number of followers is large or small.

21:57 You do not uphold the truth nor do you invalidate falsehood.

22:00 The guidance of the followers lies in the hand of Allah.

22:03 The religion of Noah is the same religion as the religion of Muhammad, peace be upon him.

22:06 peace and blessings of Allah be upon him himself

22:09 Noah remained among his people for a thousand years, less fifty years.

22:12 Yet only a few believed in him.

22:15 And Muhammad, peace and blessings of Allah be upon him, prayed.

22:18 Twenty-three years.

22:21 A great nation followed him.

22:24 The opinion of the majority is not considered.

22:28 Except in matters that do not contradict the explicit truth.

22:31 It is not valid to vote on

22:35 That which contradicts the Sacred Law and the truth.

22:38 The majority opinion is only considered valid

22:41 when it does not contradict explicit truth.

22:44 However, if it stands against the truth,

22:47 it then becomes null and void.

22:50 For if the opinion of the majority were inherently superior and correct,

22:53 then the people of Lot would have been more deserving than Lot,

22:56 and Pharaoh would have been more deserving than Moses.

22:59 What is meant by the Zahiri school

23:04 is a school of fiqh

23:07 that adheres strictly to the literal meaning of the texts,

23:10 expands upon the principle of original presumption,

23:13 and rejects analogical reasoning (qiyas).

23:16 For this reason, they are also called

23:19 the deniers of analogical reasoning.

23:22 They exert great effort in establishing many

23:25 of the rulings of the Shari'ah based solely on explicit text.

23:28 A summary of the concepts of the Ahl al-Sunnah.

23:32 A summary of the concepts of the Ahl al-Sunnah.

Summary of Sunni concepts | 23- Concepts about the sources of reception and inference | Concepts (336-367)

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