 There is no doubt that the Holy Qur'an is the first source of the laws and regulations of Islam. This is not to say that the verses of the Holy Qur'an are not limited just to laws and regulations. Hence the Noble Book consists of hundreds of different types of issues which are presented by Allah SWT and introduced to the Holy Prophet of Islam. But a part of the Qur'an is set to consist of 500 verses out of 6,660 verses of the Holy Qur'an that talks about regulations. This makes it 13% of the Holy Qur'an which discusses laws and regulations in Islam. However, many individuals believe that the Islamic laws derive from hatred and radicalism. This is why my esteemed guests tonight have dedicated tonight's episode to examine the theory of usul al-Fuqh in light of the Qur'an, respected viewers, brothers, and sisters in Islam. Asalaamu alaikum warahmatullahi wabarakatuh. Welcome to the 12th episode of Life from Karbala Ramadan series with me and host Ahmed Ali. This very controversial topic will be discussed by my esteemed guest who has joined me over the past few episodes, Sayyid Hussain al-Qazbini. Asalaamu alaikum Sayyidina. Asalaamu alaikum warahmatullahi wabarakatuh. Sayyidina, the past 11 episodes or the 11 nights that we have been discussing, the topics, if you will, you can say the most controversial topics which are mentioned, in the Holy Qur'an, we varied from infalibility, Ramadan and Qur'an, and many other topics. The respected viewers can check out the channel's YouTube page and see all 12 previous episodes. But Sayyidina, every episode is somewhat related to the next or the previous episode, which makes it very interesting to watch and very interesting to hear what you have to say. But for us as Muslims, from the early days of Islam, Muslims have always used the Quran as the prime point or the prime reference to their laws and regulations and what they have to do on a daily basis, whether prayer, fasting, so on and so forth. But some state that Asul Fiqh is a theory derived, sorry, it's a theory of derived laws or justification of existing laws. So if we can break it down before we get into what jurisprudence is and whatnot, if we can talk about what is Asul Fiqh and what's its importance today? I seek refuge with Allah from the accursed Satan, in the name of Allah, the Gracious, the Merciful. All praise is due to Allah, Lord of all the worlds, and peace and blessings be upon our Sayyidina, Muhammad and his family, the good and the pure. No doubt that the science of Asul Fiqh, if we could call it a science because there are some that dispute that, it's not a science. Asul Fiqh, which is accepted in both the Sunni school of thought and the Shi'a school of thought as a means of deriving Islamic laws. No doubt that it exists in both schools of thought and scholars from both schools of thought study, teach, write, research in Asul Fiqh. Asul Fiqh literally means the principles of Fiqh. Fiqh means jurisprudence. So that makes Asul Fiqh the principles of jurisprudence. Meaning that if a person wishes to derive laws, Islamic laws, and not be a Meqallid, not be an emulator of a specific scholar, a specific jurist, a specific scholar, in the Sunni school of thought you would be a Meqallid of the four Sunni Imams, Abu Hanifa, Malika bin Anas, Ahmed bin Hanbal, and Ashafya. In our school of thought, you would be a Meqallid of one of the jurists in Mujtahid. If you do not want to be a Meqallid, you want to be a Mujtahid of your own. You want to be a jurist of your own. You have to study Asul Fiqh, which is a theory that equips you with the tools to understand and know how to derive laws. Yes. These principles and laws, for example, tell us, can we depend on narrations or not? Can we depend on the apparent meanings of the Qur'an or not? Consensus. Yes. Ijma, does it have any value or not? The Sunnah of Rasulullah, should it be taken or should it not be taken? The Sunnah of Ahli al-Bait, their words, their actions, their tacit approval, should it be considered? Does it have authority or not? Fetwas that are popular, shohra, do they have authority or not? Qiyas, should Qiyas be implemented in jurisprudence or not? This is all in the science of Asul al-Fiqh. Asul al-Fiqh gives us the tools so that when a jurist goes into the original sources, to the Qur'an, to the Sunnah of the Prophet Ahli al-Bait, he'll be able to derive laws in the correct manner. He'll be able to understand what the Qur'an is trying to say regarding Islamic laws and what Rasulullah is trying to say regarding Islamic laws. Now there is a debate that is Asul al-Fiqh really a theory that actually gives a jurist the ability to derive laws or is it merely a way of justifying laws that already exist? There are some that believe that Asul al-Fiqh, and I've seen scholars and I've attended some conferences on Asul al-Fiqh and I've seen some scholars on Asul al-Fiqh that believe Asul al-Fiqh is only a way of justifying laws. For example, in Islam, Muslims believe that a thief's hand should be cut off. Hand or the tips of his fingers? Well this is debatable depending on the school of thought. We believe that the fingers should be cut off. Some scholars say that this is a law that is already accepted. The science of Asul al-Fiqh was made to justify it. How do we prove this law? So it's not really an objective science. There is laws, but let's come and justify them. Let's find proof for them. While Asul al-Fiqh is really meant to be a way of, let's not look at the laws. Let's see how do we derive those laws, and then what is the law that we derive at? That's a different story. So Asul al-Fiqh equips you with how to derive a law. Now what is that law that you arrive at that should not be important? While this notion, this opinion says that no, we've already accepted a set of laws and Asul al-Fiqh, we're only trying to justify them. But it's not the same thing? Because you're arriving at, for example, take eating specific meat. Some people say that it's halal, some people say it's makroh. They arrived at different, but yes, some do come to the same point, yet they're both much ahead. They've both reached that point. So aren't they justifying the same rule? No. This opinion is stating that we've already accepted a law. For example, the meat of Christians and Jews is halal. Now let's find proof. Now let's find evidence for it. While Asul al-Fiqh is actually meant to say that I don't know what the laws are. Let me look at the proof and evidence, and from the proof and evidence I'll arrive at a law. And that law I will accept whether it says that the meat of Christians and Jews is halal or it's halam. Or it's halam. This is the objective way. And this is what Asul al-Fiqh is meant to do. Asul al-Fiqh is meant to be objective. It doesn't matter what the laws are. That will come at the end. Asul al-Fiqh gives you a bunch of tools. The apparent meanings of the Qur'an, the sunnah, ijmaa, qiyas depending on some schools of thought, shahra. Use these tools to derive laws. Now what is the law that you arrive at, you will have to accept. Don't try to justify that law. In other words, don't pick the law first and then try to find evidence for it. Look at the evidence and see where the evidence takes you. So now it makes sense. We see the difference, yes. We argue for the latter that we look at the evidence and proof. Where it takes us, we will have to accept. We don't choose the... It has to? Well, yes. If this is proof and evidence that is provided by us by the Qur'an and by the sunnah, we will have to accept the ending result. If the ending result is such and so act is haram, we'll have to say that it's haram. If we arrive that it's halal, we'll say that it's halal. We don't choose the laws first that conform to our taste and then we try to find proof and evidence for it. For example, there are some that believe music is halal. He's come to a conclusion that music is halal. Now he's going to come to the Qur'an and narrations and twist them to try to prove that they say what? Music is halal. This is not usul al-faqah. This is just... This is not objective usul al-faqah and biased usul al-faqah. Usul al-faqah is that you're given tools and you work with those tools objectively without looking at the end. Yes. You look at the proof. You look at the evidence. What does the proof and evidence tell you? Yes. And whatever the end result is, you accept it. You know, it's like, let me give you a final example and we'll move on. It's like a teacher, a college professor that likes some students, right? Before he looks at the final paper, he reads the names. He reads the names. When he reads that it's his favorite student, right away he's decided that he's going to pass this student. So when he reads the paper, he'll find the good aspects and give a blind eye to the bad aspects of the paper and he'll give a passing rate. Wildless is not an objective teacher. Definitely. An objective teacher should not look at the name of the one who writes the paper. Should look at the content then? He should look at the content. It could be his favorite student or it could be the troublemaker that sits in the back and always makes noise and plays with his phone. And if the content is good, he has to give a passing grade. Definitely. And if the content was bad, he has to give an F even if it's his favorite student. This is what Usul al-Faqih does. It gives us tools to use to derive Islamic laws. Islamic laws and regulations. Why is it so important today? Why is Usul al-Faqih so important today? Because Usul al-Faqih gives us the opportunity. It gives us the chance to review certain laws that previously were taken for granted. Today Usul al-Faqih gives us a chance to reread certain laws. Allah, for example, the purity of people of the book, Christians and Jews, are they pure or are they negrous? Up till a century ago, less than a century ago, all scholars said that Christians and Jews are impure. They're negrous based upon their reading of the Quran and the Sunnah. Today, most scholars are saying the opposite, that Christians and Jews are pure. They're tahrir. They're not negrous. In fact, some are saying that not only Christians and Jews, even polytheists, even if you're worshiping an idol, it could be considered a tahrir. This is a reading. I'm not saying that I support this reading. This is a reading. Why? All thanks to Usul al-Faqih. Which one do you support? Who am I to give an opinion? Definitely. Based on my readings, I think that saying Christians and Jews are pure and tahrir. It conforms to the Quran and to the narrations of Ahlul Bayt. Yes, I've read various scholars and Jews that have stated this and said, you know, superior. Mushrikin, that's another story. It will require more proof and evidence. There is proof, but it needs to be supported. It needs more proof. My point is that there's a lot of issues today that we could reread them, we could reanalyze them, and we could reach different conclusions. For example, one of the cases today that we're dealing with, the execution of homosexuals, a person who is caught in a homosexual act. We have come to know that Islam says he must be executed. But is that really the case? Today, perhaps if we reread certain narrations, a scholar could come and say that, for example, this law is not mentioned in the Quran. Nowhere in the Quran does it say that a homosexual has to be killed. This is one. Two, the narrations, perhaps there was one or two instances in which a homosexual was executed. Does that mean that all homosexuals should be executed in the eyes of Islam? No. Perhaps the jurists can come and reread, reinterpret. What is this narration trying to say? Was it a historical event? Should we read it in its context, in a specific historical context, or is it a general narration? This actually happened in history? Were they executed to homosexuals? I don't know, but there are some narrations that say this homosexual should be executed. Is this narration correct? Is it authentic? Should it be accepted? Is it general? This is all has to do with the usul of the Qur'an. But yesterday we talked about repentance. What if this person is a homosexual, but yet he repented? Yes. There are some that have that opinion that if he has repented, there is no execution. No, I'm saying that even if he hasn't repented, does he still deserve capital punishment? This requires a rereading. There are some that can come to the conclusion that, no, the narrations do not have that. The narrations are not general. They say that every homosexual has to be executed. No, maybe one or two, maybe for specific reasons, maybe for treason, maybe for spreading disease. So what I'm trying to say is that this all falls into usul of the Qur'an. This shows the importance of usul of the Qur'an. That many laws could be reread. That many laws that had a meeting today, if we reread them, they could have a different meeting. Yes, definitely. So it plays a major role. And a lot of the principles of usul of the Qur'an are found in the Holy Qur'an. Yes, many. But speaking of capital punishment, I know that we want to move on swiftly. But capital punishment, as I've read, I've been to a couple of classes in Hausa. So I derived some information from that, that not any person can actually go and do that. It requires a specific Imam, a specific leader. Capital punishment, in general. I'm not talking about homosexuals or treason. In general, yes. In general, capital punishment, which is part of Hadood, the punishment system in Islam. It is only done by the Imam, infallible Imam. And right now, because our Imam is an occultation, that means Hadood are not applied today. Yes, as we see right now what ISIS is doing, this is not Islamic. It has to be in an Islamic system, where the economy is Islamic. The military is Islamic. Everything is Islamic. The market is Islamic. Everything is Islamic. Islamic laws are applied. Then we also apply the penal system. And that is very hard to find today. Very hard. An Islamic system where everything is Islamic. And the head of the government is infallible. This doesn't exist today. It doesn't. And that means that Hadood are not applied today. Even cutting the hand of a thief, today it cannot be applied. They have to look at various reasons. Why, you know, if this person's need, if this person's poor, what led them to the robbery. Absolutely. So there's a lot of reasons. There's a reading today that says the Hadood, the penal system, the penal code in Islam, today cannot be implemented. There's nowhere in the world that it could be implemented. Because the rules and requirements are not met today. Yeah, they're not met. But moving on to the next topic that I want to talk about, is that we see the Qur'an indicating in various laws that forbid eating, eating pork, drinking alcohol, and so on and so forth. So we do see various laws and regulations within the Holy Qur'an. But some people state that due to this, Islam is restricting the people who follow Muslims. And for this reason they say it's harsh due to it enforces difficult obligations upon the believers or upon the Muslims. But this is absolutely not true. But if we want to talk about scholars who do say no difficulty in religion, while others accuse us for not having any basis in our rulings, we derive it from the Sunni school of thought. So that right there, it just raises confusion, is that we here follow a different usul fiqh than they follow different usul fiqh because they have various tendencies of looking at what a ruling is, or what a law is, or what a regulation is. But if we can take a short break and come back to this for providing principles on usul fiqh, so if you will say it now, show respect to the viewers. We're going to a short break, inshallah. And after we're going to talk about various aspects relating to laws and regulations of Islam. So that's after the break. Stay tuned. Allahumma salli ala Muhammadin Muhammad. Allahumma salli ala Muhammadin wa ali Muhammad. Salli ala Muhammadin wa ali Muhammad. Allahumma salli ala Muhammadin wa ali Muhammad. Allahumma salli ala Muhammadin Muhammad. Allahumma salli ala Muhammadin wa ali Muhammad. Salli ala Muhammad wa ali Muhammad Allahumma, Salli ala Muhammad wa ali Muhammad Allahumma, Salli ala Muhammad Allahumma salli ala Muhammed wa ali Muhammed Allahb Ali ala Muhammed wa Ali Muhammed Allahumma salli ala Muhammed Muhammed Allahumma salli ala Muhammad wa al-muhammad Allahumma salli ala Muhammad wa al-muhammad Allahumma salli ala Muhammad Muhammad Allahumma salli ala Muhammad wa al-muhammad Allahumma salli ala Muhammad wa al-muhammad Salah alayhi ala nabiyyaya The house of students who are studying and how to derive their laws or their regulations up to the law But Sayyidina, before the break I mentioned something regarding that some state that our laws and regulations Science of jurisprudence are derived from the Sunni school of thought Historically, did the Shi'a sort of derive from the Sunni school of thought or is that something else? This was an accusation made by the Akhbari school of thought Specifically, Mullah Muhammad Ameen Al-Astraabadi in his book Al-Fawad Al-Madaniya He made this accusation against Al-Alam Al-Halli Al-Alam Al-Halli was a giant in the science of Qusul Al-Faqah He wrote Mabadi Al-Ussul, Tehdeb Al-Ussul, Nahayat Al-Ussul And he incorporated, he brought new things into Al-Ussul Al-Faqah For example, he was the first to divide the categorization of Hadith into four Sahih, Muwathaq, Hassan and Laif This was unprecedented before Before the Hadith was either considered Sahih or Laif Now we saw four categories And in the Sunni school of thought they existed So what the Akhbari's did was say they accused Al-Alam Al-Halli of immediately taking his Al-Ussul Al-Faqah from whom? From the Sunni school of thought They also have four because all I see when we try to prove something They say that's Laif, they don't provide anything else No, they do Yes, they do, they have this categorization Maybe not all of them accept it, but they do So is our Al-Ussul Al-Faqah all from the Sunni school of thought? This has been, this accusation has always existed Perhaps, perhaps that our scholars were motivated by Sunni Al-Ussul Al-Faqah Perhaps Shi'a Al-Ussul Al-Faqah was motivated by Sunni Al-Ussul Al-Faqah Perhaps in the beginning it was in conversation with Sunni Al-Ussul Al-Faqah Shi'i jurists were responding to Sunni Al-Ussul Al-Faqah So they came up with Shi'a Al-Ussul Al-Faqah Yes We are told that the first who wrote on Shi'a Al-Ussul Al-Faqah was the Sheikh Al-Mufid Yes And then the Sheikh Al-Tusi in his Al-Udda And then the Seder Al-Murtada in his Al-Dari'a and so on and so forth They were in conversation with Sunni Al-Ussul Al-Faqah But this doesn't mean that the origin of Shi'a Al-Ussul Al-Faqah is not Sunni Al-Ussul Al-Faqah And even if it was, even if Shi'a Al-Ussul Al-Faqah was motivated by Sunni Al-Ussul Al-Faqah They are both derived from the Quran They are both derived from the Quran Shi'a Al-Ussul Al-Faqah at least to say It is derived from the Quran And even Sunni Al-Ussul Al-Faqah Many of their principles, many of their usul They derive it back to the Quran But did they understand the Quran correctly or not? That's another story That's another story They even claim that Qiyas has its roots in the Quran Yes Depending on their reading But when we come to the Quran, we say no On the contrary Quran refutes Qiyas I mean, analogy, speaking of Qiyas Yes It's something out of the four sources of Al-Hanafi Where he says the book, the Sunnah, consensus And analogy And analogies is forbidden In the Shafi'a school of thought In the Shafi'a as well as in the Hanbali But not so much in the Hanbali as much as Shafi'a But I mean That's not even stated in the Quran Analogy, you know, that's something back to our human minds You know, you can't If you actually want to take analogy into perspective Half of the stuff that we think of is wrong In fact, the Quran gives us a general principle That says That presumption will not let you reach the truth And that's what they believe in Yes, because analogy is It's an assumption It's an assumption They say that this subject matter has this law This subject matter is close to that subject matter They're very close So this subject matter has to have the same law Or the same law It has to have the same law Because they're similar These two look alike If this has a law This has to have the same law Okay All that gives me is a presumption It gives me an assumption, conjecture That it has the same law But it doesn't give me qaq It doesn't give me knowledge, uncertainty That this indeed has the same law as this And the Quran says Can you provide an example of that? Sure For example Euron is considered nages Blood is also considered nages If a person, during his Salah He, you know Secret, you know Euron comes out During Salah The Salah is what? It's void Euron is nages What about blood? Blood is also nages Nages, if we can terminology, means? Impure If blood comes out during Salah as well Someone bleeds Is the Salah void? No They say yes Yeah, of course That is Qiyas That is knowledge Because blood and Euron are the same So if a person secretes Euron during Salah His Salah is void So the same is with blood You see, that's an analogy That gives me an assumption That during Salah if you bleed Your Salah is a battle It doesn't give me knowledge And the Quran is saying And this is a general law When you come to Islamic law And deriving in Islamic law You have to have certainty Yes The tool that you use You have to have certainty It gives you certainty In order to derive an Islamic law Otherwise, if it's just conjectures If it's just assumptions If it's just presumptions Then it's not applicable Now that we've cleared that up If we can talk about examples Of the principles of the Surah Al-Faqah If you can provide some That would be great Sure There are several principles Of the Surah Al-Faqah that are applied The roots are found in the Quran For example, Which is Which is the reliability On a truth-telling person The ability to rely on someone Who's truth-telling And is reliable And doesn't lie We can rely on him Of the Prophet or Ahlul Bayt How did the narrations of the Prophet And Ahlul Bayt reach us? How do you assume this person is trustworthy? That's another story We have to prove that he's reliable We have to prove that he's reliable And trustworthy Here Say that we could rely on him So comes and says that I heard the Prophet say That, for example Salat al-Sobah has two units Not three And not one We could rely on him If, you know, it's a chain Because we don't see Rasulullah now We're not living at his time It's a chain of narrators Each one says that I heard this person tell me That person told me that That person told me that Rasulullah Stated so and so This is a chain of Who said that we could rely on them? There's a verse in the Quran If someone wicked or a liar Brings you news Do not accept that piece of news Definitely Meaning what? You have to go and check for uncertainty It means that if The verse is saying If a liar gives you a piece of news It doesn't depend on it So that means if someone who's not a liar Someone who's trustworthy Someone who's reliable Gives you a piece of news You could rely on him If someone gives you a piece of news You don't need to check You could rely on him This is a principle in usul al-Fuqah In fact, this is one of the most important principles That we could rely on trustworthy people Truth-telling people If we could not rely on truth-telling people We would not have a system of jurisprudence Our system of jurisprudence Is based upon mostly on what? Narrations Hadith Of the Prophet And his holy household Another principle of jurisprudence All religions are Not just Islam All religions Because if you look at it John Matthew They're narrations They're just narratives Another very important principle Of jurisprudence Is asalatu al-Bara'a Or al-Bara'a al-Asliya Which states That everything by nature is halal Unless proven otherwise Unless proven otherwise Everything by nature is lawful Unless proven unlawful This is very important This is a very important principle Because it's telling us That everything is lawful Unless the things that we have been told are unlawful Either stated in the Quran Or mentioned in a narration Or there's a consensus In fact This principle makes life a lot easier Because if it was the opposite If everything was unlawful Unless proven unlawful Life would have been A living hell It would have been a misery It would have been miserable While Islam makes it easier Where can we find proof And evidence for this principle For example Allah will not obligate a person Except with that which he has given him So if he's given a group of laws A set of laws He will judge him according to those laws He will not judge him According to laws that he has not received Meaning What you're told what to do And what not to do You'll be judged according to that But things that you were not told Are you required Are you obligated to act Regarding things that you were not told What to do regarding them No Same as the servant and the prayer rug To some degree For example Smoking We were not told Whether smoking is halal or haram What's the Islamic ruling The Islamic ruling is The basic rule The basic rule The basic rule That everything by nature is lawful Because we were told What to do regarding Salah Fasting Eating certain things That we were not told about Allah will not hold this accountable La yuklifallahu nafsana Illa ma'ataha We will be held accountable On the things that we were told about The things that we are now told about Will not be held accountable So how come jurists Speaking of smoking How come jurists Say that this is unlawful Most jurists do not say That smoking is unlawful Some say Based on their reading Of certain narrations And certain verses Based on a reading You know that's the beauty of Islam That's the beauty of itjtihad The door of deriving laws It's based upon readings How you understand Your understanding of the Qur'an Might not be the same as my understanding Of the Qur'an We'll read the same narration You'll understand the narration in one way I'll understand it in another way And Allah will judge us According to our understandings That's the beauty about it And another narration I'm sorry, in another verse We will not punish a group of people Unless we send a messenger For them to deliver the message So if you haven't been delivered the message Allah will not hold you accountable I'm sure that smoking has a ruling That it's either halal or haram But since I don't know about the ruling I will not be held accountable Whatever it is that you don't know the ruling on Of course, after doing your research Not before doing your research After you've done your research And you haven't found a ruling You haven't found a narration, a verse Regarding that subject matter You will not be held accountable This is called Asalat al-Bara'a We have Asalat al-Ihtiyat Asalat al-Ihtiyat Which was backed by the Akhbaris They say that on the country We have to be cautious in everything Everything by default is haram Everything by default is unlawful Unless proven Lawful So they have Or they say that everything By default is mandatory Unless proven not mandatory So if there's something that you Assume could be mandatory Then you should consider it mandatory And obligatory Unless proven that it's not They support their arguments by some verses Ittakullaha haqqatu qatim Be pious of Allah to the best Of levels Haqqatu qatim Fattakullaha mistataatum Be pious of Allah as much as you can Some Akhbaris say that this means That Anything that you assume is haram Consider it haram Anything that you assume is mandatory Consider it mandatory Don't just sit there And say that, well, I don't know I didn't know that this is haram I didn't know that this is wajib No, act upon it If you assume that it's haram Consider it haram If you assume that it's mandatory Consider it mandatory Of course Here in this program We're not reaching conclusions This program is not meant to say That who's right, who's wrong We're letting the viewers To decide We're just Not even that We're trying to make the case That the principles of usulil fiqh Can be found in the Quran There's basis for usulil fiqh in the Quran We didn't get them from Greek mythology or Greek philosophy Or we Imported Usulil fiqh No, usulil fiqh has basis In the Quran The sunnah of Rasulullah Does the sunnah of Rasulullah Does the sunnah of Rasulullah Have authority That if something is proven to be The sunnah of Rasulullah Is it binding upon us to act According to it or not There are some verses that say yes That take the sunnah of Rasulullah Ya ayhu ladina amanu Obey Allah and obey the prophet This means that anything That the prophet says is binding Anything that is proven to be Part of the sunnah of Rasulullah Is binding Ma atakum al rasul Fa khuduh Ma anhaakum anhu Anything that the prophet orders you Do it Anything that the prophet forbids you From doing Don't do it This is basically telling us That the sunnah of Rasulullah is binding That's part of usulil fiqh If we prove that this is the sunnah of Rasulullah Then we use it In usulil fiqh If we discover that so and so Is the sunnah of Rasulullah Yes Certain things will become mandatory Other things will be Forbidden Based on the sunnah of Rasulullah Also Also The narrations of Ahlul Bayt Are they binding If the Ahlul Bayt said something For example If one of the imams of Ahlul Bayt Says do this or don't do that Is this binding Does it have an authority Or not We the followers of Ahlul Bayt We say yes We believe that every action that they do They stand up They sit down Every act that they do They speak or silence Is an action of obligatory upon And they should be obeyed Yes And Ahlul Bayt should be obeyed While in the sunnah school of thought The sunnah of Ahlul Bayt Has no significance Yes They're considered pious scholars But are their sayings binding Is their sunnah binding Is it hujjah Can it be applied in Surah Al-Feeqah Can it be applied in jurisprudence No While we Can argue in the Quran That there's the basis There's basis for saying That the sunnah of Ahlul Bayt Is binding Inna ma yuridullah yudhiba Ankum ar-ritsa Ahlul Bayt Wa yutahirakum tatheera That you the family of Rasulullah You've been purified You are sinless Now If we prove that the Ahlul Bayt Are sinless as we did In family As lectures If we prove that they are sinless That means anything that they say Is not a lie That's right If they say this is hujjah This is mandatory And that is forbidden That means they're not lying Yes That means they should be taken They should be obeyed So my point is My point is At the end That As-sul al-Feeqah Has not been imported Yes Perhaps it was motivated By Sunni As-sul al-Feeqah Perhaps our early scholars They were in conversation With Sunni As-sul al-Feeqah And Sunni scholars You know Our scholars they were in Baghdad Baghdad was a major university Yes It was a major academic city You had Sunni scholars You had Shi'i scholars You had Tab scholars In that city And they would visit one another They would speak to one another They would dialogue Unfortunately it's not What we see today Yeah It was different back then Back then It was different They would meet They would dialogue They would have discussions Peaceful discussions Yes As-sahid al-Murtaza As-sheikh al-Mufid They would meet with Qadi Abdul Jabar Yes The famous Sunni scholar The Mu'tazili scholar Qadi Abdul Jabar Would meet with al-Mufid They would discuss ideas Al-Mufid would refute the ideas Of Qadi Abdul Jabar In his class Qadi Abdul Jabar Would refute the ideas Of al-Mufid In his class And this is how they This is how Academia flourished This is how Knowledge flourished at the time Today we don't have We don't have that In Al-Azhar Al-Azhar has been cut off From Najaf Najaf has been cut off From Al-Azhar We don't know About the discussions That are taking place In Al-Azhar And in Al-Azhar They don't know About the discussions That are taking place In Karbala And in Najaf Unfortunately We have allowed sectarian Sectarian lines to To divide This is academia This should have nothing To do with sectarianism It doesn't I mean both parties Are deriving the same rules From the Holy Quran I mean the Quran doesn't Speak of 50 voices It's one clear voice That this is forbidden This is halal And up to the jurists To derive I would think of Sub-rulings to the actual Ruling Because if Allah SWT Wants something to be haram He would have clearly stated That in the Holy Quran But yet These are just You know Along the side If you want to commit those It's either forbidden Halal Or Ahtiyat Or Mustahab But Sayyidina Finally I would like to talk about The difference Between the true Islamic laws And regulations And what is so called Shari'a Allah That supposedly Exists But no one has ever Seen it before Or read it I mean This This theory Of Shari'a Allah I think it's the reason for 99% of the reason Behind the corruption Islamophobia Islamophobia The killing of Muslims The abandoning of Muslims The reaction That we see From non-Muslims To Muslims Is because This so called Shari'a Allah Does it exist Does it not exist The only thing By Shari'a Allah In the West Is Killing in a past day Killing a homosexual Killing off the hand of a thief Stoning A personal commit to adultery Which are called Hadoot Capital punishment Capital punishment Or Hadoot The penal system Yes First of all We said that We said two things In the beginning That number one Today The penal system The Hadoot system Is not applicable Because the rules And requirements Are not met today They have to be either Applied during the time of The Prophet Or an infallible Imam During the time of An infallible person Today we don't have An infallible person To execute The penal system The penal code So Shari'a Allah As they call it Is not applicable today To To what is happening What is used by Daesh And ISIS And what they're doing This is un-Islamic This is not how Islam says That the law should be implemented Not at the hands of thugs And gang members This is not Islam Islam has rules, conditions Some things Are taken out of context And it is said That many of these laws We have to re-read them We have to see what context They were in But isn't the Shari'a Allah Derived from these laws Or regulations Yes Yes they are But we have to re-read They're taken to extreme extent Or they're not even applied correctly They shouldn't be applied Today is not a time For the penal code To be applied Because the infallible Imam Has not made himself available He's not present So many of these laws Are not applicable Even if they were to be applicable We have to re-read them We have to look at the context When is it that these laws Should be applied And under what rules What circumstances The ones that The people that are talking about Shari'a Allah They make a big deal out of it First of all They're ignorant To say the least About Shari'a Allah And second They're using it as a card To scare the west From Islam And to spread a fear of Islam Or Islamophobia Definitely Thank you very much For joining us tonight May Allah SWT Shed His blessings Mercy and forgiveness Upon you And your family members Respect the viewers Thank you very much For tuning in tonight It's important to actually If you get the chance To view the whole episode To go back And view it once again To see How laws and regulations In Islam are derived And where are they derived from And to see Is the killing of Any human being Or cutting off a hand Of any human being Is it Allah SWT Or is there restrictions Which are bounded Upon that act So respect the viewers Thank you very much For tuning in And may Allah SWT Shed His blessings And your family members