Al Waraqat Imam Al Juwayni.

Lesson 1 It is necessary to usul ul fiqh aand why it startted and who was the first person to put it in written form. That period of the prophet was the period of revelation and the Quran was revealed to him and this time period between the earth and halq was opened to the prophet !aw. Any difficulty comin" to the prophet Allah would reveal verses to solve the problem for the prophet. At that thime there was no need to put in a le"islation. he "ot them throu"h wahy. The prophet allowed tau"ht the sahaba what thye needed to learn . Wa have the period of the sahaba. The y we in a different time period. the prophet was "one. they had to fi"ure out new le"islation towards new thin"s. They "o to the Quran and sunnah i.e what theprophet sais. if not they would come to"ether and try what they #new form the prophet. Their arabic lan"ua"e was perfect and learn the Quran Lissan ul Quran was their lan"ue. In $ahu sart bala"ha usul al foqh was natural to them and they did not have a need to study scienc ethat would deal with the methodolo"y to e%tract. All of thsoe principles e%isted in them .Ibn &asood use d$asi#h ul &ansoo#h. The period of Idda. The surah talaq came after 'aqara. the tabei learnt form the !ahabas . they would loo at what the Quran and the sahabas said . What they all sahabas said etcc. The Tabein stil preseved the nature of the Quran. They spo#e to one another. A tutuly drastic chan"e is the time of Taba Tabei. those who followed the tabei. Lar"e muslim ummah. lar"e native spea#er came in the ummah. $ew &a(ahid )iqhi came up. &adrassa Ahlul hadith and ahlul ray. the lan"ua"e be"an to be affected. This was a wonderful thin" and has an effect on thelan"ua"e of the Quran. These effects and people doin" i*tihaad by themselves and this is #nown as +Tadween ul ,luum+. islamic sciences pout down in form. Imam shafii seein" what is happenin". it was tributed to imam shafii who is the first person to write down in written form in the methodolo"y of scholars toards deducin "le"al rulin"s. Imam Abu -anifa etc they themselves was usin" usul ul fiah . The ah#aam we here and there. it is at this point the sciences become in to play. -ow $ahu "rammer came into bein". Abu asaswad was sittin" with his dau"hter. how beautiful is the s#y and its stars. imam Ali said why dont you put somthin" down so that poeple #now about their "rammar and understand clearly. The word +fan+ means +craft+. he refers them as bein" a fun a craft. we can e%tract so much . what is a craft it is sometin "that you sit with a craftsman and you spend time with them and they teach you in many way that you become a craftsman and you become a perfectionist. this is to ensure the erson learn the craft perfectly. in our time period has ta#en a stron" tradition away form scholars and dedicatin" towards learnin" and this is a wonderful tradition. It can only be found in cetain places. .eople cant do that on their own. for people to "o directly to the Quran and sunnah. They #now how rich this tradition is and after him came tron"s of ulama/ li#e 0a(i Juwayni/ "ha((ali etcc... imamm baydawi etcc they put down a very intricate methodolo"y for us to learn rulin" that are firm. it preserves us how to asses the te%t but how to understand sciences and there is intricate steps that must be ta#en .we must not loo# over and *ust *ump in the sunnah and this is a "reat problem. We must be sure to aproach it carefully.

lesson 2: There is a methodolo"y that was laisd by the previous ,lama that of we do not "o bac# to what they did and they spent hours and hours and e%planaton. Wisdom is the "uide of the believer. if we dont "o to our rich tradition with thousand of scholars and understandin" the way of the prophet !aw. They shaped the way which we thin#. It shapes the way which we thin#s. It has many benefits on many people and put boundaries how we can read the Quran and the !unnah. They wanna start creatin" new I*tihaad and simply because they want to find somethin" easy for them. We should never find ourselves in deducin" quic#ly. 1 thin"s imam Juwayni says about #nowled"e2 you have to be #een/ time/ period to learn/ Tal#een ,l Alim/not concerned about money etc../ estran"ed with those you are learnin"/ not dealin" with stru""les and empty your schedule and before be"innin" to spea#. we are all students and meet Allah toin sincerity. 3arefully understand. we will reveal to you a very heavy sayin". The prophet !aw teach us this deen is very heavy. "o throu"h it carefully. 4ont be li#e the arrow that flies and dont ta#e anythin" from it. They did not pic# up anythin" but hurt other. ,nderstand what this deen and we dont #now say +La Ahlam+ is half the deen of Islam. $ot everythin" has a strai"ht solution and some may ta#e 5 years and you find a solution in a "iven matter. we are obsessed with the idea of #nowin" and people comin" to us. Imam !hafei did not care about bein" #nownas the shcolar or the Alim. 6bsessed about teachin" the Quran and the !unnah. We need to ensure we are teachin" the sciences what they need to meet Allah and Alah be pleased with them. he says learn the word La adri and do not leard +Adri+ i #now. imam Abu fatah abu 7huddah+ if you learn+ La adri+ people will teach you until you #now whether they are above you or below you . if you say i #now then you will stay i"norant and will never #now and become a Jaahil. 6n the day of *ud"ement the first people who die and !huhada and scholars. They are the first to enter Jahannum. I learn this #nowled"e so i can teach etc.. 8ou learn this #nowled"e so that people can say you are a person of #nowled"e etcc ta#e him adn throw him in the hell fire. he did not learn to teach people because he wanted to be #nown as a scholar. &ay Allah protect us form that state and treat this reli"ion as it need to be treated. Lesson 9: ,sul ul fiqh he says we are tal#in" about the "eneral proofs. he distin"uishes between specifi% proofs and "eneral proofs. Al amr ufi al wu*oob. When you have a command that means obli"ation. this is a "eneral proof. A specific proof of performin" salah. ,sul ul fiqh concerned with "eneral proofs. when Allah prohibits somethin" it means -urman prohibtion. !cholarly consensus is an authoritative principle. These are amonst other thin"what we mean by "e"eral proof comparede to specific proofs. Anythin" specific li#e salaah/ (ina/ fastin"2 Al amr ufid al wu*oob. What come first and what come second. Which one come first Aam te%t or #hass te%t2 these are matters addresses by the ,suliyoun to assess how to deal with these te%ts. we have "eneral rpoofs and how to we use them to e%tract rulin". The last le" of ,sul al fiqh is the state of the one ,sin" these

proofs. What are the Qualification and what he need to #now etc.. Fiqh concerned #nowled"e of detailed rules of islamic law whereas Usul ul fiqh we are concerned with the methods that we need to deduce the rules. 4iscussion surroundin" proofs/ how to use these proofs/ the one who is now "oin" to use these proofs. A term that is 9ahir is where a word has : meanin" but one meanin" has more wei"ht than the other. There are 11 steps and this is the way Imam Al Juwayni describe it for the be"inners. There are different steps by different ,lamas. In more advanced te%ts the are more disa"reements etc.. This is *ust a number of them. maybe he was concerned at his time or maybe he made it simple for us to understands. Types of Speech: ,lama disa"ree on the last one that #alaam consist of verb and a particle. ,lama say there is actually more to a particle and a verd. &ufeed;beneficial and that is understood<. Imam now "ive. Lesson 10 um is a command. $ahy dont sit. habar bein" a declaratory statement 9ayd came Tamanni means wish or hope. "enerally spea#in" there are : types of speech2 12 #habar and :2 inshaah;bein" creative statements habar is when the person in front of you can say if you are truthful or a lie. Inshaah is when you ma#e a statement and someone cant say you are lyin". form of speech that are prrof you lie or ri"ht is #habar. Inshaah are obscure statement when you can see of there is a lie or ri"ht. one of the #ey componets of bein" a faqih is havin" a stron" commaned of the arabic lan"ua"e. The prophet !aw was an arabian prophet. =verythin" is in arabic and e%plained thin" to us in arabic. This is the lan"ua"e Allah !wt chosse to reveal his boo# in. if we want to understand this boo# we need a very deep and nuance of the arabic lan"ua"e. 4ifferent typesof Amr or requests2 if the request is made form someone lower than you that is a dua. We are all lower to Allah then we as# Allah for 4uah. 6h Allah i am ma#in" a duah. of : poeple who are in the same level and i come to you and i say (ayd pic# up your ba" this is not an amr but a request. !omeone who is hi"her "ive aan order to someone who is lower then it is an Amr. In another persperctive it is classifies as -aqiqah and &a*a(2 !peech is literal and fi"urative. !ometin" literal when used in its ori"inal coina"e. the word dabba literally means anythin" that wal#s on the earth. it is a 4abba. I am A 4abba. a car is a dabbad/ horse / don#ey etc.. if you consider how the word 4abba is used is only referrin" to > le""ed animals that wal#s. lin"uistically it is correct as a dabba/ but haqiqa is no it is actually somethin" ascribe to an animal. !alaah is prayer in haqiqa lu"hwiya. in terms of (ohr asr that is haqiqa shariya. when i "o beyond ori"inal it is calle &a*a( Lin"uistically spea#in" salaah means duah and fi"uratively spea#in" it has become haqiqa shariya. when a word os used for its ori"inal usa"e it is haqiqa when used beyind it is &a*a(. Asad refers to An animal lion. ,rfiya meanin" customary. swe have a"reed this is the reality of somethin". li#e the don#ey. -aqiqa ,rfiya for mouse is when used with computer whilst the lin"uistic usa"e in terms of haqiqa Lu"hwiya is the true mouse.