The Shaykh's talk on applying Islam in real life.

The Shaykh: And there is no doubt that there is a gap between Islam and the reality in which humanity lives. And until this gap is removed, we have three solutions before us from which we must choose one: that reality be adjusted to conform to Islam, that reality be adjusted to agree with Islam—this is the first; second, that Islam be adjusted to conform to reality; third, that the adjustment occur to an equal degree between the two, which they call half-solutions or half-measures. It is something that requires no proof or evidence that the requirements of life are ever-changing, and this change is permanent and continuous. The question that arises in this regard is: does the Shari'ah submit to the changing requirements of life, or do the changing requirements of life submit to the Shari'ah? We can put the question another way: does the variable submit to the constant, or does the constant submit to the variable? If the constant submits to the variable, it is no longer constant, but has become variable, and consequently it is no longer fit for the variable to submit to it. And there is no doubt that human intellect is varied and different, and indeed the same intellect is changing and varied, which is neither reasonable nor acceptable.
The student: Peace be upon you.

The Shaykh: And upon you be peace. That the divine constant should submit to the human variable? The variable is in constant need of a constant to care for it and regulate it. And constancy does not mean rigidity and an inability to solve problems. The Shari'ah combined the two elements: constancy and flexibility. In constancy there is authenticity, and in flexibility there is contemporaneity. The second submits to the first and flows from it. And the matter should not be viewed in terms of constancy and rigidity, so that the constant is rejected because it is constant. Rather, it must be viewed in terms of its suitability. If it is suitable, then yes. And if it is not suitable, it is rejected, not because it is constant, but because it is not suitable. The same is said about the old and the new: the old is not rejected because it is old, and the new is not accepted because it is new. Rather, suitability is looked at first and last. And the belief in the suitability of Islam as it is for every time and place is part of the belief in Islam itself. So the Islam of a Muslim is not valid unless he believes in that and is certain of it. This is a very good fact.
The student: Correct, my Shaykh.

The Shaykh: Yes.
The student: This is an interjection.

The Shaykh: It is an interjected phrase.
The student: May Allah reward you...

The Shaykh : How, how.
The student: ... before you forget it.

The Shaykh: Ah, the poet says: "For every meeting of two friends there is a parting *** And all that is less than death is little. And if I miss one after the other *** It is proof that a friend does not last."
The student: May Allah give you health. DidThe Shaykh : Continue with the book by Marwan al-Qaysi with the words I spoke. Let me transfer it now to the tape, because the tape...