An example of the importance of the Sunnah in clarifying the Qur'an
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The Shaykh: And on this occasion, I am giving a very clear example. Allah the Exalted said: [Al-Ma'idah 5:38], Here are two rulings that must be clarified: Who is the thief? Clarification is necessary. From which part? From the hand. Clarification is necessary. Where do we take the clarification from? From the Clarifier, who is the Messenger (peace and blessings be upon him). If a thief steals a cup like this cup, which has no value, its value is... the name of this thief for this cup is, linguistically, a thief. And the one who steals an egg, which is less in value, is a thief. So, is the hadd established against him? Is his hand cut off? Allah says: And this is a thief. No, why? [An-Nahl 16:44] We should look at whether this Qur'anic text is understood by every Arab as it is: ; that is, absolutely, no matter how small the value of the stolen item? The answer is: He (peace and blessings be upon him) said: Muwatta Malik 41:37; so, whoever steals something worth less than a quarter of a dinar, it is not permissible to cut off his hand. How is this, when Allah says and he is a thief? The answer is: we returned to the Clarifier, who is the Messenger (peace be upon him), and he said: Muwatta Malik 41:37; so, the verse was defined by his (peace be upon him) verbal clarification. Therefore, when we read this verse: [Al-Ma'idah 5:38], we must keep in mind that the meaning of the verse is not every thief, but rather the thief whose stolen item reached a value of a quarter of a dinar or more. Now, is the hand cut off from anywhere? The Muslim ruler shows us, if Allah wills, in the near future.
The student: Amen.
The Shaykh: Is the hand of the thief cut off from the Muslim ruler? I say to... there is no hand that is cut off. This was... unfortunately, it has become... Is the hand of the thief cut off from any part of his hand? The answer is no. Why? We do not have a clarification from the Messenger (peace and blessings be upon him) for this hand mentioned here, by his clarification, as is the case with the thief. But we have a clarification of the second type, which is practical action, the practical application. So, the hand of the thief was cut off from the wrist. Therefore, it is not permissible to cut it from here, and it is not permissible to cut it from here. And whoever cuts it from here or here, he applied the wording indicating the hand in the verse, but he contradicted the Messenger (peace and blessings be upon him). So, if he contradicted the Messenger, he contradicted the Qur'an. These are two examples in one verse: how the Prophet (peace and blessings be upon him) clarified sometimes by his speech, sometimes by his action, and sometimes by his approval. And this also has some examples. We will stop here with clarifying the importance of following the path of the believers, because the Qur'an cannot be understood except through them, as they transmit to us what the Prophet (peace and blessings be upon him) did in terms of speech, action, and approval. And perhaps this amount is sufficient, becauseThe Shaykh: Do you see him? He is ready to stand up. Your companion, peace be upon you.
The student : May Allah bless you.
The Shaykh: May Allah honor you. Yes.
The student : ... .
The Shaykh: No, I... after...
The student: Peace be upon you.
Another student: And upon you be peace and the mercy of Allah.
The Shaykh: ... from...
The questioner: Yes, O Shaykh . . . .
The Shaykh: That this...
The questioner: ... if Allah wills... in these questions about a seminar of scholars, but by mail, so she did not ask only Shaykh Al-Albani, but she will ask several people.
The Shaykh: It is not important now.
The questioner: And as he saysThe Shaykh : It is published in the magazine.
The Shaykh : This is the point, I mean.
The questioner: Yes, that is why we wanted, meaning, for the youth to listen to the answer, but we did not want anyone to record it so that it would not be published, because others would benefit from it...
The Shaykh: No, no, it does not matter to me. If it is published to a wider circle, that would be more beneficial for me. As for you, I told you, it is a policy specific to you, so we do not oppose you, at least, but the condition is that it be published as it is.
The questioner : If Allah wills.
The Shaykh: And not in the manner of abbreviation or summarization or alteration. Why? Because it is from knowledge and academic integrity that every statement be attributed to its speaker. This is first. And second, every person who speaks on any topic must be known for his correctness and his error, his guidance and his misguidance, and so on. It is not so if special revealing lights are cast upon him, originating from a certain side, even if that side is the highest Islamic center in the world, which does not exist, and perhaps it will be soon. Publishing these things as the speaker speaks them and as the one who says them pronounces them has two benefits: a benefit for society and a benefit for this person himself, that he be published in his entirety, not that his correctness be taken and his error left. It must be published as it is.
The questioner : May Allah reward you with good.
The Shaykh : .
The questioner: This is from your humility, O Shaykh. May Allah reward you.
The Shaykh : ... May Allah guide you.
The questioner: Hehehe.
The Shaykh: Now, you have wounded me from the aspect of...
The student: ... in his entirety, O Shaykh... hehe.
Another student: O Allah, by their intentions, not... O our Shaykh.
The Shaykh: O Allah, by my intention, not by his statement. Yes.
The questioner: Can we remind the youth of the question, because...
The Shaykh: Why not? Please, go ahead.
The questioner : ... .
The Shaykh: And this has another benefit. I am reminding you of it to complete my previous observation that I will show you my weakness now, so you will remind me.
The questioner: No, if Allah wills, your memory will be strong, if Allah wills.
The Shaykh : May Allah bless you.
[As for] the thief, the male and the female, amputate their hands
وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَاCut off their hands
فَاقْطَعُوا أَيْدِيَهُمَاAnd the thief, male and female,
وَالسَّارِقُ وَالسَّارِقَةُCut off their hands
فَاقْطَعُوا أَيْدِيَهُمَاAnd the thief
وَالسَّارِقُAnd We revealed to you the message that you may make clear to the people what was sent down to them
وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْAnd the thief
وَالسَّارِقُnot to cut off the hand except for a quarter of a dinar and upwards
لا قطعَ إلا في ربع دينار فصاعدًاAnd the thief
وَالسَّارِقُnot to cut off the hand except for a quarter of a dinar and upwards
لا قطعَ إلا في ربع دينار فصاعدًا[As for] the thief, the male and the female, amputate their hands
وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَاThe student: Amen.
The Shaykh: Is the hand of the thief cut off from the Muslim ruler? I say to... there is no hand that is cut off. This was... unfortunately, it has become... Is the hand of the thief cut off from any part of his hand? The answer is no. Why? We do not have a clarification from the Messenger (peace and blessings be upon him) for this hand mentioned here, by his clarification, as is the case with the thief. But we have a clarification of the second type, which is practical action, the practical application. So, the hand of the thief was cut off from the wrist. Therefore, it is not permissible to cut it from here, and it is not permissible to cut it from here. And whoever cuts it from here or here, he applied the wording indicating the hand in the verse, but he contradicted the Messenger (peace and blessings be upon him). So, if he contradicted the Messenger, he contradicted the Qur'an. These are two examples in one verse: how the Prophet (peace and blessings be upon him) clarified sometimes by his speech, sometimes by his action, and sometimes by his approval. And this also has some examples. We will stop here with clarifying the importance of following the path of the believers, because the Qur'an cannot be understood except through them, as they transmit to us what the Prophet (peace and blessings be upon him) did in terms of speech, action, and approval. And perhaps this amount is sufficient, becauseThe Shaykh: Do you see him? He is ready to stand up. Your companion, peace be upon you.
The student : May Allah bless you.
The Shaykh: May Allah honor you. Yes.
The student : ... .
The Shaykh: No, I... after...
The student: Peace be upon you.
Another student: And upon you be peace and the mercy of Allah.
The Shaykh: ... from...
The questioner: Yes, O Shaykh . . . .
The Shaykh: That this...
The questioner: ... if Allah wills... in these questions about a seminar of scholars, but by mail, so she did not ask only Shaykh Al-Albani, but she will ask several people.
The Shaykh: It is not important now.
The questioner: And as he saysThe Shaykh : It is published in the magazine.
The Shaykh : This is the point, I mean.
The questioner: Yes, that is why we wanted, meaning, for the youth to listen to the answer, but we did not want anyone to record it so that it would not be published, because others would benefit from it...
The Shaykh: No, no, it does not matter to me. If it is published to a wider circle, that would be more beneficial for me. As for you, I told you, it is a policy specific to you, so we do not oppose you, at least, but the condition is that it be published as it is.
The questioner : If Allah wills.
The Shaykh: And not in the manner of abbreviation or summarization or alteration. Why? Because it is from knowledge and academic integrity that every statement be attributed to its speaker. This is first. And second, every person who speaks on any topic must be known for his correctness and his error, his guidance and his misguidance, and so on. It is not so if special revealing lights are cast upon him, originating from a certain side, even if that side is the highest Islamic center in the world, which does not exist, and perhaps it will be soon. Publishing these things as the speaker speaks them and as the one who says them pronounces them has two benefits: a benefit for society and a benefit for this person himself, that he be published in his entirety, not that his correctness be taken and his error left. It must be published as it is.
The questioner : May Allah reward you with good.
The Shaykh : .
The questioner: This is from your humility, O Shaykh. May Allah reward you.
The Shaykh : ... May Allah guide you.
The questioner: Hehehe.
The Shaykh: Now, you have wounded me from the aspect of...
The student: ... in his entirety, O Shaykh... hehe.
Another student: O Allah, by their intentions, not... O our Shaykh.
The Shaykh: O Allah, by my intention, not by his statement. Yes.
The questioner: Can we remind the youth of the question, because...
The Shaykh: Why not? Please, go ahead.
The questioner : ... .
The Shaykh: And this has another benefit. I am reminding you of it to complete my previous observation that I will show you my weakness now, so you will remind me.
The questioner: No, if Allah wills, your memory will be strong, if Allah wills.
The Shaykh : May Allah bless you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.