A meeting with Nasser al-'Umar regarding the jurisprudence of reality and the Shaykh's discussion of it.

The questioner : They turned him back from the airport twice!

The Shaykh : I mean, is he prohibited from traveling?

The questioner: Yes.

The Shaykh : As a traveler.

The questioner : But, if Allah wills, you will meet him, especially if you come!

The Shaykh : If Allah wills.

The questioner : Yes, and you will take him and discuss with him, because as far as I know, he is one of the best students of knowledge.

The Shaykh : What Allah willed.

The questioner : In the Kingdom.

The Shaykh : What Allah willed.

The questioner : By Allah, this is all I know about him, yes, and especially his focus on the Sunnah.

The Shaykh : What Allah willed.

The questioner : And his specialization is the specialization of the Sunnah.

The Shaykh : What Allah willed.

The questioner : And despite that, these issues you mentioned are estimated matters, O our Shaykh.

The Shaykh: Yes.

The questioner : And open to discussion with him so that he can show you what you see and benefit from your guidance and observations!

The Shaykh : Excuse me, may Allah bless you.

The questioner: Yes.

The Shaykh : In any case, we advise the believers.

The questioner : May Allah reward you with good.

The Shaykh : And you, bring it out so we can see.

The questioner : We continue with the second point.

The Shaykh: Yes.

The questioner : Second, among what is established in the principles of the Shari'ah is that what is not obligatory except by it is obligatory.

The Shaykh: Yes.

The questioner : And the ruling on a thing is a branch of its conceptualization.

The Shaykh: Yes.

The questioner : Therefore, whoever undertakes to judge reality and delve into its depths must be well-versed in this reality.

The Shaykh : So, whoever undertakes what?

The questioner : To delve into this reality.

The Shaykh : Yes.

The questioner : To speak about reality.

The Shaykh : Yes.

The questioner : Must be well-versed in this reality, aware of its secrets, knowledgeable of its principles and branches, and if he does not specialize in it, he must refer to the specialists.

The Shaykh: Perfect.

The questioner : From the perspective of the divine guidance: .

The Shaykh: Perfect.

The questioner : Third, if it is permissible for a student of knowledge not to learn much of the worldly sciences like medicine, economics, and engineering, then it is not permissible for him not to have a general grasp of the jurisprudence of reality, even if he does not specialize in it; it is not required that he specialize in it, but he should have a general grasp, and the difference between this knowledge...

The Shaykh : Excuse me, repeat the phrase?

The questioner : Yes?

The Shaykh : Repeat it to me.

The questioner : I repeat it: If it is permissible for a student of knowledge not to learn much of the worldly sciences like medicine, economics, and engineering, then it is not permissible for him not to have a grasp of the jurisprudence of reality!

The Shaykh : This is an accident.

The questioner: Yes.

The Shaykh : This is a mistake. Remove "jurisprudence of reality" and put in its place what is more important than it?

The questioner: Yes.

The Shaykh : Jurisprudence.

The Shaykh : Jurisprudence of the Book and the Sunnah. Would the statement then be sound?

The questioner : The statement is sound, O Shaykh, but I am branching out because what follows comes. If you complete it, O Shaykh.

The Shaykh : No problem, no problem.

The questioner: Yes.

The Shaykh : I hope that...

The questioner : Abu 'Abd al-Rahman.

The Shaykh : If we remove, if we remove the jurisprudence of reality.

The questioner: Yes.

The Shaykh : After the word "it is not permissible for him."

The questioner: Yes.

The Shaykh : And we put in place of the jurisprudence of reality the jurisprudence of the Book and the Sunnah, would the statement be correct regarding those you are speaking about? Is my question clear?

The questioner : Clear, Shaykh.

The Shaykh : Okay, what is the answer, please?

The questioner : I want to clarify first, then I will return to what you said. If you are satisfied, I will, if Allah wills, clarify my point of view?

The Shaykh : Welcome.

The Shaykh : Did you find it, O Shaykh, in the explanation?

The Shaykh : This is thick. If he greets you too, or Nasser, welcome, hello.

The questioner : If you permit, O Shaykh.

The Shaykh : Please go ahead.

The questioner : I am speaking now about the jurisprudence of reality.

The Shaykh: Yes.

The questioner : As for what is obligatory for the student of knowledge regarding the jurisprudence of the Book and the Sunnah and the sciences of the Book and the Sunnah, you have explained in your letter...

The Shaykh : No.

The questioner : But in this topic.

The Shaykh : This is not the answer.

The questioner : Yes, but in this topic, I say: Is it permissible for the student of knowledge, O our Shaykh, for the student of knowledge to have a general grasp of the jurisprudence of reality?

The Shaykh : It is permissible.

The questioner : To not have any grasp of it at all.

The Shaykh : It is permissible, because I am asking you.

The questioner: Yes.

The Shaykh : His grasp of the jurisprudence of reality, are we not in agreement that it is a collective obligation?

The questioner : Yes.

The Shaykh : Okay, so why is it not permissible for him to be present at the funeral prayer while he is in the mosque and not stand to pray? Is it permissible or not permissible?

The questioner : It is permissible.

The Shaykh : Okay, why is it not permissible for him not to be well-versed in the jurisprudence of reality?

The questioner : On the condition that it is not a specialization, even the grasp, you do not see that!

The Shaykh : May Allah bless you. I say no to specialization. I am repeating your words, Abu Badr. I am repeating your own words?

The questioner : Yes, yes, I say that he should not have a grasp of the jurisprudence of the Book and the Sunnah?

The Shaykh : I, even this, when I told you to remove the jurisprudence of reality.

The questioner: Yes.

The Shaykh : And put in the jurisprudence of the Book and the Sunnah, the phrase is also incorrect!

The questioner : Yes.

The Shaykh : Because we said in the previous session these people who do not know, it is permissible for them.

The questioner : It is permissible for them.

The Shaykh : Okay, if it is permissible for them not to know and not to have a grasp of the jurisprudence of the Book and the Sunnah.

The questioner: Yes.

The Shaykh : Is it not permissible for them not to have a grasp of the jurisprudence of reality, a fortiori?

The questioner : A fortiori.

The Shaykh : Is it clear or not? And therefore, this phrase is among the phrases that need to be amended, if it is not in need of...

The questioner : Cancellation.

The Shaykh : Cancellation.

The questioner : I am thinking now of canceling it, but I want to complete the phrase first!

The Shaykh : Yes, please go ahead.

The questioner : So if you want to ask me anything now.

The questioner : We say.

The Shaykh: Yes.

The questioner : And the difference between this knowledge and others.

The Shaykh : In something, yes, yes, please, please.

The questioner : If it is permissible for a student of knowledge not to learn much of the worldly sciences like medicine, economics, and engineering, then it is not permissible for him not to have a general grasp of the jurisprudence of reality, even if he does not specialize in it.

The Shaykh: Yes.

The questioner : And the difference between this knowledge and other worldly sciences is that the jurisprudence of reality is among the sciences of the Shari'ah, some of which are built upon each other, whereas those are among the sciences of the world, which the jurist is not required to know and study, unlike the jurisprudence of reality, which the student of knowledge cannot do without, due to the need for it in many contemporary issues of fatwa!

The Shaykh : The complete speech is as I initially stated.

The questioner: Yes.

The Shaykh : It does not change anything of the crookedness of this phrase. And therefore, I advise amending it. It can be said, for example, it is good for the student of knowledge!

The questioner: Yes.

The Shaykh : Not "it is not permissible for him," how is it not permissible for him.

The questioner : It is good.

The Shaykh : It is good.

The questioner : Yes, we return. We said, based on this starting point!

The Shaykh: Yes.

The questioner : And we amend the entire formulation as you mentioned!

The Shaykh : Yes, that is right.

The questioner : Because it is permissible for him not to place.
The student : Peace be upon you, O Shaykh.

The Shaykh : And upon you be peace and the mercy of Allah.

The questioner : Because the jurisprudence of reality is among the collective obligations.

The Shaykh: Yes.

The questioner: Yes.

The Shaykh: Go ahead.

The questioner : ... a matter, O Shaykh.

The Shaykh : As you wish.

The questioner : I have a text for you, if Allah wills.

The Shaykh : Very well, may Allah reward you with good.

The questioner : In its entirety, then.

The Shaykh: Yes.

The questioner : Ah, I said this letter, fourth, after the effort, research, and toil, I met with a number of students of knowledge and scholars for its sake, and I discussed with them, and they discussed with me, and I asked them, and they guided me, and I took from their observations and ideas. I do not claim that it is free from an observation or a point of view or an error, but my right upon my noble brothers, or upon my brothers, is that they point out to me what they see of a point of view or a correction so that I may address it in another edition, by the permission of Allah, and that they do not attribute to a phrase more than it can bear, but rather they should attribute to it the best interpretation as long as they find for it a good interpretation. I only want to reform what I can, and what I am successful in, by Allah, with my thanks to them in advance and my prayer for them and for me for success and sincerity, and peace. This is the introduction.

The Shaykh: Yes.

The questioner : Regarding what relates to the ruling in the jurisprudence of reality. Now I recorded what relates to this issue.

The Shaykh : Okay, I want the phrase in the body of the book, how is it?

The questioner : Yes, but here I did not enter.

The Shaykh : I want you to speak about the jurisprudence of reality!

The questioner: Yes.

The Shaykh : How was your speech in it? I assigned you this assignment, yes.

The questioner : You have honored me.

The Shaykh : May Allah honor you when you warned me of your travel tomorrow, otherwise I would have devoted myself to reading.

The questioner : May Allah reward you, O Shaykh.

The Shaykh : This letter and cooperation.

The questioner : May Allah bless you.

The Shaykh : Expressing what we have of opinion or benefiting from my opinion, etc., but when you gave me that warning!

The questioner : May Allah reward you with good.

The Shaykh : I said we shorten the path, we say.

The questioner : Okay, on page nine also, O Shaykh.

The Shaykh: Yes.

The questioner : Yes, first, I said the foundation of this knowledge.

The Shaykh: Yes.

The questioner : This is an important point, we start with it. I said some students of knowledge imagine that the jurisprudence of reality is a new science and a modern culture, and this is a deficiency in conceptualization and a lack in knowledge, because its foundation is in the Qur'an and the Sunnah and the speech of the Salaf of the nation, yes...

The Shaykh : I want from you the place where you addressed the explanation of the ruling of this jurisprudence?

The questioner : Nine, I didn't tell you, O Shaykh, I have a text in it, other than the text I mentioned here. I said the jurisprudence of reality is an authentic science upon which many sciences and rulings are built, and in its light, decisive positions are taken. Yes, this is what I remember. Any text that it is obligatory in every letter, other than what you mentioned to you previously. And this phrase and the phrase we read a little while ago!
That it is an authentic science and among the sciences of the Shari'ah only.

The Shaykh : Yes.

The questioner : As for the rest, they are a detail of the jurisprudence of reality...

The Shaykh : Good, if Allah wills.

The questioner : Well, I said at the end that after explaining the foundations of this science in the Book and the Sunnah, I point to the Salaf’s concern with it. So Abu Bakr, as I explained in the story of the Persians and the Romans, paid special attention to this issue. Yes, and here are the Companions following these events with meaningful attention, and they grieved and rejoiced based on what they knew of the impact of defeat and victory on the lives of Muslims, both present and future, and so on. Yes, and I said that the scholars from the Salaf of this Ummah were better in action due to their good cooperation with their reality. Imam Ahmad ibn Hanbal in the fitnah of the claim that the Qur’an is created, and Shaykh al-Islam Ibn Taymiyyah in his stance toward the Tatars, and Ibn al-Qayyim in what he recorded about the fiqh of reality and the need for the mufti to have it, and al-‘Izz ibn ‘Abd al-Salam in his eternal stances toward the Christians and those who allied with them, of course.The Shaykh : ‘Abd al-Rahman ibn Sa’di mentioned in his tafsir that the fiqh of reality, and that the Muslim’s fiqh of his reality, is among the necessities of knowing “La ilaha illa Allah” in its correct meaning. And why? Because with the fiqh of reality, the principle of al-wala’ wa al-bara’ (loyalty and disavowal) is completed, and this principle is one of the foundations of the creed of tawhid (the oneness of Allah) that “La ilaha illa Allah” brought. Yes.

The Shaykh: Yes.

The questioner : So no specific texts came... And after what has preceded, it has become clear to us the foundation of this science and its importance through the Book and the Sunnah and the fiqh of the Salaf of the Ummah. So it is fitting for the scholars, especially, and the students of knowledge, generally, to realize this truth and deal with it, in order to realize the concept of “La ilaha illa Allah” and to adhere to the methodology of the Book and the Sunnah and to adhere to the path of the believers!

The Shaykh : And I say here, in an exaggeration, meaning obligating the students of knowledge with this fiqh, this is not good. This is something the scholars are obligated with, who are the reference of the Ummah in issuing fatwas from them!

The questioner: Yes.

The Shaykh : To address some of the reality. As for the students of knowledge, the students of knowledge, we obligate them to work with the fiqh of the Book and the Sunnah, and fiqh as you know, there are types of fiqh of the Book, fiqh of the biography, fiqh of the Sunnah, fiqh of the language. Perhaps you know a book called “Fiqh al-Lughah” (Fiqh of the Language)!

The questioner : It is known.

The Shaykh : Ah, and finally you will hear something strange: the fiqh of the Torah and the Gospel. What is your opinion? I am asking you now: the fiqh of the Torah and the Gospel, what is your opinion?

The questioner : I do not know what is meant by this?

The Shaykh : That one studies what is in the Torah and the Gospel of texts that can be benefited from to establish the argument against these disbelievers and polytheists who do not believe in Allah or His Messenger, and they attribute to some of the prophets and messengers what is not fitting for them, and so on, from the perspective of:
“I knew evil not for evil, but to avoid it, *** And whoever does not know evil from good falls into it.” Ah, what do you think of this new fiqh? Do you not see that it should be that there are people who know how to argue with the disbelievers!

The questioner : Yes.

The Shaykh : Yes, is this not also part of the fiqh of reality that you are singing about, and I built another fiqh on it, which is the fiqh of the Torah and the Gospel? This is exactly of this kind!

The questioner: Yes.

The Shaykh : But I want to say, do we obligate the students of knowledge with the fiqh of the Torah and the Gospel? The answer is no!

The questioner: No.

The Shaykh : Do we obligate the students of knowledge with the fiqh of reality? The answer is no. Rather, this is one of the collective obligations (fard kifayah) that it is fitting for some scholars to be knowledgeable about. As for occupying the students of knowledge with this, this is not what should be done. Is this an exaggeration?

The questioner : Do you allow me a comment, O Shaykh!

The Shaykh : No problem, no problem.

The questioner : So that I write or not.

The Shaykh: All right.

The questioner : Do you permit me, what you are saying, I will comment on it.

The Shaykh : Please, write, but...

The questioner : ... also.

The Shaykh : And I tell you, widen this paper, write a comment on a page, write a comment on a page like this.

The questioner: Yes.

The Shaykh : You have your freedom in writing.

The questioner : ...

The Shaykh : Ah, there is a book that is a bit wide!

The questioner : Yes, this is on page nineteen, yes.

The Shaykh : Read the phrase you read last.

The questioner : And through what has preceded, it has become clear to us the foundation of this science, the foundation of this science.

The Shaykh: Yes.

The questioner : And its importance through the Book and the Sunnah and the fiqh of the Salaf of the Ummah, so it is fitting for the scholars, especially, and the students of knowledge, generally, to realize this truth and deal with it, in order to realize the concept of “La ilaha illa Allah” and to adhere to the methodology of the Book and the Sunnah and to sustain the path of the believers.

The Shaykh : I see that mentioning the students of knowledge in this sentence is an exaggeration, so I suggest deleting “students.”

The questioner: Yes.

The Shaykh : Because this science, or this fiqh called the fiqh of reality, is agreed upon to be one of the collective obligations (fard kifayah)!

The questioner: Yes.

The Shaykh : Since the matter is thus, it is not befitting in the first place to burden students of knowledge with occupying themselves with this, knowing that they have not yet mastered the primary and most important jurisprudence, which is the jurisprudence of the Book and the Sunnah. Therefore, I say that mentioning students of knowledge in this context is something that is not befitting to mention. Rather, I do not recommend directing this advice to scholars in general, but only to some of them, those who, first, are aided by their circumstances and time, and second, have some psychological readiness to look into what is happening in the reality of the world today. This is the first point. Second, I do not see it as sound in terms of Shari'ah policy to occupy the minds of students of knowledge with such collective obligations. I gave you an example earlier and said that you will hear something astonishing, which some have called the jurisprudence of the Torah and the Gospel. We know that the principle for the general Muslim population is that they should not study the Torah and the Gospel, as stated in the hadith of Jabir ibn 'Abd Allah al-Ansari, in which the Prophet (peace and blessings be upon him) said: For the sake of benefit, I mention that what came in this hadith in the interpretation of al-Hafiz Ibn Kathir, in the wording: This is an addition, namely the mention of 'Isa (peace be upon him) in this hadith and his pairing with Musa, which is a denunciation that is not authentic. So this is the principle regarding the reading and occupying the general Muslim population with studying the Book and the Sunnah. This is not permissible because it is the kind of delving that the Messenger of Allah (peace and blessings be upon him and his family) condemned in 'Umar ibn al-Khattab, whom our Prophet (peace and blessings be upon him and his family) rightly described as al-Farouq (the one who distinguishes truth from falsehood). He said, "You did not take a path until Satan took a path before you." So what do you think if we say that it is befitting, in the sense of knowing the reality and in the sense of doing well in refuting these disbelievers who believe in the Torah and the Gospel and establishing the argument against them? But if it is said that this is jurisprudence, and its scope is specified and narrowed, and it is restricted to a group of scholars who have special talents and have times that aid them in studying the Torah and the Gospel to establish the argument against these disbelievers, I do not deny that. Rather, I say it is also among the collective obligations. But we do not burden scholars in general, who occupy themselves with the jurisprudence of the Book and the jurisprudence of the Sunnah, authenticating and weakening hadiths, and studying interpretations, and there are so many of them in this time! And so on. Also, all these scholars must be aware of the jurisprudence of reality, and that includes what I hinted at earlier, that they should understand what is in the Torah and the Gospel and know how to eat the shoulder (refute them) and how to establish the argument against these disbelievers. If the scope of the jurisprudence of reality is narrowed and restricted to a group of scholars with special talents and specific lessons that aid them, then this is the obligation. But expanding the scope to include all scholars, let alone bringing students of knowledge into it, I say this is an exaggeration. I know that the motive for this exaggeration is concern for this knowledge, but not every knowledge should be attended to as is obligatory in individual obligations. All of us in this gathering and elsewhere know that the Muslim who has reached the age of accountability is individually obligated to know, for example, the rulings of ritual purity, from the full ritual bath to the ablution, the purity of clothes, the purity of the place, how the validity of the prayer is affected, and so on. But if he is poor, he is not obligated to know the rulings of zakah, he is not obligated to know how the rituals of Hajj are performed, and so on. But if he becomes wealthy, it becomes obligatory for him, and so on. So all the more so, we should not expand the scope of obligating this knowledge, which is a collective obligation, the jurisprudence of reality, to all students, let alone to all scholars. Rather, it is said that some scholars should do it, otherwise we would put scholars in general in difficulty. All of us know that many scholars, past and present, write on the rulings of prayer and zakah, and so on, and most of them do not know the difference between authentic and weak hadiths. So we say it is obligatory for them to be specialists in the science of hadith. We say no, not all of them, this is the obligation. But this does not mean that they should narrate whatever comes to mind. Rather, they should ask the people of knowledge. This is what is said regarding this knowledge. If the same were said regarding the jurisprudence of reality, we would have elevated the status of the jurisprudence of reality more than what reality requires. This is an observation regarding this statement. And we ask Allah to guide us to the straight path. Please!

The questioner : Shaykh, may I consider it a sufficient and clear statement on the topic? Do you permit us to place it, may I place it as an introduction? I will say, "I researched with my Shaykh in jurisprudence, then he mentioned what he mentioned. I quote it verbatim, and in the places you pointed out, I will place comments underneath!"

The Shaykh: Yes.

The questioner : And I will also clarify in this aspect. If you permit this, the picture will indeed be clear in this aspect?

The Shaykh : From my side, I have no objection, because when I say a word and I see it as correct, I believe it is obligatory to publish it!

The questioner : May Allah reward you.

The Shaykh : Yes, but nevertheless, "their matter is by consultation among them." What is your opinion?

The questioner : ... I see that this is obligatory.

The Shaykh : What is your opinion?
The student : ... May Allah reward you with good.

The Shaykh : Not by blind following, right?The Shaykh : He said so, so be it, O Allah.

The questioner : The jurisprudence of reality requires that.

The Shaykh : Hahaha, if that is the case.

The questioner : Yes, I have an observation, Shaykh.

The Shaykh : Yes.

The questioner : If I say, before quoting it...

The questioner : The other : This is natural, this does not need explanation!

The questioner : Before I publish it.

The Shaykh : That is it, I have answered you.

The questioner : The other : This is without request, because I do not want, if you haveThe Shaykh : The other : an observation, it should be before publication and not after publication!

The Shaykh : You have done well, may Allah reward you with good.

The questioner : Yes.

The Shaykh : May Allah reward you with good.

The questioner : Because we would return to the same...

The Shaykh : You are Abu al-Badr, if Allah wills.

The questioner : I want to read the conclusion.

The Shaykh : Please, we ask Allah for a good conclusion.
The students: Amen.

The questioner : After that, here we are, after this blessed journey with the jurisprudence of reality, we reach the truth that there is no doubt in it, and that this knowledge is a root of the roots of our call and a foundation for many of the rulings and positions. So it is fitting for the student of knowledge to give it its due care and attention and consider it a pillar of the pillars of knowledge and a support of its supports!

The Shaykh : This demolishes what we agreed upon, hahaha.

The questioner : I said I will add the same comment, this is what I want.

The Shaykh: Yes.

The questioner : That I write one, look at the introduction he mentioned.The Shaykh

The Shaykh : Ah, here the student of knowledge is also, like there, the student of knowledge is not mentioned.

The questioner : So for this reason I read this place.

The Shaykh: Yes.

The questioner: Yes.

The Shaykh : And rather, some scholars, for the previous explanation.

The questioner : And beware, beware that its learning is considered voluntary or optional!

The Shaykh : How?

The questioner : That its learning is considered voluntary or optional.

The Shaykh : That its seeking is what?

The questioner : Voluntary or optional.

The Shaykh : Voluntary.

The questioner : Ah, voluntary or optional.

The Shaykh: Yes.

The questioner : Yes, because we agreed that it is a collective obligation.

The Shaykh : Okay, so if it is a collective obligation, for the rest, what will it be?

The questioner : Voluntary.

The Shaykh : Okay, why do you deny that!

The questioner : And therefore I wanted to read this phrase to place my understanding in it, that it clarifies that it is a collective obligation and becomes an individual obligation for the others, I place "voluntary" there.

The Shaykh : Voluntary, yes, this is it!

The questioner : I place this comment underneath, I say.

The Shaykh: Yes.

The questioner : A footnote.

The Shaykh: Yes.

The questioner : Yes, that this knowledge is a collective obligation.

The Shaykh: Yes.

The questioner : So if some perform it, it becomes voluntary for the rest.

The Shaykh: Yes.

The questioner : And optional.

The Shaykh: Yes.

The questioner : Yes, so the enemies are vigilant, working day and night to corrupt the earth, and they claim that they are reformers. If we are negligent of them and leave the field to them, they will mess around. When will the building ever be completed if you are building and another is demolishing!

The Shaykh : Demolishing.

The questioner : And if we are negligent in this knowledge and leave it to others, the enemies will take advantage of us, of the Ummah in general and of the students of knowledge in particular, as is the case of the hypocrites and the secularists, and their habit in every gathering and forum, and our Ummah will continue to stumble in its positions!

The Shaykh : Remove, remove the word "students," my brother!

The questioner: Yes.

The Shaykh : Remove the word "students"!

The questioner : With "scholars," yes, may Allah bless you. Yes, okay, and our Ummah will continue to stumble in its positions, a burden on its enemies, following their wind and strength, so no specification for the future and no stability in its positions and no methodology in its loyalty and disavowal, and neglecting this knowledge.

The Shaykh: What?

The questioner : And neglecting this knowledge.

The Shaykh : And neglecting, yes.

The questioner : Yes, and neglecting this knowledge weakens the connection of the base of students of knowledge with the leadership of scholars and callers and reformers!

The Shaykh : Yes.

The questioner: Yes.

The Shaykh : Note it, "neglecting this knowledge."

The questioner: Yes.

The Shaykh : And even if it is from some scholars.

The questioner : Yes, and even if it is from some of the scholars, yes, it weakens. Neglecting this knowledge, even by some of the scholars, weakens the connection between the students of knowledge and the leadership of the scholars, preachers, and reformers.

The Shaykh : This is the correct view.

The questioner: Yes.

The Shaykh: Yes.

The questioner : And it provides the opportunity for the hypocrites and the mischief-makers to destroy the Ummah, alienate it, and lead it behind its enemies in every situation and at every time. And through this, despair and hopelessness creep into the hearts of the believers, and the zealous ones withdraw seeking safety and avoiding fitnah (trial, discord or temptation), and the Ummah is left to the corrupters on earth. And this is the ultimate desire of the secularists and the destination of their journey. And here we say: the Ummah should be chaste (pure) except that Allah should intervene with mercy from Him and favor. And Allah is the Owner of great favor. Yes.

The Shaykh : I see, I see.

The questioner : And finally, I whisper in the ear of every student of knowledge to place his hand in the hands of his scholars, and not to cut off a matter without them, and not to listen to the words of the talebearers, the envious, and the malicious, and to know that the flesh of the scholars is poisoned, and the Sunnah of Allah regarding those who belittle them is known. So take this and adhere to it, and you will be among the successful!

The Shaykh : That is it.

The questioner: Yes.

The Shaykh : I see, if you do not see an objection to adding the following opinion to the message!

The questioner: Yes.

The Shaykh : And it is that it is obligatory upon the Muslim state.

The questioner: Yes.

The Shaykh : No, of course, because the land is inhabited.

The questioner: Yes.

The Shaykh : That it is truly obligatory upon the Muslim state.

The questioner: Yes.

The Shaykh : That there be in its Shura (council) council.

The questioner: Yes.

The Shaykh : Scholars of various specializations, including scholars of the jurisprudence of reality (fiqh al-waqi'), even if they are not scholars of the jurisprudence of the Book and the Sunnah, because when there are scholars of the jurisprudence of reality in the Shura council of the Muslim state, it is presumed, a fortiori, that there should be in this council jurists of the Book and the Sunnah, and of every science that is a collective obligation (fard kifayah)?

The questioner: Yes.

The Shaykh : In that case, this council is the one to which the study of what befalls the Muslims and what strikes them of calamities is presented, to devise solutions for treating them. This council, as a whole, and not by any individual among its members.

The questioner : Yes.

The Shaykh : Whether this individual is a jurist of the Book and the Sunnah, or a jurist of reality.

The questioner: Yes.

The Shaykh : This alone does not suffice, and rather, as Allah the Exalted said: .

The questioner: Yes.

The Shaykh : This is a suggestion from me; if you see that recording it is good, then you have done well.

The questioner : I am recording it in your name.

The Shaykh : And attributing it to you.

The questioner: Yes.

The Shaykh : And the transmitter.
The students: Hehehe.

The Shaykh : Hehehe.

The questioner: Yes.

The Shaykh: All right.

The questioner : Because this is a Shaykh (scholar or teacher) from the perspective of the honor of the knowledge.

The Shaykh : May Allah bless you, and we ask Allah to teach us what benefits us and to increase us in knowledge.

The questioner : I say, so that you can correct Abu Badr.

The Shaykh: Go ahead.

The questioner : Of course, he mentioned seven sources from the sources of the jurisprudence of reality.

The Shaykh : Yes.

The questioner : And he said: First, the Noble Qur'an and its exegesis; second, the Prophetic Sunnah; third, the biography of the Salaf (the earliest generations); fourth, books of creed and jurisprudence; fifth, the study of the Musnads (collections of hadith) and the books of Sunan; sixth, political sources; seventh, media sources, which are among the most important contemporary sources, whether they are audio, written, or visual. The most prominent of these are newspapers, magazines, periodicals, news agency bulletins, radio, television, tapes, and documents, among other contemporary media. And I point out at the end of this the following: What is your opinion of this point!

The Shaykh : The pitfalls: everyone knows that they do not publish to the Islamic world what they plot against them. So how can this be a reason for knowing reality? It must be said: it should be that there are, what do they call them, correspondents, for example.

The questioner : Media personnel.

The Shaykh : Or news reporters, or Islamic media journalists, who study reality within the limits of their creed and religion. And it is not befitting for us to be a burden, as you pointed out. How is this? This does not align with this.

The questioner: Yes.

The Shaykh : What you pointed to does not align with these last sources that you pointed to!

The questioner: O our Shaykh.

The Shaykh : This requires qualification!

The questioner : The other: This is what he mentioned.The Shaykh : In his statement and his words.

The Shaykh: Go ahead.

The questioner : The other: And they are guidelines and precautions. I said: Given the multiplicity of the sources of this knowledge and the multiplicity of its fields, there are errors that some of those who claim affiliation with it may fall into, which calls for setting guidelines. So I drew attention to some precautions to protect this knowledge from those who intrude upon it and to protect its students from deviation and dispersion. So I mentioned first: adherence to the Sharia principles and the rational scientific starting points in describing reality, predicting results, and seeing the future. Second: verification in transmitting and receiving news. And I mentioned this issue and explained that the reason for this is that some of the modern sources... moderation and balance in receiving should not be at the expense of the Book and the Sunnah. And I explained this matter: good treatment and avoiding risks and pitfalls. I mentioned that taking from these things requires these guidelines!

The Shaykh : Yes, but this cannot be implemented. You have set theoretical guidelines. This will not happen except with the previous suggestion. And this is a branch that does not relate to the government, nor to an individual, nor to a group, as we hear that BBC London is not a government radio station, but rather an association, for example, or what do they call it.

The questioner : The other: The televisions in America are companies!

The Shaykh : Companies.

The questioner : Private sector.

The Shaykh : Companies.

The questioner: Yes.

The Shaykh : There must be, if the state does not undertake this collective obligation (fard kifayah) that assists in understanding the jurisprudence of reality and comprehending the jurisprudence of reality, and the state does not undertake it, and it is the most deserving, most entitled, and strongest to be able to perform this collective obligation, then there must be a company composed of zealous Muslims, and they should employ people to transmit news, as the disbelievers do. And in that case, we will not be a burden in receiving news from our enemies and opponents, and then try to apply the qualification that you mentioned!

The questioner: Yes.

The Shaykh : No one can, no human being can, if he wants to verify the truth of some of these news, verify it, because its sources are completely foreign. If we wanted to verify the truth of some news.

The questioner: Yes.

The Shaykh : In the Torah and the Gospel.

The questioner : Yes, may Allah have mercy on you.

The Shaykh : May Allah have mercy on you.
The students: May Allah have mercy on you.

The Shaykh : We have no means of knowing the news!

The questioner: Yes.

The Shaykh : That is in the Torah and the Gospel, what is true and what is not true, except by comparing it with the news of the people of truth.

The questioner: Yes.

The Shaykh : And trustworthiness, and so on.

The questioner: Yes.

The Shaykh : So if these people are not present, the desire of the one who wants to know the jurisprudence of reality truly, relying on news that you want us to get from the lands of disbelief, misguidance, open sinfulness, and lewdness, cannot be realized. In that case, the verification that you hinted at cannot be achieved.

The questioner: Yes.

The Shaykh : And therefore, this jurisprudence of reality is now theoretical, and it cannot be practical except by establishing a company that employs people to transmit news in reliable ways that fully apply the science of hadith terminology.

The questioner: Yes.

The Shaykh : And I say.

The questioner : The other: If this does not exist, O Shaykh, until this matter exists.

The Shaykh : Yes, it is difficult to achieve!

The questioner : The other: But we can benefit, O Shaykh, from some!

The Shaykh : O Shaykh, may Allah bless you, with the abundance of news and the abundance of reporters.

The questioner: Yes.

The Shaykh : From the disbelievers, the researcher is lost between these news items, and this cannot be verified except very rarely. And therefore, your question reminds me.