Explanation of the author's statement: For this reason, they are called the People of the Book and the Sunnah, and they are called the People of the Community, because the community is gathering, and its opposite is division, even if (the word)
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The Shaykh : He says: "For this reason, they are called the People of the Book and the Sunnah; they are called the People of the Book and the Sunnah", referring to the Book and the Sunnah by their affirmation of them, their adherence to them, and their preference of them over other things. They are, by Allah, the People of the Book and the Sunnah. And whoever contradicts the Book and the Sunnah and claims to be from the People of the Sunnah and the Community, from the People of the Book and the Sunnah, is a liar. Because whoever is from the people of something must necessarily adhere to it.
And they are called the People of the Community. And the community? The People of the Sunnah and the Community means, and the People of the Community, why? He said: Because the community is gathering. This is in the original sense; the community means gathering. So it is a verbal noun: to gather, to gather, gathering, and community. So the community is gathering. But when we say "community," what do we assume it to be? The people who are gathered. And in the language, "community" means gathering. Tonight we have a community, meaning a gathering. This is the original in the language. For this reason, he said, may Allah have mercy on him: "And even if the word 'community' has become a name for the people who are gathered themselves". It has become a name by secondary usage or by primary usage? By secondary usage. Yes, by secondary usage it has become a name for the people who are gathered. They are called a community. Now, the well-known phrase "the People of the Sunnah and the Community": what is "the community" conjoined to?
The student: ...
The Shaykh : Error.
The student: To the People
The Shaykh : To the Sunnah, to the Sunnah, meaning the People of the Sunnah and the People of the Community. For this reason, the author says: "They are called the People of the Book and the Sunnah" "and they are called the People of the Community". He did not say: "They are called the Community." He said: "They are called the People of the Community." How are they the People of the Community when they are a community? We say: No, the community in the original sense is gathering. So the People of the Community means the People of Gathering. Clear. But transferring the name "community" to the people who are gathered is a customary transfer, a customary transfer, just as the name "sheep" was transferred from the generic term for sheep and goats to the female of the sheep. Good.
He says: "And scholarly consensus, and scholarly consensus is the third principle upon which reliance is placed"
The student: ...
The Shaykh : Yes, yes. He said: "The community is gathering, and its opposite is division. The community is gathering, and its opposite is division". Correct. The people gathered in gathering and community; the people divided in division and division. So the opposite of the community is division. If the People of the Sunnah are the People of the Community, it means that they are united upon it and harmonious upon it; they do not declare one another misguided, and they do not declare one another open sinners. Whereas the People of Innovation, the others, you find them declaring one another misguided and declaring one another open sinners, and perhaps even declaring one another disbelievers. And whoever wishes to know that, let him read the books, the books written on that, such as the book *Al-Milal wa al-Nihal* and others, and he will find the astonishing thing in the multitude of sects that contradict the Book and the Sunnah and the People of the Sunnah and the Community.
He said: "And scholarly consensus is the third principle upon which reliance is placed in knowledge and religion. Scholarly consensus is the third principle upon which reliance is placed in knowledge and religion". What is the first principle? The Book. And the second: The Sunnah. For this reason, they are called the People of the Book and the Sunnah and the Community. The author is explicit, saying: "They are called the People of the Book and the Sunnah, and they are called the People of the Community". So they are People of the Book, Sunnah, and Community. So we have three principles upon which reliance is placed in knowledge and religion, and they are: the Book, the Sunnah, and scholarly consensus.
As for the Book and the Sunnah, they are intrinsic, self-sufficient principles. But as for scholarly consensus, it is a principle built upon another, because it is a principle built upon a principle, for there is no scholarly consensus except by the Book or the Sunnah. But perhaps the Book and the Sunnah are unknown, or their indication is unknown, so the scholars agreed upon its implication. However, scholarly consensus must have a basis.
As for the fact that the Qur'an and the Sunnah are a principle to which reference is made, their evidence is too numerous to mention.
Allah the Exalted says:[An-Nisa 4:59] ... to Allah, to the Book, to the Messenger, the Sunnah. And Allah the Exalted said: [Al-Ma'idah 5:92] And Allah the Exalted said: And He the Exalted said: [An-Nisa 4:80]
And whoever denies that the Sunnah is a principle in evidence has denied that the Qur'an is a principle, because the one who established the Sunnah is the Qur'an. So if he denies that it is a principle, he has lied to the Qur'an and has not made the Qur'an a principle. For this reason, there is no doubt for us that whoever says that the Sunnah is not referred to in the rulings of the Shari'ah is a disbeliever who has apostatized from Islam, because he is lying to the Qur'an itself and denying the Qur'an itself. The Qur'an, in more than one place, has made the Sunnah a principle to which reference is made. Good. What is the evidence that scholarly consensus is a principle? It is said: First, is scholarly consensus existent or non-existent? Some scholars said: There is no existing scholarly consensus except on what has an explicit text, so the text suffices in place of scholarly consensus, because you cannot find a verified scholarly consensus except on something that has an explicit text, except on something that has an explicit text. For example, if someone said: The scholars are in consensus that the five prayers are obligatory. Is that correct or not? Correct. But is there an explicit text in it or not?
The student: There is an explicit text.
The Shaykh : There is an explicit text. They are in consensus on the prohibition of zina. Correct. But there is an explicit text. They are in consensus on the marriage of those with whom marriage is forbidden. Correct.
The student: ....
The Shaykh : On its prohibition, my brother. They are in consensus on the prohibition of the marriage of those with whom marriage is forbidden. What did I say?
The student: ....
The Shaykh : Did I say on its permissibility?
The student: No.
The Shaykh : Good. Why do you make the assumption on permissibility rather than prohibition? In any case, they are in consensus on the prohibition of the marriage of those with whom marriage is forbidden. Good. Is there evidence or not? There is evidence. So some scholars say: There is no existing scholarly consensus at all, because every issue on which there is consensus has an explicit text in it, and in that case, the argument is by the explicit text, by the explicit text. For this reason, Imam Ahmad said: "Whoever claims scholarly consensus is a liar, and what does he know? Perhaps they differed". Who traveled to the east and west of the earth and stood at the threshold of every scholar and said, "Do you say that or not?" and he said, "Yes," and then to the second and the third and the fourth and so on, and he said, "Yes"? Who? No one, especially in the early times, when the means of transport were the means of transport and the camels were the means of transport. In any case, the known among the people of knowledge is that the correct view is the opposite of that, and that scholarly consensus is existent, and that its being a proof is existent in the Qur'an and the Sunnah:
Among that is His saying, the Exalted:[An-Nisa 4:59] So His saying: [An-Nisa 4:59] indicates that if you agree, it is the truth, and there is no need to refer it back to the Book and the Sunnah, because your consensus is a proof.
And among that is His saying:[An-Nisa 4:115] End.
The student: ...
The Shaykh :[An-Nisa 4:115] So he said: [An-Nisa 4:115]
They also argued with the hadith: In it is scholarly consensus. So we do not need to seek the proof from the Book and the Sunnah, because scholarly consensus itself is a proof. But those others say: Good, who said that this is scholarly consensus? Did you go to every place and ask every scholar... We say: We agree with you that if scholarly consensus is found, it is a proof, but scholarly consensus is not found at all. And among those who went to this school of thought is al-Shawkani, may Allah have mercy on him, for he said: "There is no scholarly consensus; there is no scholarly consensus". There is no issue on which people are in consensus except that there is what? Evidence from the Qur'an or the Sunnah, so we are content with that. But the majority, as I said, are on the view that it is scholarly consensus.
He said: "And it is the third principle", that it is a proof... "And it is the third principle upon which reliance is placed in knowledge and religion. And they weigh by these three principles, which are the Book, the Sunnah, and scholarly consensus, all that people hold in their beliefs and actions, whether hidden or apparent, that has a connection to religion".
The pronoun "they" refers to the People of the Sunnah, to the People of the Book and the Sunnah and the Community. They weigh by these three principles all that people hold. So whatever people hold in belief or action, hidden or apparent, they do not know that it is the truth unless they weigh it by what? By the Book, the Sunnah, and scholarly consensus. If they find evidence for it in them, it is the truth. And if it is contrary to them, it is false.
And they are called the People of the Community. And the community? The People of the Sunnah and the Community means, and the People of the Community, why? He said: Because the community is gathering. This is in the original sense; the community means gathering. So it is a verbal noun: to gather, to gather, gathering, and community. So the community is gathering. But when we say "community," what do we assume it to be? The people who are gathered. And in the language, "community" means gathering. Tonight we have a community, meaning a gathering. This is the original in the language. For this reason, he said, may Allah have mercy on him: "And even if the word 'community' has become a name for the people who are gathered themselves". It has become a name by secondary usage or by primary usage? By secondary usage. Yes, by secondary usage it has become a name for the people who are gathered. They are called a community. Now, the well-known phrase "the People of the Sunnah and the Community": what is "the community" conjoined to?
The student: ...
The Shaykh : Error.
The student: To the People
The Shaykh : To the Sunnah, to the Sunnah, meaning the People of the Sunnah and the People of the Community. For this reason, the author says: "They are called the People of the Book and the Sunnah" "and they are called the People of the Community". He did not say: "They are called the Community." He said: "They are called the People of the Community." How are they the People of the Community when they are a community? We say: No, the community in the original sense is gathering. So the People of the Community means the People of Gathering. Clear. But transferring the name "community" to the people who are gathered is a customary transfer, a customary transfer, just as the name "sheep" was transferred from the generic term for sheep and goats to the female of the sheep. Good.
He says: "And scholarly consensus, and scholarly consensus is the third principle upon which reliance is placed"
The student: ...
The Shaykh : Yes, yes. He said: "The community is gathering, and its opposite is division. The community is gathering, and its opposite is division". Correct. The people gathered in gathering and community; the people divided in division and division. So the opposite of the community is division. If the People of the Sunnah are the People of the Community, it means that they are united upon it and harmonious upon it; they do not declare one another misguided, and they do not declare one another open sinners. Whereas the People of Innovation, the others, you find them declaring one another misguided and declaring one another open sinners, and perhaps even declaring one another disbelievers. And whoever wishes to know that, let him read the books, the books written on that, such as the book *Al-Milal wa al-Nihal* and others, and he will find the astonishing thing in the multitude of sects that contradict the Book and the Sunnah and the People of the Sunnah and the Community.
He said: "And scholarly consensus is the third principle upon which reliance is placed in knowledge and religion. Scholarly consensus is the third principle upon which reliance is placed in knowledge and religion". What is the first principle? The Book. And the second: The Sunnah. For this reason, they are called the People of the Book and the Sunnah and the Community. The author is explicit, saying: "They are called the People of the Book and the Sunnah, and they are called the People of the Community". So they are People of the Book, Sunnah, and Community. So we have three principles upon which reliance is placed in knowledge and religion, and they are: the Book, the Sunnah, and scholarly consensus.
As for the Book and the Sunnah, they are intrinsic, self-sufficient principles. But as for scholarly consensus, it is a principle built upon another, because it is a principle built upon a principle, for there is no scholarly consensus except by the Book or the Sunnah. But perhaps the Book and the Sunnah are unknown, or their indication is unknown, so the scholars agreed upon its implication. However, scholarly consensus must have a basis.
As for the fact that the Qur'an and the Sunnah are a principle to which reference is made, their evidence is too numerous to mention.
Allah the Exalted says:
And if you disagree over anything, refer it to Allah and the Messenger
فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِAnd obey Allah and obey the Messenger
وأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَAnd whatever the Messenger has given you, take it
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُHe who obeys the Messenger has obeyed Allah
ومن يطع الرسول فقد أطاع اللهAnd whoever denies that the Sunnah is a principle in evidence has denied that the Qur'an is a principle, because the one who established the Sunnah is the Qur'an. So if he denies that it is a principle, he has lied to the Qur'an and has not made the Qur'an a principle. For this reason, there is no doubt for us that whoever says that the Sunnah is not referred to in the rulings of the Shari'ah is a disbeliever who has apostatized from Islam, because he is lying to the Qur'an itself and denying the Qur'an itself. The Qur'an, in more than one place, has made the Sunnah a principle to which reference is made. Good. What is the evidence that scholarly consensus is a principle? It is said: First, is scholarly consensus existent or non-existent? Some scholars said: There is no existing scholarly consensus except on what has an explicit text, so the text suffices in place of scholarly consensus, because you cannot find a verified scholarly consensus except on something that has an explicit text, except on something that has an explicit text. For example, if someone said: The scholars are in consensus that the five prayers are obligatory. Is that correct or not? Correct. But is there an explicit text in it or not?
The student: There is an explicit text.
The Shaykh : There is an explicit text. They are in consensus on the prohibition of zina. Correct. But there is an explicit text. They are in consensus on the marriage of those with whom marriage is forbidden. Correct.
The student: ....
The Shaykh : On its prohibition, my brother. They are in consensus on the prohibition of the marriage of those with whom marriage is forbidden. What did I say?
The student: ....
The Shaykh : Did I say on its permissibility?
The student: No.
The Shaykh : Good. Why do you make the assumption on permissibility rather than prohibition? In any case, they are in consensus on the prohibition of the marriage of those with whom marriage is forbidden. Good. Is there evidence or not? There is evidence. So some scholars say: There is no existing scholarly consensus at all, because every issue on which there is consensus has an explicit text in it, and in that case, the argument is by the explicit text, by the explicit text. For this reason, Imam Ahmad said: "Whoever claims scholarly consensus is a liar, and what does he know? Perhaps they differed". Who traveled to the east and west of the earth and stood at the threshold of every scholar and said, "Do you say that or not?" and he said, "Yes," and then to the second and the third and the fourth and so on, and he said, "Yes"? Who? No one, especially in the early times, when the means of transport were the means of transport and the camels were the means of transport. In any case, the known among the people of knowledge is that the correct view is the opposite of that, and that scholarly consensus is existent, and that its being a proof is existent in the Qur'an and the Sunnah:
Among that is His saying, the Exalted:
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِAnd if you disagree over anything, refer it
فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُAnd among that is His saying:
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers
وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَThe student: ...
The Shaykh :
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination.
وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًاand follows other than the way of the believers - We will give him what he has taken
وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىThey also argued with the hadith:
My Ummah will not agree upon misguidance
لا تجتمع أمتي على ضلالةHe said: "And it is the third principle", that it is a proof... "And it is the third principle upon which reliance is placed in knowledge and religion. And they weigh by these three principles, which are the Book, the Sunnah, and scholarly consensus, all that people hold in their beliefs and actions, whether hidden or apparent, that has a connection to religion".
The pronoun "they" refers to the People of the Sunnah, to the People of the Book and the Sunnah and the Community. They weigh by these three principles all that people hold. So whatever people hold in belief or action, hidden or apparent, they do not know that it is the truth unless they weigh it by what? By the Book, the Sunnah, and scholarly consensus. If they find evidence for it in them, it is the truth. And if it is contrary to them, it is false.