Ibn Hazm

There's also a school for the Shiite called Jafari.

There's a school called Bahiri for Ibn Hazm in Spain.

But let's go at least where he asked for schools.

The schools of jurisprudence or legal school, they have background or foundation called the principles of jurisprudence.

They have, and they don't like it, so therefore they say it's been corrupted.

So what they would say, and Muslims have been, this was only created in 1056 by a man named Ibn Hazm.

Muhammad died in 632.

You're talking about 300 or 400 years later, somebody finally read our Bible.

Ibn Hazm is what has been credited for that.

When he reads the Bible, he sees there's contradiction after contradiction after contradiction.

So therefore, what's your conclusion? Ah, the Bible's been corrupted.

It's not only, it's about the embodiment of, again, these ethical teachings that we speak about the experience, life experience that people have.

Like, for example, I've mentioned this a couple of times with other guests, is that like Imam al-Sha'atibi, when he talked about Ibn al-Hazm, and why Ibn al-Hazm was so abrasive towards the ulama was because he was an autodidact.

In other words, he just studied everything on his own.

He didn't interact with the ulama.

Otherwise, she can be in any other leadership, including civil, commercial, financial, family law, and being a judge as well in those areas.

Number three, however, Imam Ibn Jarir al-Tabari, the one that I emphasized before, and Imam Ibn Hazm al-Zahiri, and certain Maliki jurists took a more relaxed path, and their evidence is quite strong.

They said, "A qualified woman can be appointed in any leadership role other than the two, supreme khalifa and the imamah of an entire congregation, mixed gender.

And she can be a supreme judge in all cases without exception, including criminal and corporal law." And the reasoning for Ibn Jarir and Ibn Hazm and others and their supporters, their evidence is knowledge of the law is ijtihad, integrity and intellectual competence, and these are not restricted by gender.

Truly, in Islam, these three areas are not restricted by gender.

Knowledge of the law, a woman and a man can be absolute knowledgeable people of the law, Islamic law.

Otherwise, she can be in any other leadership, including civil, commercial, financial, family law, and being a judge as well in those areas.

Number three, however, Imam Ibn Jarir al-Tabari, the one that I emphasized before, and Imam Ibn Hazm al-Zahiri, and certain Maliki jurists took a more relaxed path, and their evidence is quite strong.

They said, "A qualified woman can be appointed in any leadership role other than the two, Supreme Khalifa and the imamate of an entire congregation mixed gender.

And she can be a supreme judge in all cases without exception, including criminal and corporal law." And the reasoning for Ibn Jarir and Ibn Hazm and others and their supporters, their evidence is knowledge of the law is ijtihad, integrity, and intellectual competence.

And these are not restricted by gender.

Truly, in Islam, these three areas are not restricted by gender.

It is untarnished by evil, meaning unadulterated evil intended for itself.

Jinnan Yousuf in her book Reflecting on the Names of Allah SWT, which I recommend everybody to check out, beautiful book, she says, Ibn Hazm wanted to find something that all people were united upon despite their differing creeds, preoccupations, and dispositions.

He said, I have found only one, that is to be free from anxiety.

She says that all human beings, she's quoting Nahazm, Nahazm says, all human beings, whether they are Christian, Muslim, atheists, et cetera, et cetera, all human beings, despite their different creeds, preoccupations, dispositions, inclinations, they agree on this idea of being free from anxiety.

Anyways, that's the whole difference of opinion between the scholars.

And they say it was the reason why Ibn Hazm sought knowledge.

The great scholar from the 5th century, Abu Muhammad Ali Ibn Hazm al-Zahiri, rahimahullah, passed away in the year 456.

They say, although the chain for this is weak, that the reason why he sought knowledge... is because he entered a Shafi'i masjid.

Alright? And the Shafi'i madhab is that you're supposed to pray the two rak'ahs.

Never say that you have missed the boat because as long as your eyes are yet to fall on the face of the angel of death, realize it's still a free for all.

And then look at our scholars like Imam ibn Hazm, Imam ibn al-Arabi al-Maliki, al-Fudayl, ibn Ayyad.

Others, they became scholars of the religion later on in their lives.

They weren't young when they started.

They've mentioned a lot [speaking Arabic] when it comes to the verses that are abrogated, [speaking Arabic] the numbers that they've mentioned.

For example, we have Abu Muhammad ibn Hazm, who died the year 320 Hijriyah.

He says 114 verses, [speaking Arabic] has been abrogated.

With what? The ayat is safe, the verse that commands the fighting and jihad.

He has a Kitab called Al-Idah, [speaking Arabic].

He's authored a book.

The scholars when it comes to the number of an-naskh, abrogation, as I told you, Abu Muhammad ibn Hazm, he went far, and he mentioned 114 verses have been abrogated with just one verse.

Ibn Salam, uh, he, who died year 410, now he says that ayat al-mansukh are 234.

This is from Surah Al-Nahl.

It was not a prophetic revelation as claimed by Ibn Hazm and some theologians.

The correct understanding is the first, as narrated by Abu al-Hasan al-Ash'ari from the people of the Sunnah and the community.

Al-Suhayli said, The point is that she was guided to what has been mentioned, and it was instilled in her heart not to fear or grieve, for if he was taken, Allah would return him to her and would make him a