ESTABLISHING THE PRINCIPLES

Transcription

1 ESTABLISHING THE PRINCIPLES INTRODUCTION TO ETP Abu Abdullah Fahd At-Taahiriyy A guide to establishing the principles by Abu Abdullah Fahd At-Taahiriyy UAE I TEACHERS INTRODUCTION J All the praise is to Allaah. We praise Him and seek His aid and ask His forgiveness. And may the peace and blessings and exalted mention be upon His slave and messenger Muhammad, his house of kin, his companions, and all who follow them exactly until the Day of Judgment. ETP stands for Establishing The Principles. From its name, it is a Project launched to teach the Principles of various Islamic sciences, leading the learner to a complete understanding of the Islamic Revelation. The Islamic sciences are of two types: Sciences which are sought as an objective. (i.e. Qur'an, Sunnah) Sciences which are sought as means to properly understanding the Objectives (i.e. Arabic, Principles of Understanding...etc) plp

2 All praise be to Allaah (Subhanahu Wata alaa) for giving us the opportunity to start these series of classes providing us with beneficial knowledge according to the way implied by His book and the Sunnah of His Prophet Muhammed (SallaAllahu Alaihi Wasallam) and his companions. This project is called ETP which stands for Establishing The Principles. The principles we are referring to are the principles of Al-Kitaab (The Book of Allaah) and the Sunnah (the way of the Prophet Muhammed Sallallaahu `alayhi wasallam); because through these principles one reaches to the truth, and reaching to the truth in general has four (4) levels. 1. The first level of the four levels is that something is claimed to be the truth. Wherein a person comes along and claims that a certain issue which he has laid out is the truth and another person claims that other than what the first person had spoken is the truth. 2. The second level is that the evidence is established to prove the validity of that claim. This leads us to know the evidence and what is considered to be acceptable evidence throughout all of these series. 3. The third level is that the evidence is understood correctly in a manner which makes it certain that it is what is meant from the evidence. 4. The fourth level is that what is proven is carried correctly. This means that it is not enough that a person comes and puts forth a claim and people accept it without looking into that claim. That claim, does it go along with what Allaah says in His book? What the Prophet (sallallaahu`alayhi wasallam) said or showed in his way or not? Because Allaah commanded us to follow nothing but His Book and the Prophet s Sunnah. Allaah Ta Aalaa Said: ات ب ع وا ما أنز ل إ ل ي ك م م ن ر ب ك م و ل ت ت ب ع وا م ن د ون ه أ و ل ي اء ق ل يل م ا ت ذك ر ون [Say (O Muhammad sallallaahu`alayhi wasallam) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Quran and Prophet Muhammad s Sunnah), and follow not any Auliya (protectors and helpers, etc. who order you to associate partners in worship with Allah), besides Him (Allah). Little do you remember! (7:3)

3 Therefore Allaah has said to follow nothing but what was sent down. This leads us to explain what that evidence is. The evidence according to the Book of Allaah goes back to three things generally: 1. The Book (i.e. The Quraan) 2. What clarifies and explains The Book (i.e.the Sunnah) The proof to this (i.e. the second) is the saying of Allaah: ب ال ب ي ن ات و الز بر و أ نز ل ن ا إ ل ي ك الذ ك ر ل ت ب ي ل لن اس م ا ن ز ل إ ل ي ه م و ل ع ل ه م ي ت ف ك ر ون With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad sallallaahu`alayhi wasallam) the reminder and the advice (the Quran), that you may explain clearly to men what is sent down to them, and that they may give thought. (16:44) In the above verse Allaah refers us to another source of evidence to seek clarification of what is in the Book of Allaah of which He commanded us to follow and this source is the Prophet Muhammed (sallallaahu`alayhi wasallam).the Prophet Muhammad s sayings, doings and affirmations are called his Sunnah. The word Sunnah ن ة) (س means the way. And this word has many meanings according to different usages and different technicalities. But generally the Islaamic meaning of the word Sunnah refers to the way of the Prophet (sallallaahu`alayhi wasallam), and his way includes three things: o His words. Whatever the prophet said regarding the matters of religion. o His acts. Whatever the prophet did regarding those matters o His affirmations. Whatever the prophet affirmed and did not object. An example of using the word As-Sunnah for linguistically is the saying of Allaah: س ن ة م ن ق د أ ر س ل ن ا ق ب ل ك م ن ر س ل ن ا و ل ت د ل س ن ت ن ا ت و يل (This was Our) Sunnah (rule or way) with the Messengers We sent before you (O Muhammad sallallaahu`alayhi wasallam), and you will not find any alteration in Our Sunnah (rule or way, etc.). (17:77)

4 Using the word As-Sunnah technically (i.e. in the hadeeth of the Prophet sallallaahu`alayhi wasallam) means a particular way, which is the way of the Prophet (sallallaahu`alayhi wasallam). The above two (i.e. the Book and the Sunnah) are considered to be the revelation. This means that not only the very word of Allaah is considered revelation rather there is another revelation added to that which is the way of the prophet (sallallaahu`alayhi wasallam). And the proof for the above mentioned is the saying of Allaah: و م ا ي نط ق ع ن ا ل و ى إ ن ه و إ ل و ح ي يوح ى Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. (53:3-4) This proves that the Prophet (sallallaahu`alayhi wasallam) does not speak of his own desires and Allaah laid it out in a manner of specifying that the Prophet (sallallaahu`alayhi wasallam) only speaks out of a revelation. This shows that whatever the Prophet (sallallaahu`alayhi wasallam) says in the matters of religion is only through revelation. There were times where the Prophet (sallallaahu`alayhi wasallam) was asked form his companions and he would not give an answer waiting for a revelation to come down so that he could give the answer. The proof for the above mentioned is the saying of Allaah: ق ل إ ن ض ل ل ت ف إ ن ا أض ل ع ل ى ن ف س ي و إ ن اه ت د ي ت ف ب م ا يوح ي إ ل ر ب إ ن ه س يع ق ر يب Say: If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Inspiration of my Lord to me. Truly, He is All-Hearer, Ever Near (to all things). (34:50) In the above verse the Prophet (sallallaahu`alayhi wasallam) was commanded to announce that whatever guidance he was upon was from the revelation and was because of the revelation. This means that all of the details of general commandments in the Qur aan are part of the guidance; and if they were part of the guidance then they are only instituted due to the revelation.

5 Example: In the Qur aan Allaah commands us to pray in general which means that the details aren t mentioned, for it is not said in the Qu raan the number of Rakaat and the number of prayers or how the prayer is performed. However, it is mentioned in the Sunnah which Allaah kept preserved alongside the Qur aan in order for us to understand the Qur aan; and had it not been preserved there would not be any way to understand the Qur aan. Allaah has thereby referred the way of the Prophet Muhammad (sallallaahu`alayhi wasallam) to get the clarification and the explanation and the details of all the commandments that were laid out generally in the Qur aan. This is based on the second level where the evidence is provided to prove the validity of that claim. So if a person comes along and says something then it is required from him to bring the proof either from the Book of Allaah or the Sunnah of the Prophet (sallallaahu`alayhi wasallam). Is that enough? No, because it is possible that that person misunderstood that Qur aanic verse or that which was recorded to be of the way of the Prophet (sallallaahu`alayhi wasallam) which he came along with. Looking at the evidence has to be in two ways: 1. The authenticity of narration -: With the Book we don t need to make sure that the book of Allaah is of authentic narration to the Muslims but this needs to be proven to the non-muslims, meaning that it is the very Words of Allaah (Subhaanahu Wata ala). So if someone enters Islaam he must agree that this Book is the very word of Allaah and that it has been agreed upon generation after generation. The problem takes place in the Sunnah, this is because not everything that was recorded to be of the way of the prophet Muhammad (sallallaahu`alayhi wasallam) is true because just as in any time there are those who are truthful and there are those who are not. Therefore, the scholars of Islaam wrote down principles to know how the Prophet s Sunnah was recorded and how it is known that the narration is sound and authentic; as there were people who were lying about the Prophet (sallallaahu`alayhi wasallam) and claiming things about which was not true. Therefore, looking at the Sunnah one must claim that the narration is authentic. 2. The authenticity of the understanding -: This is what is called الفقه (Al-Fiqh), which means: understanding what is meant from the words of the one who said it.

6 Ibn Al Qayyim (Rahimahullah) said: الفقه معرفة مراد املتكلم من كلمه Understanding what is meant from what is said And of this statement is that a person could read a verse and base a certain understanding upon it which is not the correct understanding and vice versa. That is why Ash-Shafi iyy said: آمنت باهلل ومبا جاء عن اهلل على مراد اهلل و آمنت برسول اهلل ومبا جاء عن رسول اهلل على مراد رسول اهلل I believed in Allaah and in what has come from Allaah according to what Allaah meant, and I believed in the messenger of Allaah and in what has come from the messenger of Allaah according to what the messenger of Allaah meant. What can be understood with regards to the quote of Shafi yy is that the matter is not just in stopping at the verse or what is recorded of the Sunnah until we reach to the correct understanding of what Allaah meant by His words and what the Prophet (sallallaahu`alayhi wasallam) meant from his words. But everyone is claiming to be on the way of the Prophet (sallallaahu`alayhi wasallam). Everyone says هللا و قال الرسول قال (Allaah said and the Messenger said)! And this is a very serious problem today that lot of people face! And that they aren t able to tell who has it right from the evidence that he puts forth. So what specifies the correct understanding? We say: The Islaamic knowledge is of two types: 1. Sciences which are sought as an objective (i.e. Qur an and Sunnah). 2. Sciences which are sought as means to properly understanding the Objectives (i.e. Arabic, Principles of Understanding etc). Allaah says: و م ا أ ر س ل ن ا م ن ر س ول إ ل ب ل س ان ق و م ه ل ي ب ي ل م ف ي ض ل الل ه م ن ي ش اء و ي ه د ي م ن ي ش اء و ه و ال ع ز يز ا ل ك يم

7 And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allaah misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise. (14:4) Allaah also says: إ ن ا أ نز ل ن اه ق ر آن ا ع ر ب ي ا ل ع ل ك م ت ع ق ل ون Verily, We have sent it down as an Arabic Qur aan in order that you may understand. (12:2) So if you want to understand the Qur aan properly and correctly then know that Allaah has implied here that the means to understanding the Qur aan is by knowing the language in which it was sent down which is the Arabic Language. So here the Arabic language is a means to understanding that objective which is the Qur aan and the Sunnah. We have also mentioned about the principles of understanding and this is the complexion of the principles of the Arabic language and the principles of what the Prophet (sallallaahu`alayhi wasallam) brought up his companions upon. That is why if you ponder on the Qur aan you find that Allaah (Subhaanahu wa Ta aalaa) has commanded us to follow something else other than just the Qur aan and the Sunnah. So if you are new to Islaam it is very important you understand that. Why? Because once you understand that you are closer to being on the truth than others who claim to be but they are not. Allaah said: و م ن يش اق ق الر س ول م ن ب ع د م ا ت ب ي ل ه ا ل د ى و ي ت ب ع غ ي ر س ب يل ال م ؤ م ن ي ن و ل ه م ا ت و ل و نص ل ه ج ه ن م و س اء ت م ص ري ا And whoever contradicts and opposes the Messenger (Muhammad sallallaahu`alayhi wasallam) after the right path has been shown clearly to him, and follows other than the believers way. We shall keep him in the path he has chosen, and burn him in Hell what an evil destination. (4:115) Allaah says here that those who deserve to be in hell and are punished are not only those who have contradicted and opposed the messenger but they are also those who follow other than the believers way. So we understand from this that in order for us to be saved from the hellfire we are not only to follow the Messenger (sallallaahu`alayhi wasallam) but we are also commanded to follow the way of the believers. And who were the believers at that time?

8 At the time where this verse was revealed? They are those who were around the Prophet (sallallaahu`alayhi wasallam), they are those who are the best to ever walk this earth after the prophets and messengers. It is logically known that the closer you are to the source of the spring, the purer the water. So the closer it is to the time of the Prophet (sallallaahu`alayhi wasallam) the clearer the understanding as they are the ones who took the revelation fresh from the mouth of the Prophet (sallallaahu`alayhi wasallam) and they were brought up by himself (sallallaahu`alayhi wasallam) in words and actions to apply and act upon what was sent down correctly. So if we want to prove that something is a fact and that it is part of the truth we would do this according to whom? In the estimation of whom? In the estimation of Allaah. And the Prophet (sallallaahu`alayhi wasallam) is conveying the message of Allaah and his companions and those who followed them understood and carried out what the Prophet (sallallaahu`alayhi wasallam) conveyed correctly and they acted upon it correctly. Now, the scholars after them explain and analyse the text from the Qur aan and Sunnah. They have analysed and spent their whole life doing that until they started originating Islaamic sciences in order to simplify the Islaamic knowledge for people to understand. Especially where the Prophet (sallallaahu`alayhi wasallam) did say, There isn t a time except where the one after it will be worse than it. This includes that it is the way of Allaah that the knowledge decreases. Before, in every nation which has perished and Allaah Subhaanahu wa ta Aalaa had saved the messenger who was sent to them with his followers and Allaah Subhaanahu wa Ta Aalaa punished the rest. Why do people start deviating? The reason to this is that the knowledge decreases and when the knowledge decreases the ignorance increases and the knowledge only decreases because of the death of the people of knowledge. So when the people of knowledge die, the knowledge dies with them. The knowledge is not simply taken away or erased from the hearts of men but the knowledge dies with the men who die with it. Previously we mentioned that the evidence is of 3 types: 1. The Qur aan. 2. The Sunnah (i.e. the prophet s sayings, doings and affirmations) (إجماع) agreement. 3. The unanimous Q: What does Ijmaa (إجماع) mean? A: It is the agreement of the scholars of a certain age upon a certain Islaamic issue.

9 Allaah Ta Aalaa said: ات ب ع وا ما أنز ل إ ل ي ك م م ن ر ب ك م Follow what has been sent down to your from your Lord. (7:3) From and we also studied that the revelation is of two types: 1. The revelation which is recited and is the very word of Allaah. Both words and meanings are from Allaah and He defined by it the whole creation to bring the likes of it. 2. The revelation which is other than that, meaning which is from Allaah but not in word rather in meaning. This means that the Prophet (sallallaahu`alayhi wasallam) expressed it in his words, actions and affirmations.the evidence for the above mentioned: ب ال ب ي ن ات و الز بر و أ نز ل ن ا إ ل ي ك الذ ك ر ل ت ب ي ل لن اس م ا ن ز ل إ ل ي ه م و ل ع ل ه م ي ت ف ك ر ون With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad sallallaahu`alayhi wasallam) the reminder and the advice (the Qur aan), that you may explain clearly to men what is sent down to them, and that they may give thought. (16:44) Another very clear verse: و م ا ي نط ق ع ن ا ل و ى إ ن ه و إ ل و ح ي يوح ى

10 Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. (53:3-4) Notice here He (subhaanahu wa Ta Aalaa) did not say, it is a revelation. He said, it is ONLY a revelation, so that it could not be said that part of it is a revelation and part of it is not. But it is ONLY a revelation means that EVERYTHING that comes out of the mouth of the Prophet Sallallaahu`alayhi wasallam regarding the religion of Allaah is al-wahy a revelation from Allaah Subhaanahu wa Ta aala, but it [the Sunnah] is expressed by the Messenger of Allaah sallaahu `alayhi wasallam in his own words. (in general, not speaking about the Hadeeth Qudsi). The Sunnah includes the Prophet s Sallallaahu `alayhi wasallam: o sayings o doings and o affirmations. 1. The Prophet s Sayings: An example for the Prophet s (sallallaahu`alayhi wasallam) sayings is the hadeeth: عن أمري املؤمن ي أ ب حفص عمر بن اخلطاب رضي اهلل عنه قال : إ نا األعمال بالني ات ( : سعت رسول اهلل صلى اهلل عليه وسلم يقول وإ نا لكل امريء مانوى فمن كانت هجرته إ ل اهلل ورسوله فهجرته إ ل اهلل ورسوله ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إ ل ما هاجر إليه ( رواه البخاري ومسلم Actions are according to intentions, and everyone will get what was intended. Whoever migrates with an intention for Allaah and His messenger, the migration will be for the sake of Allaah and his Messenger. And whoever migrates for worldly gain or to marry a woman, then his migration will be for the sake of whatever he migrated for. Related by Al-Bukhaariyy & Muslim the Prophet (sallallaahu`alayhi wasallam) said, Actions are إ نا األعمال بالني ات only considered according to their intentions.

11 I DEMONSTRATION OF HOW TO BRING PROOF J إ نا األعمال بالني ات The word إ ن م ا (innamaa) is another way of saying (nothing..except) The word ا أ ل أعم ال (al-a maal) means actions The word الن ي ات (an-niyyat) means means intentions. This is a simple example for students to try to guess what the hadeeth means based on what he has given of the meanings 1, the word nothing is a negation. They 2 said that the negation is one of three types. If you come across a negation in the Qur aan or in the Sunnah, what could be meant from it is either: 1. The negation of existence and it could be, 2. The negation of validity and it could be, 3. The negation of perfection. How is the negation taken? The negation has to be taken in this order. What does that mean? If the scholars for example come across a verse where there is a negation or a hadeeth where there is a negation, how do they understand it? They said: 1. According to the literal meaning if you negate something, you are negating its existence. This is literally speaking. For example: if I say there is no one here! I am negating, aren t I? If we took this statement literally we would understand that there is no one existing here. it is negating the existence of anyone in that place. CLARIFYING: Does it mean: there is no one existing in that place? There is no one valid in that place? or there is no one perfect in that place? It is the negation of anyone existing in that place. So literally, if there is negation it must be taken in the sense of negating existence. Example of the hadeeth being interpreted according to the literal meaning: If I say: no action exists without intention! 1 this is permissible for students to attempt to interpret the meaning with the teacher s guidance 2 (i.e. the scholars)

12 Now according to the first way we should interpret any negation 3 if someone came and claimed that no action exists without intention. How would we prove if this claim is correct or not? We prove this statement by the daleel the evidence. So we say: Could there possibly be an action without an intention? Yes! There could be. So how do you understand a negation? The first way to understand it is that the negation is in the sense of existence. And this is in our normal everyday speech. If someone came up to you and said, I don t have money. He is negating right? What does his statement mean? Doesn t it mean, no money exists with me. If we said it means no money is valid with me that wouldn t be the literal meaning. SO if that first meaning MADE SENSE and NOTHING CONTRADICTS it from the Qur aan and Sunnah, then that has to be the first meaning. (This is how the scholars were doing it after years of studying and analyzing they came up with those principles not from their selves, but by analyzing and noticing how the Qur aan, and the Sunnah, and the understanding of the companions implied it.) The hadeeth again: إ نا األعمال بالني ات (no actions except with intentions) What does it mean? Does it mean that no actions exist except with intention? [Can we say that actions exist without an intention?] Here we applied the first literal meaning that should be taken with every negation. Whether we say it is true or not true, we have to back it up with proof because if the first stage is not proven by evidence then it is just a claim. This is based on the saying of Allaah: د ع وه م ل ب ائ ه م ه و أ ق سط ع ند الل ه ف إ ن ل ت ع ل م وا آباءه م ف إ خ وانك م ف ول ي س ع ل ي ك م ج ن اح ف يما أ خ ط أ ت ب ه ول ك ن م ا ت ع م د ت الد ين و م و ال يك م وكان الل ه غف ور ا ر ح يم ا ق ل وبك م 3 (i.e. negating the existence) I Beautiful benefit from our Teacher J When you are learning there is no sorry because if you don t make a mistake, you re not learning, and if you don t have a confusion, you re not learning! You only perfect yourself and you only learn when you make a mistake. If you do not understand [it is your right]- you have to ask for it to be explained again.

13 Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. But if you know not their father s (names, call them) your brothers in faith and Mawalikum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allah is Ever OftForgiving, Most Merciful. (33:5) So what is meant here is unintentionally. Another example from the Sunnah: The Prophet Sallaahu `alayhi wasallam said: The pen was lifted off three. And of it the Prophet Sallaahu `alayhi wasallam mentioned the one sleeping until he wakes up and he mentioned also the insane until he recovers his sanity. As for the insane, whatever action he does, does he do it intentionally or without the intention? without the intention. Why? Because his mind is not there; whatever he does, he does not think it. The intention only comes after knowledge. If someone does something in his sleep it is done without an intention. So basically, is there a possible action without an intention? Yes! How did we know? Through the evidence! And some things are logical and do not require evidence. So this means that this interpretation (i.e. no action exists without intention!) 4 is not correct because of that we have just proven. So when we took the negation in the sense of existence it did not make sense. Now in order we are supposed to go to the validity. If the validity makes sense we have to give it that interpretation. We cannot move to the second possible interpretation if the first one makes sense. 2. The Hadeeth interpreted according to the second way: No action valid without its intention. Does it make sense? Is it valid Islaamically? Explanation: Any word or command that is released by Allaah or His Messenger Sallallaahu alayhi wasallam is this not meant Islaamically? Of course it is! This means that any command which is released by Allaah or His Messenger Salllaahu alayhi wasallam -has an Islaamic meaning! For example, Fasting.(الصيام) When you see this word in the Qur aan or the Sunnah, what would it mean to you? Do you understand a linguistic meaning or an Islaamic meaning? An Islaamic meaning. What do you mean by valid? Valid in what sense? Valid meaning, Is this action correct whereas there might be a reward for it or a punishment? it might be a good deed or a sin. Is this action valid in the estimation of Allaah that He considers it an action Islaamically? For example, if the insane gives a sadaqah, is there a reward for this action? We say according to that hadeeth, NO! because the reward is only based upon an action which is valid. And an action is only valid when it is based upon an intention. So only when there is an intention the action could be valid so that there could be a reward necessitated out of it. 4 In this hadeeth

14 Another example: If the one asleep (an naa im) hits someone next to him by mistake, this action from the one asleep is it the same as the one who isn t asleep and wide awake? What is the difference? No, the only difference is the intention. That person who was asleep and accidently struck someone, is he going to be punished? No. however, the one who was wide awake and in his senses who did that action, is there going to be a punishment? We say it depends. Why? Because not every beating is wrong! Isn t the criminal given a prescribed punishment? Indeed, so if that person executes the ruling of Allaah will there be a punishment or a reward? A reward. Further example for clarification: Is killing always wrong? No, because when Allaah (subhanahu wata alaa) forbid killing in the Qur aan, He didn t forbid it unconditionally because he said without a given right. Allaah said: و ل ت ق ت ل وا الن ف س ال ت ح ر م الل ه إ ل ب ا ل ق And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right (6:151) Kiilling without a given right necessitates a punishment. So here we have a claim, we claim that this hadeeth states that there is no action valid without an intention and we have evidence that proves this understanding; and based upon that we are going to act upon this hadeeth correctly. Meaning that we are going to not punish whoever did an action in the right way, and vice versa. IWITH REGARDS TO THE INTENTIONJ The scholars said: the intentions are of two types: 1. The intention of doing the act (i.e. it is done intentionally). 2. The intention for whom that act is done. This could be either done: 1. For the sake of Allaah. 2. Due to a natural disposition. 3. For the sake of getting praised. 4. Strictly getting a worldly reward. 5. Because it is a habit.

15 So if I want to help someone because I like to help and it is my habit then this intention would not bring a reward in the aakhirah. Because this is what the hadeeth proved. The hadeeth proves that every action you do for the Sake of Allaah either you are doing it because you are acting upon the command of Allaah or you are doing it because you want to get the reward from Allaah or you want to do it because you want to be from those who Allaah praised only then it is taken as an action that has an afterlife reward for it. Otherwise, if it was done because it was the nature of that person or because of being praised etc. that is not enough to get a reward. An example: the Prophet Sallallaahu`alayhi wasallam was once asked about a man who fights out of courage and a man fighting out of haughtiness and a man fighting to raise the Word of Allaah, and the Prophet (Sallallaahu`alayhi wasallam) was asked which of it was for the sake of Allaah, the Prophet Sallallaahu`alayhi wasallam replied that which is done to raise the Word of Allaah. So only if what is meant for the sake of Allaah only then will there be a reward but if it was a reflex or a habit, then this is not enough Islaamically for there to be a reward. PRINCIPLE: All Islaamic sciences are strongly related! Based on the principle mentioned above, whoever was under the impression that you can study a certain science of the Islaamic sciences independently and understand it completely without being in touch with the other sciences then know that this is a big misconception. PRINCIPLE: The scholars of creed start their books and lectures with defining the sources of evidence. Why? Because all matters which they explain are matters upon which the belief of the heart is based and here we are reviewing the principles of Eemaan which is something that you would tie your heart onto and would not doubt on and that you are certain about it. This belief is only taken from what has reached to the level of certainty and this is what was authenticated by way of narration according to the principle which the scholar laid down. Continuing with regards to how negations must be understood. Firstly existence. Then validity. Finally perfection. 3. With regards to the third type, which is perfection is an example in Creed, there is a hadeeth which states that: None of you believe until Allaah and His Messenger are more loved to him than anything else.

16 Ponder on his (Sallallaahu`alayhi wasallam) statement where he says, none of you believe.. Doesn t it seem literally that this negation is the negation of validity? Yes it does! Meaning that if you were not told the real meaning of this hadeeth would it not mean that there is no Eeman for him? Of course it would mean as such! You might falsely interpret this hadeeth by saying that whoever falls into any sins didn t love Allaah and His Messenger (Sallallaahu`alayhi wasallam). Therefore, him falling into sins means he is not a believer completely. But that s not how it works. Because, Allaah mentioned people in Qur aan and the Prophet (Sallallaahu`alayhi wasallam) also mentioned sinners in his Sunnah and he said that they will enter Paradise even though they sinned but they are still exposed to punishment. For example: We have a hadeeth, Take out from the hellfire anyone who has the least bit of Eemaan in his heart (Saheeh Al-Bukhaariyy) To emphasize this more, the Prophet (Sallallaahu`alayhi wasallam) in a hadeeth said, which is recorded and authenticated, My intercession is for the Major sinner of my Nation ( Abu Dawood Hadeeth : 4739) The above hadeeth talks about the Intercession. If you put this hadeeth (i.e. None of you believe ) with those two Ahadeeth above, gives us the meaning of the negation of perfection that is why if you go to any interpretation of Bukhaaree, Muslim or Abu Dawood they always write this word, None of you (completely) believe We take another hadeeth: None of you (completely) believe until he loves for his brother Muslim what he loves for himself (Al-Bukhaariyy, Hadeeth of Anas Raddhuyallaahu `anhu Hadeeth:13). The scholars put all of those Ahadeeth together to conciliate between those ahadeeth to specify and reach to the correct understanding. This is negation we talked about. In this Hadeeth: None of you (completely) believe until he loves for his brother Muslim what he loves for himself. I ask you, the one who kills Brother Muslim, did he love for his brother Muslim what he loved for himself? No. The one who lies to his brother Muslim, did he love for his brother Muslim what he loved for himself? No. The one who abuses Brother Muslim, did he love for his brother Muslim what he loved for himself? No.

17 Allah says: و إ ن طائ فتان م ن ال م ؤ م ن ي اق تت ل وا فأ ص ل ح وا ب ي ن ه ما ف إ ن ب غ ت إ ح د ا ه ا ع ل ى األ خ ر ى ف قات ل وا ال ت ت ب غ ي ح ت ت ف يء إ ل أ م ر الل ه ف إ ن ف اء ت فأ ص ل ح وا ب ي ن ه م ا ب ال ع د ل و أ ق س طوا إ ن الل ه ي ب ال م ق س ط ي And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable. (49:9) And: إ ن ا ال م ؤ م ن ون إ خ و ة ف أ ص ل ح وا ب ي أ خ و ي ك م و ات ق وا الل ه ل ع ل ك م ت ر ح ون The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy. (49:10) He called those who fell into fighting together, believers. Concerning Allaah s statement: The believers are nothing else than brothers ( in Islaamic religion). Here it is the Brothers in Eemaan and in Islaam. This means that the negation of the belief in this hadeeth is in the sense of perfection because Al Eemaan increases with the good deeds and decreases with the bad deeds. That is why the hadeeth 5 states that, Eemaan, it increases and decreases. And Allaah Azza wa Jalla restricted us to certain understanding, He said: ف إ ن آم ن وا مب ث ل م ا آم نت م ب ه ف ق د اه ت د وا و إ ن ت و ل و ا ف إ ن ا ه م ف ش ق اق ف س ي ك ف يك ه م الل ه و ه و الس م يع ال ع ل يم So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allah will suffice you against them. And He is the All-Hearer, the All-Knower. (2:137) 5 Al-Bukhariyy : Book 2

18 Here, the belief has to go according to the like of which belief? Here by you it is meant (the Prophet Sallallaahu`alayhi wasallam and his companions). As, تم (tum attached pronoun) in Arabic refers to plural (all of you). Allah says: إ ن ال ذ ين ي ك فر ون ب الل ه ور س ل ه و ير يد ون أن ي ف ر ق وا ب ي الل ه ور س ل ه و ي ق ول ون ن ؤ م ن ب ب ع ض و ن ك ف ر ب ب ع ض و ير يد ون أ ن ي ت خ ذ وا ب ي ذ ل ك س ب يل And whoever contradicts and opposes the Messenger (Muhammad [Sallallaahu`alayhi wasallam]) after the right path has been shown clearly to him, and follows other than the believers way. We shall keep him in the path he has chosen, and burn him in Hell what an evil destination. (4:150) Who are meant by the believers here? The Prophet (Sallallaahu`alayhi wasallam) and especially the Companions. Some of you might say, bring us more proof that the believers are meant here are the companions. Because, Allaah witnessed that the companions are believers. Meaning that He witnessed Eemaan for them, He said: و ال ذ ين ج اء وا م ن ب ع د ه م ي ق ول ون ر ب ن ا اغ ف ر ل ن ا و ل خ و ان ن ا ال ذ ين س ب ق ون ا ب ا ل ميان و ل ت ع ل ف ق ل وب ن ا غ ل ل ل ذ ين آم ن وا ر ب ن ا إ ن ك ر ء وف ر ح يم And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful. (59:10) If you want a totally clear verse that cannot be understood wrong no matter how wrongly it can be misinterpreted, we have the saying of Allaah: و الس اب ق ون األ و ل ون م ن ال م ه اج ر ين و األ نص ار و ال ذ ين ات ب ع وه م ب إ ح س ان ر ض ي الل ه ع ن ه م و رض وا ع ن ه و أع د ل م ج ن ات ت ر ي ت ت ه ا األ ف يه ا أ ب د ا ذ ل ك ال ف و ز ال ع ظ يم ن ه ار خ ال د ين

19 And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. (9:100) The Muhajiroon 6 and the Ansaar 7 are the Companions. This is the third source of evidence, the unanimous agreement of companions. This verse implies that those who follow believers way, Allaah is completely pleased with them and those who do not, Allaah is completely unpleased with them. And those who follow them not exactly, they have the part of that pleasure but not as those who follow them exactly. In shaa Allaah in all future classes this is how our way is going to be. We will teach you how the scholars did it. They bring the verse of Qur aan and then they bring the hadeeth of Prophet Sal Allaahu Alyhe wasallam and then they bring the quotes of companions and their followers in truth explaining those verses and Ahadeeth so that we can understand it in proper manner. X و ص ح ب ه و آل ه م ح م د ع ل ى الل ه و ص ل ى Transcribed and recorded by: Umm Abdillah bint Hashim 6 Emigrants from Makkah 7 Helpers from Madeenah