Establishing the Principles Course Intro

Establishingtheprinciples.wordpress.com Introduction to ETP - Fahd At-Taahiriyy 1436All Rights Reserved

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


All praise be to Allaah (Subhanahu Wataalaa) 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 àlayhi 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 (sallallaahuàlayhi wasallam) said or showed in his way or not? Because Allaah commanded us to follow nothing but His Book and the Prophets Sunnah.

Allaah TaAalaa Said:

[Say (O Muhammad sallallaahuàlayhi wasallam) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Quran and

Prophet Muhammads 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)


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:

With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad sallallaahuàlayhi 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 (sallallaahuàlayhi wasallam).The Prophet Muhammads sayings, doings and affirmations are called his Sunnah.

The word Sunnah () 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 (sallallaahuàlayhi 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:

(This was Our) Sunnah (rule or way) with the Messengers We sent before you (O Muhammad sallallaahuàlayhi wasallam), and you will not find any alteration in Our

Sunnah (rule or way, etc.). (17:77)


Using the word As-Sunnah technically (i.e. in the hadeeth of the Prophet

sallallaahuàlayhi wasallam) means a particular way, which is the way of the Prophet (sallallaahuàlayhi 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 (sallallaahuàlayhi wasallam). And the proof for the above mentioned is the saying of Allaah:

Nor does he speak of (his own) desire. It is only an Inspiration that is inspired.

(53:3-4)

This proves that the Prophet (sallallaahuàlayhi wasallam) does not speak of his own desires and Allaah laid it out in a manner of specifying that the Prophet (sallallaahuàlayhi wasallam) only speaks out of a revelation. This shows that whatever the Prophet (sallallaahuàlayhi wasallam) says in the matters of religion is only through revelation. There were times where the Prophet (sallallaahuàlayhi 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:

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 (sallallaahuàlayhi 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 Quraan are

part of the guidance; and if they were part of the guidance then they are only instituted due to the revelation.


Example: In the Quraan Allaah commands us to pray in general which means that the

details arent mentioned, for it is not said in the Quraan 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 Quraan in order for us to understand the

Quraan; and had it not been preserved there would not be any way to understand the

Quraan.

Allaah has thereby referred the way of the Prophet Muhammad (sallallaahuàlayhi wasallam) to get the clarification and the explanation and the details of all the commandments that were laid out generally in the Quraan.

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 (sallallaahuàlayhi wasallam).

Is that enough?

No, because it is possible that that person misunderstood that Quraanic verse or that which was recorded to be of the way of the Prophet (sallallaahuàlayhi 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 dont 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 Wataala). 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 (sallallaahuàlayhi 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 Prophets 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 (sallallaahuàlayhi 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 (Al-Fiqh), which means: understanding what is meant

from the words of the one who said it.


Ibn Al Qayyim (Rahimahullah) said:

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-Shafiiyy said:

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 Shafiyy 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 (Allaah said and the Messenger said)! And this is a very serious problem today that lot of people face! And that they arent 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. Quran and Sunnah).

2. Sciences which are sought as means to properly understanding the Objectives

(i.e. Arabic, Principles of Understanding etc).

Allaah says:


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:

Verily, We have sent it down as an Arabic Quraan in order that you may understand. (12:2)

So if you want to understand the Quraan properly and correctly then know that Allaah has implied here that the means to understanding the Quraan 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 Quraan 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 (sallallaahuàlayhi wasallam) brought up his companions upon. That is why if you ponder on the Quraan you find that Allaah (Subhaanahu wa Taaalaa) has commanded

us to follow something else other than just the Quraan 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:

And whoever contradicts and opposes the Messenger (Muhammad sallallaahuàlayhi 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 (sallallaahuàlayhi wasallam) but we are also commanded to follow the way of the believers. And who were the believers at that time?


At the time where this verse was revealed? They are those who were around the

Prophet (sallallaahuàlayhi 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 (sallallaahuàlayhi wasallam) the clearer the understanding as they are the ones who took the revelation fresh from the mouth of the Prophet (sallallaahuàlayhi wasallam) and they were brought up by himself (sallallaahuàlayhi 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 (sallallaahuàlayhi wasallam) is conveying the message of Allaah and his companions and those who followed them understood and carried out what the Prophet (sallallaahuàlayhi wasallam) conveyed correctly and they acted upon it correctly. Now, the scholars after them explain and analyse the text from the Quraan 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 (sallallaahuàlayhi wasallam) did say, There isnt 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 taAalaa had saved the messenger who was sent to them with his followers and Allaah Subhaanahu wa TaAalaa 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 Quraan.

2. The Sunnah (i.e. the prophets sayings, doings and affirmations)

3. The unanimous agreement. ()

Q: What does Ijmaa () mean? A: It is the agreement of the scholars of a certain age upon a certain Islaamic issue.


Allaah TaAalaa said:

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:

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 Quraan), 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:


Nor does he speak of (his own) desire.

It is only an Inspiration that is inspired. (53:3-4)

Notice here He (subhaanahu wa TaAalaa) 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 Sallallaahuàlayhi wasallam regarding the religion of Allaah is al-Wahy a revelation from Allaah Subhaanahu wa Taaala, but it [the Sunnah] is expressed by the Messenger of Allaah sallaahu àlayhi wasallam in his own words. (in general, not speaking about the Hadeeth Qudsi). The Sunnah includes the Prophets Sallallaahu àlayhi wasallam:

o sayings o doings and o affirmations.

1. The Prophets Sayings:

An example for the Prophets (sallallaahuàlayhi wasallam) sayings is the hadeeth:

: : (

) 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 (sallallaahuàlayhi wasallam) said, Actions are only considered according to their intentions.


I DEMONSTRATION OF HOW TO BRING PROOF J

The word (innamaa) is another way of saying (nothing..except)

The word (al-Amaal) means actions

The word (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 meanings1, the word nothing is a negation. They2 said that the negation is one of three types. If you come across a negation in the Quraan 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, arent 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 teachers guidance

2 (i.e. the scholars)


Now according to the first way we should interpret any negation3 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 dont have money. He is negating right? What does his statement mean? Doesnt it mean, no money exists with me. If we said it means no money is valid with me that wouldnt be the literal meaning. SO if that first meaning MADE SENSE and NOTHING CONTRADICTS it from the Quraan 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 Quraan, and the Sunnah, and the understanding of the companions implied it.)

The hadeeth again: (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:

3 (i.e. negating the existence)

I Beautiful benefit from our Teacher J When you are learning there is no sorry because if you dont make a mistake, youre not learning, and if you

dont have a confusion, youre 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.


Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. But if you know not their fathers (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 (). When you see this word in the Quraan 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


Another example: If the one asleep (an naaim) hits someone next to him by mistake, this

action from the one asleep is it the same as the one who isnt 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! Isnt 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 wataalaa) forbid killing in the Quraan, He didnt forbid it unconditionally because he said without a given right. Allaah said:

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.


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 Sallallaahuàlayhi 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 (Sallallaahuàlayhi wasallam) was asked which of it was for

the sake of Allaah, the Prophet Sallallaahuàlayhi 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.


Ponder on his (Sallallaahuàlayhi wasallam) statement where he says, none of you

believe.. Doesnt 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 didnt love Allaah and His Messenger

(Sallallaahuàlayhi wasallam). Therefore, him falling into sins means he is not a believer completely. But thats not how it works. Because, Allaah mentioned people in Quraan and the Prophet (Sallallaahuàlayhi 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 (Sallallaahuàlayhi 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 ànhu 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

. I ask you, the one who kills Brother Muslim, did he love for his he loves for himselfbrother 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.


Allah says:

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:

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 Allaahs statement:

. Here it is the Brothers The believers are nothing else than brothers ( in Islaamic religion)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 hadeeth5 states that, Eemaan, it increases and decreases. And Allaah Azza wa Jalla restricted us to certain understanding, He said:

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


Here, the belief has to go according to the like of which belief? Here by you it is meant

(the Prophet Sallallaahuàlayhi wasallam and his companions). As, (tum attached pronoun) in Arabic refers to plural (all of you).

Allah says:

And whoever contradicts and opposes the Messenger (Muhammad [Sallallaahuàlayhi 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 (Sallallaahuàlayhi 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:

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:


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 Muhajiroon6 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 Quraan 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

Transcribed and recorded by: Umm Abdillah bint Hashim

6 Emigrants from Makkah

7 Helpers from Madeenah

Establishing the Principles Course Intro

Documents

Transcript of Establishing the Principles Course Intro