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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
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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 `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 Prophets Sunnah.
Allaah TaAalaa Said:
[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 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)
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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 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 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 (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:
(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)
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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:
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:
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 Quraan are
part of the guidance; and if they were part of the guidance then
they are only instituted due to the revelation.
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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
(sallallaahu`alayhi 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 (sallallaahu`alayhi 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 (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 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 (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 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 (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 (Al-Fiqh), which means: understanding
what is meant
from the words of the one who said it.
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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:
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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 (sallallaahu`alayhi 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
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?
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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
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 (sallallaahu`alayhi 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.
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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:
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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 Sallallaahu`alayhi 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 `alayhi wasallam in his own words. (in general, not
speaking about the Hadeeth Qudsi). The Sunnah includes the Prophets
Sallallaahu `alayhi wasallam:
o sayings o doings and o affirmations.
1. The Prophets Sayings:
An example for the Prophets (sallallaahu`alayhi 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 (sallallaahu`alayhi wasallam) said, Actions are only
considered according to their intentions.
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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)
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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.
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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
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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.
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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.
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Ponder on his (Sallallaahu`alayhi 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
(Sallallaahu`alayhi 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
(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
. 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.
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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
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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, (tum attached pronoun) in Arabic refers to plural (all of
you).
Allah says:
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:
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:
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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