Our teacher began by praising and thanking Allaah Subhaanahu wa ta’aalaa and sending the salaat and the salaam on our Prophet Muhammad- his family, companions, and those who follow them exactly until the Last Day.
The meaning of the saying of Allaah Ta’Aala – ya`buduun (51/56) does not only mean, “That they worship me,” but also means, “That they single me out in worship.”
This is in light of the other verses that explain the meaning of this` ibaadah.
In 51/56 “worship” was left undescribed and in other verses such as 16/36 – the worship is related to avoiding at-taghoot (every diety worshipped other than Allaah.)
The second verse (16/36) explains the worship mentioned in the first verse (51/56).
One verse contains a general command and the other verse specifies the command.
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The du’aa is of two types:
Du`aa ul – Mas’alah – the call accompanied with a request.
common meaning which we know – like Allaahummaghfirly “Oh Allaah Forgive me!)
Du`aa ul-`Ibaadah – every act of `Ibaadah.
Every act of `Ibaadah can be called a du`aa because it is another form of the first.
When you fast or pray you do so seeking something with this `Ibaadah of yours. It is an indirect request.
Requesting could be done verbally and it could be done through an act. Everyone doing an act of Ibaadah is asking Allaah for His Mercy and fearing His torment.
For every `Ibaadah to be an `Ibaadah it should contain love , hope and fear.
The thing which drives you to worship Allaah is what He has and what He has prepared for you.
The Rasool Sallallaahu`alayhi wassallam used to ask His Lord for the highest Jannah and he would seek refuge from Hellfire.
Every worship is a form of a Du`aa Al-Masalah.
Prostrating and bowing and crying to Allaah is because someone wants something from His Lord – He wants His Mercy …
Therfore if this word (du`aa) is mentioned in the Qur’aan it is to be taken by both meanings – because this term includes both (Du`aa Al Masalah and Du`aa Al`Ibaadah), unless the sequence in the sentence pinpoints one of them. For example, Allaah says in 40/60 which means: And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islâmic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islâmic Monotheism)] they will surely enter Hell in humiliation!” Here it is specifically refering to the Du’aa al Masalah (“responding” indicates to that). It is also a Du’aa Al`Ibaadah in another sense becuase du’aa is considered worship.
Allaah also says 23/117 in which means: And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful Here we see that “du`aa” carries the meaning of both.
And in 72/18 which means: And the mosques are for Allâh (Alone), so invoke not anyone along with Allâh. Meaning do not worship with Allaah anyone else.
(TRANSCRIBERS NOTE: The Arabic and transliteration of the text are liable to contain errors, please refer to a verified copy of the matn and audio reading for memorizing in shaa’Allaah)
The author continued:
فإذا قيل لَك: ما الأُصُولُ الثَّلاثَةُ التي يَجبُ على الإنسَانِ مَعرفَتُها؟
Faidhaa qeela lak: mal-usuuluth-thalaathatul-atee yajibu `alal-insaani ma`rifatuhaa?
If it is said to you, “What are the three fundamental principles which are obligatory on the person to know?
فقُل: معرفةُ العبدِ رَبَّهُ ودينَهُ ونَبيَهُ محمداً – صلى الله عليه وسلّم
Faqul: ma`rifatul-`abdi rabbahu wadeenahu wanabiyahu Muhammad – sallallaahu `alayhi wasallam.
Then say: That the servant knows his Lord, his Deen, and his Prophet Muhammad – Sallallaahu`alayhi wasallam.
The First Principle
فإذا قيل لك:مَن رَبّثكَ
Faidhaa qeela lak: Man Rabbuk?
If it is said to you: Who is your Lord?
- Here the question is repeated (the first was: If you are askedwhat are the three fundamental principles… then say …)
- The question was asked twice and replied twice but the information given is not done so in the same manner.
- The first time was without explanation and the second time the “reply” contains more details.
- This way of mentioning the information twice is known in the science of Balaghah (beautification of speech) as At-Tayy wan-Nashr (الطيّ والنشر) which means “folding then spreading out.”
- At-Tayy wan-Nashr is a term originally used to describe the clothing – when it is folded you do not see the details of the clothing but when it is spread out you can notice if it has buttons, pockets, sleeves, stripes etc… At-Tayy also gives the meaning of binding/rolling up as Allaah said in 21/104 which means: And (remember) the Day when We shall roll up the heaven like a scroll rolled up for books, As We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it.
- Natwiy ( نطوي ) is interpeted to mean “we shall roll up”
What is the benefit of this style of speech?
It has two benefits:
- It grabs the readers attention – makes them curious to learn/know about the subject mentioned.
- it grounds the information, making it firm in the mind of the listener/reader for it is mentioned twice – unlike when it is mentioned only once.
- for example the sayings in the athan are mentioned twice (Allaahu akbaar Allaahu akbar … Allaahu akbar Allaahu akbar…. Ashhadu an laa ilaaha il Allaah Ashadu an la ilaaha il Allaah … etc.)
- The Rasool – sallallaahu`alayhi wasallam would mention things thrice … Subhaanallaah subhaanallaah subhaanallaah … Ummuka thumma ummuka thumma ummuka … And sometimes he would mention information more times than that ….
An example of this style of speech is found in Surah Hud – the first verse 11/105 which means: On the Day when it comes, no person shall speak except by His (Allâh’s) Leave. Some among them will be wretched and (others) blessed.
So this verse ends with some information that is left unexplained – and leaves the reader anticipating for more information with details to the first information. Those details come in the followingverses 11/106-108 which means: As for those who are wretched, they will be in the Fire, sighing in a high and low tone. (106) They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills). (107) And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord wills, a gift without an end.
The wretched and blessed were mentioned twice – but the second time gave description and details.
After you are asked “Who is your Lord?” The author said:
فَقُل: رَبِّيَ اللهُ الَّذِي ربَّاني وربَّى جَمِيعَ العالمينَ بِنِعَمِهِ, وهُوَ مَعبُودي لَيْسَ لي مَعبُودٌ سِواهُ
Faqul Rabbiyallaahul-ladhee rabbaanee wa rabbaa jamee`al-`alaameena bini`amihi, wahuwa ma`buudee laasa lee ma`buudun siwaah,
Then say: “My Lord is Allaah, the One who brought me up and He brought up all existance/creation with His bounties, and He is the One I worship, I do not have another that I worship besides Him.
- Shaykh Muhammad Amaan Al-Jaami said in his explanation that it is beter to say fahuwa instead of wahuwa – fahuwa means -> hence, therefore so …
- Rabb is from Tarbiyyah and Tarbiyyah means: gradually taking the one brought up to the levels of perfection.
والدَّليلُ قَولهُ تعالى
Wad-daleelu qawluhu Ta’Aalaa:
And the proof for this is the saying of Allaah Ta’Aalaa:
الحَمْدُ للهِ رَبِّ العَامينَ
All Praise is for Allaah Lord of all that exists [Al-Faatihah 1:2]
To be continued in next class In shaa’Allaah ….