The Three Fundamental Principles 6

Monday, January 30, 2012


All the praises are to Allaah, we praise Him, seek His Aid and ask His Forgiveness. May the peace and blessings and salawaat be upon His slave and Messenger Muhammad – Sallallaahu `alayhi wa sallam, his house of kin and companions and all who follow them exactly until the Day of Judgement.


  • The last thing explained in the previous class was At Tayy wan-Nashr which means “folding and spreading out.”
  • In this case the information is first  “folded together” –  mentioned generally, and then “spread out” – put into detail.
  • It  has 2 benefits:  1.) gains the attention of the listener/reader  2.) grounds the information.

فإذا قيل لك:مَن رَبُّكَ

Faidhaa qeela laka: Man Rabbuk?
If it is said to you: Who is your Lord?

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 existence/creation with His bounties, and He is the One I worship, I do not have another that I worship besides Him.

  • Ni`am(نِعَم) is the plural of ni`mah(نِعْمَة) – it means bounty, favor, grace etc…
  • The Shaykh is pointing out the issue of uluuhiyyah from the issue of rubuubiyyah – it is like he is saying,  “Because He is the One Who brought me up, He will be the One whom I worship.”
  • Shaykh Muhammad Amaan Al Jaami said in hisrecorded explanation of Thalaathatul-Usuul that it is better to say “fahuwa” (with the faa) which means,  “therefore.”
  • Ar-Rabb is taken from At-Tarbiyyah which means “bringing up.”  When it is referred to Allaah it has alot of meanings besides just “nurturing” – technically it is,  “Gradually taking the one brought up to the levels of perfection”   This does not mean that the human reaches to a point where he is perfect and free from error, rather it is refering to the imperfect perfection – the complete level of the human being where he starts to depend on himself.

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]

  • This is the proof for being the Rabb ( …Allaah,  Lord …)


وكُلُّ مَنْ سِوى اللهِ عالَمٌ, وأَنَا واحِدٌ مِنْ ذلكَ العالَمِ

wakullu man siwallaahi `aalamun, wa anaa waahidun min dhaalikal-`aalam
Everything besides Allaah is created and I am one of those who are created.

  • `Aalam means: “a world”  –  “a created.
  • Anaa (I) referring to  – “the one who worships Allaah Alone” –  am one of the created
  • There are many prints of the book and another print says “kullu maa siwallaah….” 

فَإِذَا قيلَ لَكَ: بِمَ عَرَفْتَ رَبَّكَ؟

Fa’idhaa qeela laka: bima `arafta Rabbak?
So if it said to you: How did you come to know your Lord?

فَقُل: بِآياتِهِ وَمَخلُوقَاتِهِ

Faqul: bi’aayaatihi wamakhluuqaatihi,
Then say: By His aayaat (signs) and His creations.

  • Aayaat (آيات) is the plural of Aayah (آية).
  • It is the sign leading or pointing out to what it points out to.  Anything pointing to something else is an aayah (sign) and a sign is `alaamah (علامة).
  • The heavens that are above us point out to something which is the Might of Allaah Ta’aalaa Who holds those seven heavens from falling.  They are a sign pointing out to the power of Allaah.
  • In everything there is a sign pointing out to its Creator.  The poet said:

wafee kulli shay’in lahu aayatun * tadullu `alaa annahu waahidu

And in everything there is a sign of His * pointing out that He is One.

  • The heavens are a sign of Allaah’s Power and the Qur’aan is a sign of the prophecy of Muhammad –  sallallaahu`alayhi wasallam. –  The Qur’aan is a proof for that.

The author said:

 وَمِنْ آيَاتِهِ الليلُ والنَّهَارُ, وَالشَّمْسُ وَالْقَمَرُ, وَ مِن مَخلُوقَاتِهِ السَّمَوَاتُ السَّبْعُ وَالأَرضُونَ السَّبْعُ, وَمَنْ فيهنَ وَما بَيْنَهُمَا

 wamin aayaatihil-laylu wan-nahaaru, wash-shamsu wal-qamaru, wamin makhluuqaatihis-samawaatus-sab`u wal-ardhuunas-sab`u waman feehinna wamaa baynahumaa.
Of his signs are the night and the day and the sun and the moon, and of His creation is the seven heavens and the seven earths and what is in them and what is between them.

  • Is not all of what is mentioned above signs?
  • Is not all of what is mentioned above creations?
  • Why calling the first four “signs” and the rest “creations” when all are signs and creations together?

Q: Why did the author call the night and the day and the sun and the moon “signs” and then he called the seven heavens and seven earths and what is in them and what is between them “creations, when both of them are signs and creations?

A: Because the ones described to be “signs” are moving things which alternate –  they come and go… like the sun the moon the night and day.  The ones described as “creations” aren’t perceived as moving … like the heavens and the earth.  What is more of a sign is that which moves around and not that which is still, because the interest in that which is still lessens with the passing of time unlike that which moves. (subhaanallaah!)    For example; every time you see a sunrise or sunset –  it amazes you no matter how many times you see it!  Something that moves is something that gains your attention.

All can be called signs and all can be called creations but here –  the thing which points out more to the Creator, is given that particular description (sign) because it serves it the most.

والدَّليلُ قَولهُ تعالى

Wad-daleelu qawluhu Ta’Aalaa:
And the proof for this is the saying of Allaah Ta’Aalaa:

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنّهَارُ, وَالشَّمْسُ وَالْقَمَرُ, لا تَسْجُدُوا لِلشِّمْسِ وَلا لِلْقَمَرِ واسْجُدُوا للهِ الَّذِي خَلَقَهُنَّ إن كُنْتُم إِيَّهُ تَعْبُدُونَ

 And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allâh Who created them, if you (really) worship Him. [Al-Fusilaat 41:37]

وقَولهُ تعالى

Wa qawluhu Ta’Aalaa:
Then He Ta’Aalaa said:

إِنَّ رَبَكُمُ اللهُ الَّذي خَلَقَ السَّماوَاتِ وَالأَرْضَ في سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى العَرْشِ يُغْشِ اللّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثاً وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللهُ رَبُّ الْعَالَمِينَ

Indeed your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists)!  [Al-A`araaf 7:54]

Then he said:

وَرَبُّ هُوَ الْمَعبود

wa Rabbu huwal-ma`buud
And the Rabb (Lord) is the one who deserves to be worshipped.

  • In some translations it says, “The Rabb means the one who is worshipped” and this is wrong.  It means that the Rabb is the One who deserves to be worshipped.
  • What the Shaykh wants to explain here is that the Rabb –  the One who creates, provides and disposed the affairs, is the One who deserves to be worshipped and no one else. 
  • The proof he brought pinpoints this meaning that he meant the Rabb is the One who deserves to be worshipped:

والدَّليلُ قَولهُ تعالى

Wad-daleelu qawluhu Ta’Aalaa:
And the proof for this is the saying of Allaah Ta’Aalaa:

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ (٢١) ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَشً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٲتِ رِزۡقً۬ا لَّكُمۡ‌ۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادً۬ا وَأَنتُمۡ تَعۡلَمُونَ

O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn  (21) Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allâh (in worship) while you know (that He Alone has the right to be worshipped). [Al-Baqarah 2: 21-22]

  • So after Allaah ordered the people to worship Him, He mentioned the things that are exclusively His acts as a proof and evidence of His right to be worshipped.

  • A great benefit from Shaykh Al Fawzaan in his commentary on the Book: (Qurat …title unclear which is an explanation of Kitaab at Tawheed):  All the verses regarding Al-Uluuhiyyah are mentioned in the sequence of order and all the verses regarding Ar-Rubuubiyyah are mentioned in the sequence of telling. 
    • Which means that the verses which speak about Ar-Rubuubiyyah are not to order people to believe in it (they already do believe in it!)  But because it is mentioned and told to use as evidence to prove the obligation of worshipping only Allaah. 
    • Every verse that speaks about Rubuubiyyah – everytime Allaah mentions those things that are of His exclusive acts – creating, alternating night and day, sending down the rain, bringing out the crops etc… is to use as evidence against the polytheists. 
    • The verses about ar-Rubuubiyyah are not in the sense of ordering –  they are meant and mentioned to proves something else (to prove that the Rabb is the only one deserving to be worshipped).

Shaykh Al fawzaan also said:  The proof to what is stated is that you will never find a verse speaking about Ar-Rubuubiyyah except that you will see directly before it or after it the mentioning of Al-Uluuhiyyah.

  • From the examples of this are   2:21-22,  2:163-164

Alhamdulillaah Rabbil-`aalameen, Allaahu Akbar

End of Dars



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