The Three Fundamental Principles 13

Monday, February 27, 2012

Bismillaahir-Rahmaanir-Raheem

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.

~~~~~

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In the last class our teacher clarified the meaning of laa ilaaha illallaah and the verse which the author brought as evidence on that meaning.  It is an interpretation of the Qur’aan by the Qur’aan and this is the first type of interpreting that should be done.

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The author brought another verse explaining the meaning of laa Ilaaha illallaah:

وقَولهُ تعالى

Wa qawluhu Ta’Aalaa:
And His saying:

قُل يَـٰٓأَهلَ ٱلكِتَـٰبِ تَعَالَواْ إِلَىٰ لِمَةٍ سَوَآءِ بَينَنَا وَبَينَكُم أَلَّا نَعبُدَ إِلَّا ٱللَّهَ وَلَا نُشرِكَ بِهِ  شَيـًٔا  وَلَا يَتَّخِذَ بَعضُنَا بَعضًا أَربَبًا مِّن دُونِ ٱللَّهِ‌ فَإِن تَوَلَّواْ فَقُولُواْ ٱشهَدُواْ بِأَنَّا مُسلِمُونَ

Say (O Muhammad): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allâh (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allâh. Then, if they turn away, say: “Bear witness that we are Muslims.”  [Aal `Imraan 3:64]

 

  • Laa ilaaha illAllaah is not mentioned in this verse, but it’s meaning is in the phrase: Allaa na`buuda illAllaah.
  • First part of the phrase (allaa na`buudu) is a negating and the second part (illAllaah) is an affirming.

The author moved on to the second part of the Shahadah:

ودليلُ شهادةِ أَنَّ مُحَمَّدًا رَسُولُ الله, قَولهُ تعالى

Wa daleelu shahaadati anna Muhammadar-rasuulullaah,  qawluhu Ta’Aalaa:
And the proof for testifying that Muhammad is the Messenger of Allaah is His Ta’Aalaa’s saying:

 لَقَد جَآءَكُم رَسُولٌ مِّن أَنفُسِكُم عَزِيزٌ عَلَيهِ مَا عَنِتُّم حَرِيصٌ عَلَيم بِٱلمُؤمِنِينَ رَءُوفٌ رَّحِيمٌ

Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he is) full of pity, kind, and merciful. [ At – Tawbah 9:128]

ومعنى شهادةِ أَنَّ مُحَمَّدًا رَسُولُ الله, طاعَتهُ فِيما أَمَرَ, وَتسدِيقهُ فِيمَا أخْبَرَ, واجْتِنابُ مَا نَهى عَنْهُ وَزَجَرَ, وألاَّ يُعْبَدَ اللهُ إلا بما شَرَعَ

Wa ma`naa shahaadati anna Muhammadar-rasuulullaah, Taa`atuhu feemaa amar, watasdeequhu feemaa Akhbar, wajtinaabu maa nahaa `anhu wazajar, wallaa yu`badallaahu illaa bimaa shara`. 
And the meaning for testifying that Muhammad is the Messenger of Allaah is:  Obeying him in what he has commanded, believeing him in what he has informed us of, avoiding what he forbade and warned against, and not worshipping Allaah except by what he- sallallaahu`alayhi wasallam has prescribed.

 

  • Obeying the one sent is obeying the sender (Allaah), and disobeying the one sent is disobeying the sender. If you do not obey the Messenger, this disobedience is actually to the One who sent him.  Just like a king who sends out messengers to go to different parts of his kingdom to pass out orders and commands.   If those messengers are disobeyed it goes back to the king –  it goes back to disobeying the king.  If we say that we are worshipping Allaah but we don’t want to obey the Muhammad – sallallaahu `alayhi wassallam, then we have  not even achieved the witness that laa ilaha illallaah because we haven’t obeyed Allaah.  Allaah says in (4/80) which means:He who obeys the Messenger (Muhammad), has indeed obeyed Allâh, but he who turns away, then we have not sent you (O Muhammad) as a watcher over them.  And Allaah says in (53/3,4) which means: Nor does he speak of (his own) desire. (3) It is only a Revelation revealed. So what  Muhammad – sallallaahu `alayhi wassallam, speaks is revelation from Allaah  –  He conveys Allaah’s orders and Commands.  Disobeying the Messenger is disobeying Allaah and is not approving of him as the Messenger of Allaah.  That is why Allaah also says in (3/32) which means: Say (O Muhammad ): “Obey Allâh and the Messenger (Muhammad).” But if they turn away, then Allâh does not like the disbelievers,So Allaah called those who don’t want to obey Him or His Messenger as disbelievers.  He is considered as not witnessing that Muhammad is the slave and Mesenger of Allaah by his disobeying him.
  • A proof for this second point is also (53/3,4) which means: Nor does he speak of (his own) desire. (3) It is only a Revelation revealed.
  • The third point (Avoiding what he has forbidden) also falls under the first (obeying him).
  • The fourth point is becuase Allaah sent out the Messengers to teach us what gets us close to Him and to forbid and warn against that which He is not pleased with.  There is no way to know what pleases Allaah and what does not please Him with our own intellects.  Intellects differ with people –  if we were left to our logic we wouldn’t be one and agreeing ever –  knowing what Allaah loves and hates cannot be discovered just by our  Aql –  our minds.  The mind is only given to us to know and understand what Allaah Subhaanaahu wa Ta’Alaa has revealed to us.  It is only a  tool that Allaah has blessed us with to use (indirectly) for knowing our Creator by the source of knowing our Creator –  the Prophet and what he conveys to us from his Lord.

ودليلُ الصلاةِ والزكاةِ وتفسيرُ التوحيد, قوله تعالى

Wadaleelus-Salaati waz-zakaati watafseerut-tawheed, qawluhu Ta’Aalaa: 
And the proof of prayer and obligatary charity and the interpretation of Tawheed is His Ta’Aalaa’s saying:

 وَمَآ أُمِرُوٓاْ إِلَّا لِيَعبُدُواْ ٱللَّهَ مُخلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ٱلصَّلَوٰةَ وَيُؤتُواْ ٱلزَّكَوٰةَ‌ۚ  وذَٲلِكَ دِينُ ٱلقَيِّمَةِ

 And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salât (Iqâmat-as-Salât) and give Zakât: and that is the right religion. [Al-Bayyinah 98:5]

ودليلُ الصيام, قوله تعالى

Wadaleelus-Siyaam, qawluhu Ta’Aalaa:
And the proof for the fasting is His Ta’Aalaa’s saying:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُم تَتَّقُونَ

O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqûn [Al-Baqarah 2:183] 

ودليلُ الحج, قوله تعالى 

Wadaleelu-Hajj, qawluhu Ta’Aalaa:
And the proof for the Hajj is His Ta’Aalaa’s saying:

فِيهِ ءَايَـٰتُ بَيِّنَـٰتٌ مَّقَامُ إِبرَٲهِيمَ‌ۖ وَمَن دَخَلَهُ  كَانَ ءَامِنً۬ا‌ وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلبَيتِ مَنِ ٱستَطَاعَ إِلَيهِ سَبِيلاً۬‌ۚ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلعَـٰلَمِينَ

In it are manifest signs (for example), the Maqâm (place) of Ibrâhim (Abraham); whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allâh, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allâh], then Allâh stands not in need of any of the ‘Alamîn (mankind and jinn and all that exists). [Aal `Imraan 3:97]

المرتبة الثانية

Al-Martabatuth-Thaaniyah:
The second level:

  • Meaning the second level of Islaam (the religion).
  • THe religion is if different levels the first level is islaam the second level is Eemaan and the third level is ihsaan. 
  • Now he is talking about the second level…
  • The religion is called Islaam or Eemaan just as long as they don’t come together or it is clear from the sentence that the first meaning is meant.

الإيمان: وَهُوَ بِضْعٌ وَسَبعُونَ شُعبَةً, فَأعلاها قَوْلُ:لا إلهَ إلاَّ اللهُ, وأدناها إماطَةُ الأَذَى عَنِ الطَّريقِ, وَالْحَيَاءُ شُعبَةٌ مِنَ الْإيمانِ

Al-Eemaan: wa huwa bidh`un wa sab`uuna shu`batun, fa’a`laahaa qawlu: Laa ilaaha Illallaah, wa adnaahaa imaatatul-adhaa `anit-tareeqi, walhayaa’u shu`batun minal-eemaan.
Eemaan: and it consists of more than seventy branches:  The highest of them is saying “laa ilaaha Illallaah”,  and the lowest of them is moving a harmful object from the road, and shyness is a branch from Eemaan.

  • Bidh`un is a number that is 3 and above and 9 or less  – between 3 and 9.
  • When we said Islaam is of three levels we meant by it the first meaning –  the religion.  The first level is Islaam meaning the outer actions. The second level is eemaan and this is a second level of the religion.  This level is the inner acts.  Eemaan means the inner acts.  But here, when the author mentions the levels of eemaan he is refering to the eemaan which means the religion. 
  • If by eemaan we mean the religion –  then it is not only the inner acts, rather it is the sayings of the tongue, the acts of the heart and the actions of the body parts.  But eeman as the second level (not the religion but as a PART of the religion) means only the actions of the heart. 
  • ISlaam is apparent –  when someone cones to us and makes the shahadah with his tongue and he prays with his limbs, his life is inviolable.  He is in the firt level of Silaam – but as for the actions of his heart –  can we know what is in his heart?  No and this is the higher level of the deen – the second level of Islaam the deen which is eemaan –  the inner actions the actions of the heart.  That is why Allaah said in (49/14) which means:  The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islam),’ for Faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful.”
    • Does it mean when Allaah says:  “you believe not” thay they are kuffaar?  No it does not becuase eemaan (Belief) in this verse means the second level- the inner acts!
    • “We have surrendered”  refers to the first level of Islaam –  the outer acts. Surrendered means we gave in with our tongues and our body parts.  We are praying and we are doing outwardly what a Muslim does.  And since we are doing what a Muslim does, no one has anything to do with our hearts.  Our hearts are up to Allaah.
  •  Islaam and Eemaan are terms that resemble each other and sometimes differ.  An example:

 

  • Allaah says in (22/38-40) which means:  Truly, Allâh defends those who believe. Verily! Allâh likes not any treacherous ingrate to Allâh [those who disobey Allâh but obey Shaitân (Satan)]. (38) Permission to fight is (against disbelievers) is given to those (believers), who are fought against, because they (believers) have been wronged, and surely, Allâh is Able to give them victory. (39) Those who have been expelled from their homes unjustly only because they said: “Our Lord is Allâh.” – For had it not been that Allâh checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allâh is mentioned much would surely have been pulled down. Verily, Allâh will help those who help His (Cause). Truly, Allâh is All-Strong, All-Mighty.
    • What does it mean when they said “our Lord is Allaah?”  Did they only mean Our Creator, our provider our disposer of affsairs i,e, the Lord?  If this is what they meant then they would not be any different then the disbelievers because they believe that as well…  When Ar rabb is mentioned without ILAH then Rabb has the first meaning (The Lord and One that is worshipped).  But when they are mentioned together (Rabb and Ilah as in Suurah An-Naas) then they each give a specific meaning –  Rabb is the Lord and Ilah is the One worshipped.

This is the same with Islaam and Eemaan.  They mean the same thing when they are mentioend deperately –  not together.  And they give different meaningsd when they are mentioned together.  When they are mentioned togehter Islaam will mean surrendering outwardly and eemaan is surrendering inwardly.  When Eemaan is a second level of islaam it only means the inner acts.  There are many examples in Arabic –  they share a general meaning when they are mentioned seperately but when mentioned together they carry a specific meanong each such as “birr and taqwa”,  “faqeer and miskeen”,  “ar Rahmaan and ar Raheem” 

End of Dars

 

2 thoughts on “The Three Fundamental Principles 13

  1. Aisha Binte Akram March 3, 2012 at 7:12 am Reply

    As-Salamu A’lykum Wa Rehmatullahi Wa Barakatuh ukhti,

    Hope you are fine by the mercy and blessings of ALLAH. I didn’t understood this line. “• Bidh`un is a number that is 3 and above and 9 or less – between 3 and 9.”

    Please clarify .

    Jazak Allah khayr
    As-Salamu A’lykum

    • sarf4sisters March 3, 2012 at 3:30 pm Reply

      walaykumus salaam wa rahmatullaahi wa barakaatuh

      Ameen – and you too sister. From what I understand, the phrase وَهُوَ بِضْعٌ وَسَبعُونَ شُعبَةً (Translated as “it is more than seventy branches”) is used to show a number that is more than 70 but less than 80 – and from the teachers explanation that Bidhun means between 3 and 9 then the branches of eemaan are some number between 73 and 79 … Allaahu `alam.
      – Umm Omar

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