بسم الله الرحمن الرحيم
Our teacher began with praising Allaah and sending salaat and salaam on the Messenger of Allaah, his family, companions and followers until the Last Day and began:
As we said before the topic of this book is: The Oneness of Allaah in worship. Whoever attended the first class of this book will understand – we studied there, that the topic of this book is the Oneness of Allaah in worship and this is what the author was aiming at as he wanted you to understand the Oneness of Allaah in worship from three aspects:
Knowing who is your Lord,
What is your religion and
Who is this man who was sent out to warn you and give you glad tidings if you obey.
As we said before, the author utilised the information which he mentions to serve this purpose: of confirming Tawheed al-Uloohiyyah. We explained all of that in the last class.
Before we start >>>
This book as it is now, is of three parts:
The introduction and it is also of three parts, which are considered three treatises which the students of the Shaykh have added to the beginning of three fundamental principles, but they are of great importance:
a) اعلم رحمك الله أنه يجب علينا تلعم أربع مسائل
b) اعلم رحمك الله
c) اعلم الرشدك الله لطاعته
- The main part of the book, which speaks about the three fundamental principles, explained in the previous class:
- a) من ربك – who is your Lord?
- b) ما دينك – what is your religion?
- c) من نبيك or مَا هَذَا الرّجُلُ الّذِي بُعِثَ فِيكُمْ؟– who is your Messenger – who is this man that was sent to you?
The author wanted to clarify through these three fundamental principles, the obligation of worshiping Allaah Alone. That is why this book is one of the most, if not the most, important book for every Muslim to understand what his religion is based upon.
3. The ending which contains many beneficial issues regarding the topic.
New Notes >>>
بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ.
اِعْلَمْ – رَحِمَكَ اللهُ – أَنَّهُ يَـجِبُ عَلَيْنَا تَعَلُّمُ أَرْبَعِ مَسَائِلَ:
الأُولَى: العِلْمُ، وَهُوَ مَعْرِفَةُ اللهِ، وَمَعْرِفَةُ نَبِيِّهِ، وَمَعْرِفَةُ دِينِ الإِسْلَامِ بِالأَدِلَّةِ.
الثَّانِيَةُ: العَمَلُ بِهِ.
الثَّالِثَةُ: الدَّعْوَةُ إِلَيْهِ.
الرَّابِعَةُ: الصَّبْرُ عَلَى الأَذَى فِيهِ.
والدَّلِيلُ قَوْلُهُ تَعَالَى: بسم الله الرحمن الرحيم – وَالْعَصْرِ * إِنَّ الْإِنسَانَ لَفِي خُسْرٍ * إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
The author began with the basmalah (بسم الله الرحمن الرحيم).
“Know, may Allaah be merciful upon you, it is obligatory upon us to learn four issues.”
This is how the author usually starts off – he begins with invocations for the one who he is speaking to.
اعلم (Know!) The order to know here is not meant as anything else that should be known rather what the author wants you to know is something of great significance. That is why, this word, “know!” whether in Arabic or English, when someone says to you ‘know that so and so’ he often wants you to know something very important. Is someone going to come up to you and say: ‘know that one and one is two? – Know that the heavens are above us?’ No, but someone may come up to you, using that word and say: ‘know that Allaah is Ever-Watching of what you do.’ So this word precedes matters which are of great importance and significance and this is the style of the Qur’aan.
Proofs on this point from the Qur’aan and the Sunnah
Allaah Subhaanahu wa ta’aalaa said:
ٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬
Know that Allâh is Severe in punishment and that Allâh is Oft-Forgiving, Most Merciful. (Al Ma’idah 5:98)
In such a way of conveying important information, this word is used in the Qur’aan.
This is very important, that you are balanced between the two. That you do not know only that Allaah is severe in punishment that it makes you give up on the mercy of Allaah, no – do not go to that extreme. And do not know only that Allaah is oft forgiving and merciful so that you depend on it and feel safe of the plan of Allaah – no, do not go to that extreme. But know that Allaah is severe in punishment, just as Allaah is oft-forgiving and most merciful. So do not neglect the good deeds, depending on Allaah’s mercy and forgiving and do not give up on Allaah’s mercy because of Allaah being severe in punishment – rather be between the two. So here you can notice in this verse the word ‘know’ is used. Whenever you see this word “know” that means that whatever follows is of a great importance. Also Allaah said:
فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ وَٱسۡتَغۡفِرۡ لِذَنۢبِكَ وَلِلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَـٰتِۗ
So know (O Muhammad) that Lâ ilâha ill-allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women… ( Muhammad 47:19)
And Allaah subhaanahu wa ta’aala said:
ٱللَّهُ ٱلَّذِى خَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَہُنَّ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ وَأَنَّ ٱللَّهَ قَدۡ أَحَاطَ بِكُلِّ شَىۡءٍ عِلۡمَۢا
It is Allâh Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allâh has power over all things, and that Allâh surrounds all things in (His) Knowledge. (At-Talaq 65:12)
The Prophet – Sallallaahu`alayhi wasallam – said in a hadeeth:
وَ ٱعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ وَ أَنَّ الْفَرَجَ مَعَ الْكَرْبِ وَأَنَّ مَعَ الْعَسْرِ بُسْرًا
“And know that victory comes with patience, and that relief comes with affliction, and that with hardship comes ease.” [Reference pending and it is from hadeeth #19 of An Nawawee’s Forty Hadeeth]
So this is a fine way of conveying information, both found and followed in the Qur’aan and the Sunnah of the Prophet – Sallallaahu`alayhi wasallam.
So this command to know usually precedes matters of great importance and significance.
What is this important thing that the author wants us to know? He says: اعلم رحمك الله (Know! May Allaah be Merciful to you)
رحمك الله (May Allaah be Merciful to you) This du’aa, this invocation, which is Allaah being merciful to you, is that Allaah forgives you your past sins and protects you from falling into sins in the future. This is what this invocation includes. So it includes two things:
That Allaah forgives your past sins.
That Allaah preserves you from falling into sins in the future.
- أَنَّهُ يَـجِبُ عَلَيْنَا تَعَلُّمُ أَرْبَعِ مَسَائِلَ (That it is obligatory upon us to learn four matters.) This is is the important thing, what are they?
“The first: knowledge; which is to know Allaah, His Messenger (Sallallaahu`alayhi wasallam) and the religion of Islaam with the supportive evidences, The second: acting upon it, The third: calling to it, The fourth: patience upon it.”
- الأُولَى: العِلْمُ (The first: knowledge…) And what the author means here by knowledge is knowledge of the revelation (The Islaamic knowledge). When the word “knowledge” is mentioned in the Qur’aan and the Sunnah, this is what is meant – the knowledge that is from Allaah – meaning the revelation – العلم شريعة. The Prophet salallaahu ‘alayhi wasallam said:
من يرد الله به خيراً يفقه في الدين
Whomever Allaah wanted good for, He will make him understand the religion. (Al- Bukhaaree)
And Allaah subhaanahu wa ta’aala said:
… إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ …
… It is only those who have knowledge among His slaves that fear Allâh…. (Faatir 35:28)
The people of Knowledge – the religous knowledge.
And what is al-‘ilm? He said:
وهو معرفة الله، ومعرفة نبيه، ومعرفة دين الإسلام بالأدلة (It is knowing Allaah, knowing his Messenger and knowing the religion of Islaam with evidence.) Meaning, knowing that those three issues, which form together what is called العلم, those three issues, you have to know them and know that at least that there is evidence upon them. Because it is matters of a great necessity in your religion which ALL Muslims should be aware of. Because when a Muslim is asked:
“Who is your Lord?” He will say: “Allaah.” – How did you know Allaah? What is the evidence of Allaah and His signs? etc…
This religion that you follow is the religion of Islaam. What is the evidence that we are ordered to follow this religion and this Book and this Messenger?
Allaah sent out to us a man, a messenger. who is this messenger, what did this messenger call to? What is the evidence? This is important and it is of the first things that a person must know.
الثانية: العمل به (The second: acting upon it). Acting upon this knowledge that you learned. That whatever you learned, the whole point out of it is acting upon it. Because knowledge is only sought to be acted upon, so action to knowledge is just like the fruits to a tree. Knowledge is only to be sought to be acted upon and one of the first people to be punished on the Day of Judgement are those who do not act upon what they know. And Allaah Subhaanahu Wa ta’Aalaa criticised the Jews for not acting upon what they know. Allaah said:
… not (the way) of those who earned Your Anger (such as the Jews),… (Al Faatihah 1:7)
Why the Jews? Because they know the truth but hid it and did not act upon it. Abu Dhardaa said:
لَنْ تَكُونَ عَالِمًا حَتَّى تَكُونَ مُتَعَلِّمًا ، وَلَنْ تَكُونَ مُتَعَلِّمًا حَتَّى تَكُونَ بِمَا عَلِمْتَ عَامِلًا
You will not be knowledgeable (an ‘aalim) until you become a learner (muta’alim), and you will not become a learner until you act upon what you know.
Of course the words of the pious predecessors are the best as they are closer to the source of knowledge. (the revelation) There are a lot of Ahadeeth criticising he who does not act upon what they know. So that is why Allaah subhaanahu wa ta’aala sent down this Qur’aan, not just for us to recite and memorise the Qur’aan (it is good no doubt) but it should not stop there. Because reading and memorising the Qur’aan is only a means to something else. That is why Allaah said:
كِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَيۡكَ مُبَـٰرَكٌ۬ لِّيَدَّبَّرُوٓاْ ءَايَـٰتِهِۦ وَلِيَتَذَكَّرَ أُوْلُواْ ٱلۡأَلۡبَـٰبِ
(This is) a Book (the Qur’ân) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember. (Saad 38:29)
So it is to read, and then after reading to know, then to believe and to act upon. This is the second one – acting upon it. So we know “ilm” knowledge, next thing – is to act upon it.
الثالثة: الدعوة إليه (The third: calling to it). After you know it, is not permissible to keep it to yourself, rather you have to call people to it, just as long as you can. For surely, there is a portion of da’wah upon each individual having responsibilities towards another like him. For example: children, brothers, sisters, relatives etc. You know this knowledge, you acted upon it, then … the Prophet Sallallaahu `alayhi wasallam said:
لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه : رواه البخاري ومسلم
One does not completely believe, until he loves for his Muslim brother, what he loves for himself. [Saheeh Al Bukhaaree]
And Allaah subhaanahu wa ta’aalaa criticized the People of the Scripture for not forbidding each other from falling into sin. Allaah said:
لُعِنَ ٱلَّذِينَ ڪَفَرُواْ مِنۢ بَنِىٓ إِسۡرَٲٓءِيلَ عَلَىٰ لِسَانِ دَاوُ ۥدَ وَعِيسَى ٱبۡنِ مَرۡيَمَۚ ذَٲلِكَ بِمَا عَصَواْ وَّڪَانُواْ يَعۡتَدُونَ (٧٨)ڪَانُواْ لَا يَتَنَاهَوۡنَ عَن مُّنڪَرٍ۬ فَعَلُوهُۚ لَبِئۡسَ مَا ڪَانُواْ يَفۡعَلُونَ
Those among the Children of Israel who disbelieved were cursed by the tongue of Dawûd (David) and ‘Īsā (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. (78) They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do. ( Al- Maa’idah 5:78-79)
This is why they were criticized – because they werent forbidding one another from falling into sin – one person would see his brother doing something wrong but he does not do anything about it – he lets him be The Prophet salallaahu ‘alayhi wasalam said
من رأى منكم منكرا فليغيره بيده ، فإن لم يستطع فبلسانه ، فإن لم يستطع فبقلبه ، وذلك أضعف الإيمان
Whoever of you saw an evil, let him change it with his hands and if he could not change it with his hands, then let him do it with his tongue (let him say: “Stop, this is evil”)and if he could not, let him change it with his heart (and that means to hate it and to be away from it). [Muslim]
Do you love for yourself that you remain in the darkness of polytheism and ignorance and sin? No, so the same thing that you love for yourself you should love for others as well, that you should love for your brothers and sisters in Islaam as well – this includes all good.
الرابعة: على الاذى فيه (The fourth: patience upon it.)Why did this fourth issue come forth because when you know the truth, you start getting close to Allaah, you start acting upon it and start calling others to it. You are going to fall between them and between things that they were raised upon, things that they got used to – things that are considered falsehood, done due to ignorance, which they have got themselves adjusted to. So you are going to fall between them and the things they use to do. So obviously you will be opposed and even attacked and abused sometimes – this is something normal. Therefore, if you are doing da’wah, expect the unexpected. Why? Because when you are giving da’wah or giving an advice, (especially giving da’wah), you are taking upon your back a bit of the responsibility of the Messengers and PROPHETS and therefore you will certainly and definitively will get a share of what they got of annoyance and abuse.
Who is better than our Prophet -salallaahu alayhi wasalam who was thrown by stones, hit on the head, they caused him to bleed, they called him all sorts of names – saahir, kaahin, majnoon. They called him a wizard, they called him a poet, they called him crazy. So expect just as what happened to the Messengers and the Prophets, for some of it to happen to you. This is the way of Allaah, as Allaah subhaanahu wa ta’aala said:
أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ (٢) وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ
“Do people think that they will be left alone because they say: “We believe,” and will not be tested (2) And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test). ( al-‘Ankaboot 29: 2-3)
Allaah subhaanahu wa ta’aala also said:
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۖ مَّسَّتۡہُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٌ۬
Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the Help of Allâh?” Yes! Certainly, the Help of Allâh is near! (al-Baqarah (2:214)
And Allaah also said:
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّـهُ الَّذِينَ جَاهَدُوا مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ
Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)? [Aal Imraan 3:142]
So this is the way of Allaah – sunnatulllaah. May Allaah subhaanahu wa ta’aala keep us firm.
And the proof to those issues that he has mentioned is the saying of Allaah, (Bismillaahir-Ramaanir-Raheem) “By Al-‘Asr (the time). (1) Verily, man is in loss, (2) Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allâh has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd). (3)”
والدَّلِيلُ قَوْلُهُ تَعَالَى: : بسم الله الرحمن الرحيم – وَالْعَصْرِ * إِنَّ الْإِنسَانَ لَفِي خُسْرٍ * إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
والدليل قوله تعالى: بسم الله الرحمن الرحيم (And the proof to those issues that he has mentioned is the saying of Allaah, after بسم الله الرحمن الرحيم
وَالْعَصْرِ (By the time) If Allaah subhaanahu wa ta’aala swears by something, then that it is proof that the thing that is sworn by is of great importance, which is the time here. What is the big importance of time, in this time we are in and given? The importance of the time is that this is the only chance for you to work for the last day, there is no other chance, this is the balance that you have which is those limited number of days when it is compared to the eternity you will be in the Hereafter. This time is the only credit you have to work for the Hereafter, there is no other chance you have except these few days. Why a few days? Because if a person compares the number of days he lives on the face of those earth compared to the number of days he will give in the Hereafter, it will be nothing, not even a minute. Because in the Hereafter you will live to never die so it will not mean you will leave only 100, nor 1000, nor 10,000, nor 100,000, nor a million, nor 10 million, nor 100 million, it is eternity.
So this life is compared nothing, except Allaah gave us those few days just to work in and then we will deserve an eternity in Paradise if we do good – but if we don’t, it will be an eternity in where? The Hellfire.
So Allaah subhaanahu wa ta’aala here, made clear the importance of time by swearing by it because it is the only chance we have to work towards the Aakhirah because in the Aakhirah there is no work, the only time to work is here. Allaah said:
حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ * لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ
[For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back. * That I might do righteousness in that which I left behind.” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected. [Al Mu’minoon 23:99-100]
The pious predecessors said that there is no single person that will not wish to go back. Even the good doers, those who did evil will wish to go back to do good and those who did good will wish to go back to do more good. So this verse shows that the only time to do good is the dunyaa. That is why they say that the dunyaa is a passage way and not a place to rest and settle (الدنيا دار ممر لا در مقر) – Imaam an-Nawawee says this at the beginning of Riyaadhus-Saaliheen. That is why the Prophet salallaahu ‘alayhi wasalam said:
مالي وللدنيا ، إنما مثلي ومثل الدنيا كمثل راكب قال ـ أي نام ـ في ظل شجرة ، في يوم صائف ، ثم راح وتركها [رواه الترمذي وأحمد وهو صحيح
“What is in it for me in this dunyaa? This dunyaa is just like a man who came and rested under the shade of a tree and left off”. [At- Tirmidhee and Ahmed – Saheeh]
This is the dunyaa and it is our only chance. So Allaah swore by the time to affirm something, what was it that was affirmed by this? – it is what Allaah mentions it in the rest of the verses which will be clarified in the next class Inshaa’Allaah.
~~~*~ END of DARS ~*~~~
Allaah Knows Best – If any reader finds a mistake in the notes kindly bring it to our attention in the comments section. Baarakallaahu feekum!
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