Lesson 5 - Three Fundamentals Class 1 (Friday 09.01.2015)2

THE ESSENTIALS, by Ustadh Muhammad Tim Humble Book. 2 The Three Fundamental Principles and the Four Basic Rules

Standard Track Lesson 5

(Friday, 9 January 2015) (Class 1)

Introduction o This book is an extremely valuable and important book; because it deals with the three things

that a person will be asked about in the grave by the angels when we die; [Evidence]bearing

in mind that the Prophet said:

No doubt, it has been inspired to me that you will be

put to trial in the graves like or nearly like the trial of

(Masih) Ad-Dajjal.1

o These three questions that a person will be asked in their grave will be the same as or near to

(the narrator had doubt whether the Prophet said the same as or near to) the trial of the

Masih Ad-Dajjal; Most people will be aware of the severity of this trial of the Dajjal.

o The three questions that you will be asked in the grave are the three fundamental principles

that are being explained in this book.

o This book is essential for the student of knowledge for two reasons and in two different ways:

i. On a Personal Level;

ii. On a Dawah Level

o On a Personal Level:

- This book is vital for every Muslim, irrespective of age, gender, pursuing knowledge, average

Muslim, scholars, students, or just regular people.

- It is so important in the life of the Muslim that these three principles were originally known as

Ad-Deen or the religion; such that some of the elders used to say to their children say to

me the religion; i.e. the three fundamental principles (usool); because they are so

fundamental that the entire religion or the essence of the religion is found within these them.

- The Three Principles define: The knowledge of your Lord, the knowledge of what your

religion is, and the knowledge of your Messenger (Muhammad ).

1 Sahih al-Bukhari [Book 16, Hadith 13 (Arabic)/ Vol.2, Book 18, Hadith 162 {English)]

Standard Track Lesson 5 (Friday, 9 January 2015)

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- These three principles would be memorized traditionally by the young and old since this book

was written and perhaps even before, at a very young age; this book is also from the texts

that should be taught to children and they should be asked to memorize it along with the

evidence within them.

- This is the importance of the book from the point of view of you as an individual; as you

would need this book and what it contains on a personal level in order to be a successful

Muslim.

o On a Dawah Level:

- From the point of view of daawah, as a daee /daeeah, an overwhelming majority of the

dawah that you do to Muslims (calling them to worship Allah properly/ avoid Shirk) or non-

Muslims (calling them to Islam) will not go outside of what is contained within this book.

o Thus, this is a fundamental text on both levels; and if one were to really understand the book

with a working knowledge of the daleel, along with the memorization of the key points, one

would find that there will be a huge difference in oneself, their emaan, their link with Allah and

knowledge of Islam; as well as possess a huge amount of material that one can use when

calling people to Islam, whether they are non-Muslim, or Muslim who have strayed from

worshipping Allah as He deserves to be worshipped.

o Also, in terms of Aqeedah, this book is one of the most fundamental and simple texts that exists

on the subject.

o It is important to note that one of the reasons for this is that the Shaykh does not mention

anything was not mentioned by the scholars of Islam prior to this book, hence it is sticks to the

Quran and Sunnah; [The Shaykh was born in 1150 H and died in 1260 H]; there is thus a huge

importance give to daleel within this book; this is a methodology that this book instills in a

student of knowledge, especially in the subject of aqeedah.


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What is Aqeedah? How can we define it?

o Aqeedah: - ; comes from the root means to tie something tightly or

to knot something firmly.

- Aqeedah also comes from something which becomes hard and firm;

- From the same root ;is to grasp something or to take hold of something firmly

- All of these meanings are found within the word ;

- i.e. Aqeedah refers to those beliefs that are so firmly attached within your heart that they

dont change and you will never let go of them; the beliefs that you are tied to; you associate

yourself with them so much that you are tied to them like two ropes are tied together firmly;

- These are the beliefs that define you as a Muslim.

- E.g.

- "And from the evil of the witchcrafts when they blow in the

knots 2

- By consensus, taqleed is not accepted in matters of Aqeedah.

What is Taqleed?

Taqleed is to follow the opinions of somebody else blindly in their beliefs without o

fully extracting that opinion on your own; i.e. without any evidence for it.

o Taqleed has no place in Aqeedah and is strongly criticized by Allah in the Quran.

[Evidence]:

And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that

which we found our fathers doing." Even though their fathers understood nothing, nor were they guided?3

o So, in Aqeedah you have to understand the reason/ evidence for your beliefs; Allah azza wa jall

will not accept this from you if you just blindly follow somebody in it; even when explaining

your beliefs to a Muslim, you must be able to give the evidence for it (i.e. why do you believe

what you believe).

2 Surah al-Falaq (113: 4)

3 Surah al-Baqarah (2:170)


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o This is the reason why the shaykh (Rahimahullah) gave great importance in this short treatise,

to providing the evidence for all that he is encouraging the readers to understand.

In the Name of Allah, the Most Gracious, Most Merciful

o The Shaykh begins the book with Bismillahir- Rahmanir- Raheem; this is something he took

from the example of the Quran and the sunnah and the actions of the scholars of Islam.

o Thus, we can see in the example of the Shaykh that he doesnt bring something that does not

have an evidence in the Quran and the sunnah;

o [Evidence]:

i. Quran: Allah begins all of the Surahs of the Quran with Bismillahi-Rahmani-Raheem,

with the exception of Surah at-Tawbah.

ii. Sunnah: It is authentically reported [reference needed @ 31:40] that when the Prophet

wrote (commanded someone to write) to the rulers of other countries inviting them

to Islam, he would instruct to start with Bismillahir Rahmanir Raheem; citing the

example of Prophet Sulaymans letter to Queen of Sheba; thus, it is the sunnah of the

Prophets to begin their letters with the basmalah.

Verily! It is from (Prophet) Sulaiman

(Solomon), and verily! It (reads): In the

Name of Allah, the Most Beneficent, the

Most Merciful;4

iii. Scholars: as for the example of the scholars, there is no doubt that in the majority of the

letter, books, treatise that we find from them, the scholars begin with the basmalah.

4 Surah an-Naml (27: 29-30)


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What is meant by Bismillahir-Rahmanir-Rahmanir ?

o Meaning of the :

- The in is ba ul- istiaanah ( which means i.e. it is a :(

seeking Al-awn) help from Allah subhanahu wa taala; seeking for Allah to)

help you, guide you and support you in what you are doing and to give you tawfeeq

(success) in it.

- - I seek your help O Allah!

- However, there is a word in this that is considered muqadarr; i.e. there is a

word that is missing but it is understood from the sentence; this is very common in the

Arabic language (balagha); this is from the beauty and eloquence of the language that

sometimes some words are taken out of a sentence but are understood within the

sentence.

- Here, the word that has been taken out is a hidden verb at the end of bismillahir

rahmanir Raheem; i.e. in this context the word is I write; so the understood

meaning at the beginning of the book is in the name of Allah Most Gracious Most

Merciful I write.

- This is because bismillahir rahmanir raheem is not a complete sentence; it is only half

the sentence.

- But, the Prophet did not begin his letters with Bismillahir Rahmanir Raheem I

write; Allah subhanahu wa taala does not begin the surahs with Bismillahi Rahmanir

Raheem I say;

o Reasoning behind and importance of the hidden verb at the end of the sentence:

- Some of the scholars say that there are two reasons for the exclusion of these verbs

such as and :

1. To give more emphasis to the names of Allah; i.e. to give precedence and honor to

the names of Allah such that so much importance is given to them that we dont

even mention the verb associated with the sentence.

2. Secondly, in order that this statement Bismillahir Rahmanir Raheem becomes a

general statement that we can use for every verb; it gives the sentence universality


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so that we can use it for every general situation without having to add a suitable

verb to it in the Arabic language as it would be difficult for non-Arabic speakers to

learn the verb for every situation.

o Allah:

- According to the stronger opinion, Allah is the greatest of all names attributed to Allah;

it is considered to be Ismullahil Aadham (the greatest name of

the names of Allah); the name that if Allah is called by it, He answers your duaa; and if

He is asked something by it, He gives you what it is that you ask for.

- [Allah knows best] but this is the name that is mentioned with regards to the person

who had knowledge of the Scripture in the story of Sulayman:

One with whom was knowledge of the Scripture said: "I will bring it to you within the twinkling of an eye!"" 5

- This man called upon Allah by His Greatest Name and Allah answered his duaa and so

the throne of Sheba was brought to Sulayman quicker than the Ifrit.

- Three strong opinions with regards to which is the Greatest Name of Allah:

1. ALLAH : strongest opinion

2. AL HAYY AL QAYYUM : Mentioned in Surah Al-Baqarah, Surah Al-i-

Imran and Surah Taha

3. The meaning of the Greatest Name of Allah is not one Name; rather all of the Names

of Allah have comprehensive and detailed meanings i.e. they have more than one

limited meaning.

5 Surah an-Naml (27:40)


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- Allah is also considered the greatest Name because it is a name which has never been

taken by any of Allahs creations; unlike some other Names that have been oppressively

taken by some people.

For example: Musaylimah al-Kab (the Liar) , who was one of a series of men who

claimed to be a prophet after and alongside Prophet Muhammad used to refer to

himself as Rahman.

- The meaning of the word Allah is related to Al Ilaahiyya or Al Uloohiyyah; this is why Ibn

Abbas (radyAllahu anhu) when he explained the word Allah, he said the One that is

worshipped with Uloohiyyah. [Reference needed @ 43:45]

- i.e. the word Allah indicates the Al- Uloohiyyah or Al- Ilaahiyyah of Allah; this is the

Attribute of Allah that comes with the name because every Name of Allah has an

Attribute; the fact that Allah subhanahu wa taala is the One deserving of worship and

that none is deserving of worship but He.

- The word Allah cannot grammatically be made plural nor does it have a feminine form.

o Difference between the Word Allah and the Name Allah:

- We must be careful with differentiating between the lafz-ul-Jalalah) and)

the word Allah.

- Beware of using wrong grammar such as saying Allah is used in the sentence; rather

say the word Allah is used in the sentence.

- This is because sometimes we may want to say something about the word Allah itself

that we cannot say about Allah Azza wa jall; for example: the origin of the word Allah is

Al-Ilaah; but we cannot say the origin of Allah is Al-Ilaah;

- It is good etiquette with the name Allah that when you are speaking with regard to the

word itself (such as origin of the word or place of the word in a sentence), you ensure

to say The word Allah.


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o Ar-Rahman Ar-Raheem:

- and both come from the attribute of Ar-Rahmah for Allah subhanahu wa

taala; that Allah is Dhur-Rahmah, the One who has Infinite and Perfect Mercy.

- Allah is the One who has Perfect Mercy and Bestows that Mercy upon His Slaves.

- There are two Strong Opinions with regards to the difference between the words/

names Ar-Rahman and Ar-Raheem even though both of them come from Ar-Rahmah:

1. The name Ar-Rahman refers to the General Mercy of Allah sunhanahu wa taala that

encompasses every single thing, even the disbeliever, animals, sun, moon etc.; whereas Ar-

Raheem refers to the Specific Mercy of Allah; because we (the believers) are not equal in

the mercy that Allah has bestowed upon us; the mercy with which Allah has guided the

believers to Islam is not the same as the general mercy that Allah has surrounded the non-

Muslim.

- E.g. the mercy that Allah has bestowed upon the upright scholar is not the same as the

mercy He has bestowed upon the ignorant worshipper.

- Allah has reserved this special mercy for His believers in the Hereafter.

[Evidence]:

Messenger of Allah ( ) said, "Allah has one hundred mercies, out of which He has sent down only

one for jinn, mankind, animals and insects, through which they love one another and have

compassion for one another; and through it, wild animals care for their young. Allah has retained

ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection." 6

- However this is not the strongest opinion; and the evidence for this is:

Indeed Allah is, to the people, Kind and

Merciful. 7

- In this ayah, Allah says He is Kind and Merciful to the people, i.e. it is taken to mean

both the Muslims and non-Muslims, people in general; so this indicates that Allah

subhanahu wa taala being Raheem is not limited to Muslims alone, rather Allah is to all

of the people Raoofur-Raheem.

6 Muslim [Riyad as-Salihin: Book 1, Hadith 420]

7 Surah Al-Baqarah (2:143)


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2. [The strongest Opinion]: Ar-Rahman refers to the Attribute of Mercy that Allah has; i.e. that

Allah is the Most Merciful, and that He is the one who has Infinite and Perfect Mercy that

surrounds everything.

- Ar-Raheem is indicative of the Action of Bestowing that Mercy i.e. the action of that

Mercy reaching you.

- So Ar-Raheem refers to the fact that Allah bestows that Mercy upon whomever He wills,

however He wills and whenever He wills [the view of the ahl-us-sunnah].

- He is Always able to do them and has always been able to do these actions; there has

never been a time when Allah could not bestow this Mercy; and He does it whenever He

wills and refrains from it whenever He wills.

- Thus, the [Evidence] (against the Mutakallim who says Allahs actions are constant):

He does what He intends (or wills).

8

8 Surah al-Buruj (85:16)


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The shaykh starts with: Know, may Allah have mercy upon you

o /(Know): it used for the following reasons:

i. To bring the attention of the reader to an important point, and to

make you focus;

ii. To emphasize the importance of a point;

iii. As division of chapters within a text.

o The shaykh uses the word Know three times in this book to break up the chapters.

o He uses this statement based on the following evidence :

- From the Quran: Shaykh Abdur-Razzaq (hafidhahullah) [Reference needed at 57:07]

mentioned that in more than thirty ayaat of the Quran, Allah azza wa jall says or

:.E.g .

Know, therefore, that there is no god but

Allah, and ask forgiveness for thy fault, and

for the men and women who believe: for

Allah knows how ye move about and how

ye dwell in your homes.9

- From the Sunnah: From the hadith narrated by Ibn Abbas (RadyAllahu anhu): in which

the Prophet says Know!

"O boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve

you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance,

supplicate to Allah Alone for help. And know that if all the people gather to benefit you, they will not be able

to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you,

they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The

pens had been lifted and the ink had dried up".10

- From the Scholars: Likewise, the scholars of Islam, in their books, frequently use the

word know! when they want to gain the attention of the readers.

9 Surah Muhammad (47:19)

10 Riyad as-Salihin (At-Tirmidhi) [Book 1, Hadith 62]


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o May Allah have mercy upon you: when you say to someone Rahimak-Allah,

this statement encompasses two things:

1. It encompasses the Past forgiveness, i.e. it is a duaa that May Allah forgive your

sins, and;

2. It encompasses the Future guidance, I.e. it is a duaa that May Allah have mercy

upon you and guide you to achieve success in what is to come in this world and the

next.

- Note: As for when someone says May Allah have mercy on

you and forgive you; then the Mercy indicates the future, and the maghfirah indicates

the past i.e. it is a duaa that May Allah forgive you for what is passed and May Allah

have mercy on you for what is to come.

- Notice the Shaykh uses the singular tense ; meaning you hence it is a very

personal way of writing to somebody; as if to convey the message directly to the person

reading the book and not to the public in general.

- Hence, this statement is an indicator of the sincerity of the advice that the Shaykh

wants to give the person reading the book; because sincere advice is built on two

things:

1. Giving people the knowledge that they need, and;

2. Making duaa for them to be able to follow it.

[Evidence]:

I convey to you the messages of my

Lord, and I am to you a trustworthy

adviser. 11

- The sincere advice of the Prophets in the Quran is:

1. An instruction to follow the right way, and;

2. Duaa for their people; for Allah to give them the ability to actually to follow it.

o Thus, with this statement, the Shaykh follows a prophetic methodology of giving people

knowledge and making duaa for them to achieve success in following it.

11

Surah al-Araf (7:68)


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[Memorize] It is obligatory for us to learn four basic matters:

First: Knowledge, which is to know Allah, His Messenger , and the religion of Islam,

with the supportive evidences.

Second: Application of this knowledge.

Third: Calling people to it.

Fourth: Persevering patiently through any harm that might afflict you while calling

others to it.

o Note: these are not the fundamental principles; rather this is an introduction to the three

fundamental principles, i.e. there are four basic matters (with evidence) that you need to know

before you can study the three fundamental principles; (so these four masaail are linked to the

three fundamental principles).

o This book is written for the ordinary people the aamatun-naas hence it is obligatory for the

ordinary people not just the taalib-ilm to know these four basic matters.

1. Knowledge ( ):

- to know Allah

- to know His Messenger

- to know the religion of Islam with the supporting evidences

- note: knowledge comes before statement and action

2. Application of the Knowledge:

- To learn the basics (knowledge) with the evidence; and to apply it within oneself;

- On the Day of Judgment, a persons feet will not move until they are asked about what

they acted upon from the knowledge that they have.

[Evidence]:

..man will be brought who has studied [religious] knowledge and has taught it and who used to

recite the Quran. He will be brought and Allah will make known to him His favors and he will

recognize them. [The Almighty] will say: And what did you do about them?.."12

12

Hadith Qudsi (Muslim) [Hadith 6 from 40 Hadith Qudsi]

THREE

FUNDAMENTAL

PRINCIPLES


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o Knowledge comes before action

- [Evidence]: Imam Bukhari in his Sahih mentions in the Chapter (Ch.10) in Book Of

Knowledge that it is essential to know a thing first before saying or acting upon it.

Allah says: "So know (0 Muhammad ) that "La ilaha ill-Allah... (none has the right to be worshipped

but Allah)," (V.47:19

So Allah stated that one should acquire knowledge first.

o Knowledge is of two types:

- Knowledge is either a witness that will stand for you (hujjatun lak) or a witness that will

stand against you (hujjatun alayk) on the Day of Judgment. [Reference required @

1:09:01]; knowledge is either something that will defend you on the Day of Judgment or

will be a cause for your punishment.

- The knowledge that will bear witness for you is the one that you act upon and the

knowledge that will be a potential cause for punishment is the one that you do not act

upon.

3. Calling people to it:

- We are not a people who give importance only to our own salvation; for this is the

methodology of the Yahood (jews) :

That is because they say: The Fire will

not touch us save for a certain

number of days.13

- Rather as Muslims, we are a people who call other people to Islam; based on the advice

of Abbad ibn Abbad al Khawaas, the only way to gain a bigger and better place and

status in Jannah is by calling others to Islam.

- So, in Islam, the more you invite others and the more you correct others, the greater

will be your reward and status in Jannah.

13

Surah Ali Imran (3:24)


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- The evidence for this is the fact that our Prophet Muhammad was a daee and he

was always concerned about the status and well-being of his ummah always; and in an

authentic hadith it is reported that the Prophet used to make duaa for his ummah

in every prayer. [Reference needed @ 1:13:22]

- The prophet gave the utmost importance to the guidance of his ummah.

- The strongest evidence for this point is the statement of Allah:

Say, "This is my way; I invite to Allah with sure knowledge, I and whosoever follows me. And exalted

is Allah; and I am not of those who associate others with Him."14

- The primary meaning of the word daawah refers to calling non-Muslims to Islam; but it

can also refer to calling those Muslims who have strayed, calling them back to Islam, the

sunnah, and to practice the religion firmly.

- Thus, it is also evident form the above ayah ( ), that without sure knowledge

(and action), it is not possible to call others to Allah.

- Note: It is still better for one to forbid the evil even if one may be involved in it

themselves; but one is still sinful for telling others what they are not abstaining from

themselves; because, there are two separate sins (i) sin of not forbidding the evil;

and (ii) sin of telling people to do what you dont do yourself.

- Thus, we understand that it is more appropriate for a Muslim not to fall into a habit of

calling someone to something unless they act upon it; however, if you are unable to

leave a sin, it is still better to tell people to abstain from it rather than incurring both the

sins.

14

Surah Yusuf (12:108)


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- [Evidence]: Allah says:

O you who have believed, why do you say

what you do not do?

It is most hateful to Allah that you should say

that which you do not do.15

- Thus, the principle and the proper way in Islam is to get knowledge (with evidence),

implement it yourself and then you call other people to it; dont rush to call people

unless you follow it yourself; however you may forbid an evil even if you are unable to

refrain from that evil; but it is not appropriate to fall into the habit of doing so because

Allah says that it is severe in His sight that you should say that which you do not do.

- When you follow this system (i.e. know, apply, and call others to it) you are taking the

inheritance of the Prophets and Messengers of Islam and continuing their job; because

the Prophet was given this very job to do by Allah subhanahu wa taala.

- However, when you do this job, you will encounter some difficulties, which is the fourth

matter;

4. Persevering patiently through any harm that might afflict you while calling

others to it.

- Everyone who is in the field of dawah encounter certain difficulties/ dangers; this is the

sunnah of Allah (way of Allah) and it does not change; i.e. all of the people of the past,

every Prophet, or Imam did all the above three things and every one of them suffered

rejection, hardship, difficulty, verbal/physical abuse, etc. because they did these three

things;

- From the Prophets, the head of them being Prophet Muhammad , he suffered

immensely throughout his life because of this job; this is the sunnah of Allah, that if you

are a daee/ daeeah, you are in danger of being hurt just like the Prophet .

- However, at the face of these difficulties, we must show as-sabr (patience) over being

harmed in doing this job.

15

Surah as-Saf (61:2-3)


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- The Shaykh says the evidence for these four matters is the saying of Allah:

By Time. Verily, man is in loss, Except those

who believe and do righteous good deeds,

and recommend one another to the truth, and

recommend one another to patience (for the

sufferings, harm, and injuries which one may

encounter in Allahs cause during preaching

His religion).16

Show the four matters that a Muslim is required to learn within Surat-ul Asr.

o - This ayah refers to the second matter from the four basic

matters; i.e. application of the knowledge or acting upon the knowledge.

o This is because Imaan is action; and action is a part of Imaan; and Aamilu-saalihaat is an

emphasis of the action that exists within Imaan and it is not a separate entity; rather it is a

part of Imaan; (Except those who believe and do good deeds).

o What is Imaan? It is (According to Ibn Taymiyyah rahimahullah):

i. (Qawl-ul Qalb ) Statement of the Heart (Beliefs/ Aqeedah in

the Heart)

ii. .Amal-ul Qalb) Actions done with the Heart (e.g)

Tawakkul, Taqwa)

iii. (Qawl-ul Lisaan) Statement of the Tongue i.e. Professing

with your tongue what you hold in your heart (Laa ilaaha ill-Allah)

iv. (Amal-ul Lisaan) Actions of the Tongue (e.g. Dhikr, reading

the Quran)

v. Amalu Jawarih) Action of the Limbs)

o Thus, in short, Imaan = The Heart + The Tongue + The Limbs

o In full, The Heart has two parts to it: (i) Belief in the Heart and (ii) Actions that are restricted

only to the heart.

The Tongue has two parts to it: (i) Statement of those Beliefs, i.e. Shahadah and (ii) acting

with the tongue (by remembering Allah); along with the action of the Limbs.

16

Surah al-Asr


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o - Note: How do we respond to the Murjiah ( who said Allah (

mentioned two things so He means two things?

o The murjiah are those people whose core belief is that actions are not a part of Imaan; i.e.

your Imaan is a constant (it is either on or off, doesnt go up or down); so they say that Allah

said Illa allatheena amanoo and waA Aamiloo assalihat hence both are separate.

o However, what we say in reply is a single ayah:

Whoever is an enemy to Allah and His

angels and His messengers and Gabriel

and Michael - then indeed, Allah is an

enemy to the disbelievers.17

o In the above ayah, Allah mentions His Angels as well as Jibreel so does this mean that

Jibreel is not an angel just because Allah mentioned the two separately? No, Jibril is an angel.

So the murjiah will either have to agree that Jibril is not an angel or he has to agree that

Aamiloo assalihat is a part of Imaan.

o Also, this happens in the Quran in many different places; where Allah mentions one thing and

He mentions another thing that is clearly from the same category, but He mentions it separately

for emphasis; likewise, emphasis is given to Aamiloo assalihat in the life of a Muslim in raising

the Imaan.

- this refers to the third matter i.e. dawah; because or at-tawaasee

means going and conveying the message; thus, this ayah implies inviting other people or

telling other people, advising one another, they call one another to the truth.

- this refers to the fourth matter i.e. As-Sabr; thus, after calling one another

to the truth, they advise one another to be patient because when you call each other to the

truth, you are going to suffer what the Prophets and the Messengers (alayhimussalatu wa

salam) suffered.

17

Surah al-Baqarah (2:98)


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Where is in this surah?

(i)The most common answer mentioned by the scholars is .

- Except those people who believe i.e. they believe based upon knowledge.

- This is because Allah required you to have knowledge before you can start doing the

amal-us-saalih. The evidence for this is : i.e. Allah

commanded you to have knowledge that there is no god worthy of worship but Allah

and then do the action of seeking forgiveness (amal-us-saalih).

(ii) In reality, the entire surah from beginning to end cannot be achieved without .

- The actions mentioned in the surah cannot be completed without .

- I.e. how can one do amal-us-saalih without knowledge of bidah and shirk?

- How can one advice for the truth if you dont know what the truth is?

- How can one advice one another to have sabr if you dont know the value of patience?

- How can you have imaan if you dont know who Allah is.

o Thus, the first matter knowledge is present in the ayah and the entire surah as a whole.

Imam ShaafiI (rahimahullah) said: If nothing else was revealed other than this surah, it

would have sufficed people.

o Imam ShafiI said that if Allah had not revealed any evidence against His creation other than

this surah it would have been enough because the whole of Islam is found in this, in the same

order as mentioned by the Shaykh: knowledge, applying it, calling to it, being patient over what

befalls you do these.

o This is why this book is so valuable not only for the benefit of ourselves, but it may also be

considered as the handbook of dawah; as it contains is the methodology of the Prophet in

dawah.


Page 19 of 20

Know also that every Muslim should learn three matters and apply them:

First: Allah has created us and is sustaining us; He did not leave us unattended, rather,

He sent us a messenger. Whosoever obeys Allah (by following His messenger ) will

be admitted into Paradise, and whosoever disobeys him will be thrown into the Hellfire.

The evidence for this is the saying of Allah:

Verily, We have sent to you (O men) a Messenger (Muhammad SAW) to be a witness over you,

as We did send a Messenger [Musa (Moses)] to Fir'aun (Pharaoh).

But Fir'aun (Pharaoh) disobeyed the Messenger [Musa (Moses)], so We seized him with a

severe punishment.18

o This is the most basic and fundamental understanding that everyone has to have; with the

exception of Atheism, majority of the world believes in the fact that there is a Supreme God

who has created us and is sustaining us.

o He didnt leave us unattended; it would be unjust that we would be left unattended without

any guidance; hence from Allahs Infinite Justness and Mercy is that He didnt abandon us

leaving everyone to worship Him however they pleased and then judge them based on their

ignorant actions.

o Allah subhanahu wa taala sent to us a Messenger who came with clear Proofs just like He sent

to Firaun; but he disobeyed and was seized with a severe punishment from Allah; so Allah says

that whoever obeys the Messenger sent to us, will enter Jannah and whoever disobeys that

Messenger will enter Jahannam; hence this is our obligation.

[Evidence]:

Allah's Messenger ( ) said, "All my followers will enter Paradise except those who refuse." They said, "O

Allah's Messenger ( )! Who will refuse?" He said, "Whoever obeys me will enter Paradise, and whoever

disobeys me is the one who refuses (to enter it)." 19

18

Surah al-Muzammil (15-16)


Page 20 of 20

o Thus, if we obey the Messenger, we are obeying Allah; however, if we disobey him, we disobey

Allah.

[Evidence]:

"The Messenger of Allah said: 'Whoever obeys me, obeys

Allah and whoever disobeys me, disobeys Allah. Whoever

obeys my governor (Amir), he has obeyed me, and

whoever disobeys my governor, he has disobeyed me."'20

o The Prophet commanded us to do exactly what Allah commanded; he made unlawful for us

the same things that Allah mentioned as unlawful in the Quran.

[Evidence]:

The Prophet said: Indeed whatever the

Messenger of Allah ( ) made unlawful, it is the

same as what Allah made unlawful." 21

And Allah says:

Nor does he speak of (his own) desire.

It is only an Inspiration that is inspired.22

o Allah sent us a Messenger as a final evidence for us; even though He took a covenant from

every single one of us (the entire mankind), made us bear witness and testify that Allah is our

God when we were brought forth from Aadam (alayhissalam); but Allah azza wa jall wants to

remind us of this covenant/ agreement we made.

o Even though we dont remember standing before Allah and testifying, the one thing that we do

have within us is what Allah placed within our heart called the fitrah, a natural inclination; e.g.

when you see somebody and you feel you know them from somewhere but cant place their

face. This fitrah helps us to remember about our covenant when we are reminded.

19

Sahih al-Bukhari [Book 96, Hadith 12 (Arabic)/ Vol. 9, Book 92, Hadith 384 (English)] 20

Sunan an-Nasa'i 4193 [Book 39, Hadith 45 (Arabic)/ Vol. 5, Book 39, Hadith 4198 (English)] 21

Jami` at-Tirmidhi 2664 [Book 41, Hadith 20 (Arabic)/ Vol. 5, Book 39, Hadith 2664 (English)] 22

Surah an-Najm (53:3-4)

Documents

Lesson 5 - Three Fundamentals Class 1 (Friday 09.01.2015)2