بِسْم الله الرحمن الرحيم
3-1-1438
Allah placed a فطرة (Natural Disposition) in us, which contains:
1) المستحسنات
These are good things which human nature accepts.
E.g. Justice, Good Behaviour, Mercy, etc.
2) المستقبحات
These are ugly things which human nature cannot accept.
E.g. Oppression, Injustice, etc.
3) المّسلمّات - Indisputable Matters
These are things which our nature accepts without dispute. Of these are that every event must have a Creator. No one in the world, whether believer or disbeliever, disputes it.
We accept that we have to have a Creator. This entire world did not come into existence by itself; someone should have brought it into existence.
Another indisputable matter is that the attribute of the creation indicates the attribute of the Creator. When you look into the Universe you see perfection. This teaches you that its Creator is Perfect. You see everything in order, in its right place. Our eyes, for example, are not placed on our bellies. This shows us that the Creator is All-Wise.
And the Creator knows everything, for how can one create and not know about his creation? In [67:14]:
"Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves) All-Aware (of everything)."
When you look into the creation, you see great creation like the mountains and sky. This indicates the greatness of the Creator.
Of the مسلمات is that the powerful and great should always be High. We believe Allah is above the Heavens.
Then we come to the conclusion that Allah is the Creator and He is Perfect. After confessing this, what do you say about the laws He enjoined upon us? How can we confess that Allah is Perfect and then question and object to His laws?
Belief in Allah, the One who is Perfect, requires استسلام and تسليم. How can we say we believe in Allah and His Perfection and not submit to Him? This is contradicting ourselves and indicates our weak belief in Allah. The believer does not argue about the laws of Allah. The more you learn about Allah, the more your belief and certainty increases, and accordingly your submission. We need to increase our knowledge about Allah.
Whenever you debate with anyone, go back to the basics.
Whenever you debate with anyone, go back to the basics.
In [15:9]:
"Verily We: It is We Who have sent down the Dhikr and surely, We will guard it (from corruption)."
This includes the Qur'an and Sunnah.
If you believe that Allah is Perfect, then you should believe His Religion which is based on the Qur'an and Sunnah is perfect. You would not use your deficient mind to judge the Qur'an and Sunnah. Submission is based on knowledge.
In [53:4]:
"It is only an Inspiration that is inspired."
Allah inspired the Prophet ﷺ, and the Prophet ﷺ then taught the Companions. If you criticize what the Prophet ﷺ has brought, then you are criticizing Allah. The Sunnah is protected.
Recap:
Bukhari رحمه الله compiled authentic narrations in a book and called it صحيح الجامع. And he رحمه الله set conditions on the narrator and narrations of the Hadith. He would not quote a Hadith unless the narrator had met the other narrator and heard the Hadith from him directly.
He divided his صحيح into Books, starting from كتاب الوحي beginning with the Hadith on Intention: "إنما الأعمال بنية" (Actions are rewarded according to their intentions) and ending with كتاب التوحيد.
He put chapters under each book, titling chapters with a Hadith, part of a Hadith, or a Fiqh Ruling.
In this book are mentioned narrations which exhort the Muslim to hold fast to the Qur'an and Sunnah. Bukhari رحمه الله did not begin with a chapter, he began with certain Ahadith as an introduction.
It is as if Umar رضي الله عنه is saying that we Muslims already know the value of this day; we take it as an Eid.
Bukhari رحمه الله mentioned this Hadith to show us that the religion is perfect and complete, and Allah is pleased with it. It is for this reason we should hold fast to it.
On the day that the Muslims gave their pledge to Abu Bakr as a Khalifah, Umar bin Khattab رضي الله عنه gave a Khutbah:
If you are seeking guidance, hold fast to the Qur'an and Sunnah by learning them, acting upon them, and following them.
Ibn Abbas did not know where to put the water, so he put it at the door. When the Prophet ﷺ asked who put it there and was told it was Ibn Abbas, he saw his intelligence, and embraced him.
This shows us that we need to learn the Qur'an and Sunnah, and learning requires intelligence. Whomever Allah has granted intelligence should busy himself learning the Qur'an and Sunnah.
We should feel sufficient with the Qur'an and Sunnah; with which Allah revived this Ummah after it was dead. We will not perish if we do not know physics, biology, or chemistry.
المعتصم makes all his relationships with the people according to the Qur'an and Sunnah.
Bukhari رحمه الله named the first chapter with a Hadith:
In this chapter, Bukhari رحمه الله discusses the description of the Qur'an and Sunnah.
المعتصم should know the description of the Qur'an and Sunnah: جوامع الكلم
In this chapter, Bukhari رحمه الله discusses the description of المعتصم;- He follows the Sunnah of the Prophet ﷺ.
الإقتداء = Knowledge + Acceptance + Action
It is not a mere claim.
There is سنة قولية (Statements of the Prophet ﷺ) and سنة فعلية (Actions of the Prophet ﷺ). In this chapter, Bukhari focuses on the former.
Bukhari رحمه الله then mentions the invocation of the Ibadur-Rahman in [25:74]:
"and make us leaders for the Muttaqun"
How can a person be an Imam in the Dunya?
We should follow those who precede us, so that those who come after us will follow us.
The Prophet ﷺ is the leader, the companions follow the Prophet ﷺ, the Tabi'een follow the companions, until this chain reaches us. This chain begins with the Prophet ﷺ, so our eyes should be on him. If anyone deviates from the way of the Prophet ﷺ then he is not a مقتدي.
What is the way which leads a person to becoming an Imam of the Religion?
1) To Learn the Sunnah and ask about it
2) To make Tadabbur of the Qur'an, and if you do not understand, to ask about it.
3) To leave the people except in good.
The companions were role models in holding fast to the way of the Prophet ﷺ:
The people first learnt General Eeman, they then studied the Qur'an and Sunnah, and it increased their faith.
People are more affected with speech whether read or heard. If the Qur'an is the best speech, then we should hold fast to it and not prefer other speech over it.
And Ibn Masoud said, "Study the Qur'an for in it is the knowledge of the earlier and later generations"
The best guidance is the guidance of the Prophet ﷺ. We cannot make a distinction between the Qur'an and Sunnah.
Bukhari رحمه الله put only a part of the Hadith which is relevant to the chapter. If you want to know the Hadith in detail, you need to go to the other chapters.
The incident that occurred was that one of the men worked for the other and he committed adultery with the other mans wife.
"كتاب الله" may have three meanings:
1) The Qur'an
2) The Law of Allah
3) The Verse of Stoning to Death. This verse was abrogated, but the ruling still stands in the Sunnah.
المقتدي should judge in accordance to the Qur'an and the Sunnah in all his affairs.
"أمتي" could either refer to everyone who the Da'wah of the Prophet ﷺ reached or those who accepted the message and embraced Islam. All of them will enter Paradise, except those who refuse. If he is from the former group, then whoever rejected the call of Islam (disbelievers) will enter Hell. If he is from the latter group, then whoever disobeyed the Prophet ﷺ will enter Hell.
This nation will be divided into 73 sects, except one - who are on what the Prophet ﷺ and his companions are on.
الإقتداء requires obedience. You will not be a مقتدي unless you obey the Prophet ﷺ.
This is a Parable. The Prophet ﷺ is the caller, inviting us to Paradise. If you reach there, you will eat and enjoy from its delights. If you do not follow the Prophet ﷺ and suggest things from yourself, you will be misguided, and not reach the house nor eat from the banquet.
So whoever has obeyed the Prophet ﷺ has obeyed Allah. And whoever has disobeyed the Prophet ﷺ has disobeyed Allah. And the Prophet ﷺ separated the people.
القراء were the learned men who memorized and understood the Qur'an. They were either the Scholars amongst the Companions or the Tabi'een.
This is also a Parable.
The Prophet ﷺ resembles himself with the نذير العريان - A person who had seen the army of the enemy approaching with his eyes, so he ran to warn his people. In order for people to believe him, he would take off his shirt.
The Prophet ﷺ is warning the people of the punishment of Allah; of the wrath of Allah; of the Hellfire. He knows about Allah and has seen this.
But the people divided into two categories:
1) The People who believed him. So they "أدلجوا" (set out at night), until they are saved. If any warning comes to you, you should immediately obey or quit the sin and run away. We need to take immediate action. This is what means to "أدلجوا".
2) The People who disbelieved in him; In the morning the enemies army destroyed them. They would not believe until they saw it with their own eyes.
Abu Bakr was called الصديق because the news of the unseen came to him and he immediately believed. He did not hear the Prophet ﷺ say, but was told that his companion was saying what he saw in the Mi'raj. Abu Bakr said, "If he is saying it, I believe him"
The مقتدي will reach a level close to this when the news of the unseen comes to him and he believes and accepts. When you hear Hadith which discuss the Day of Judgement, the Grave, matters which blow our minds - do you really accept without any doubt or will you have doubts?
عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " بَيْنَمَا رَجُلٌ رَاكِبٌ عَلَى بَقَرَةٍ الْتَفَتَتْ إِلَيْهِ. فَقَالَتْ لَمْ أُخْلَقْ لِهَذَا، خُلِقْتُ لِلْحِرَاثَةِ، قَالَ آمَنْتُ بِهِ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ، وَأَخَذَ الذِّئْبُ شَاةً فَتَبِعَهَا الرَّاعِي، فَقَالَ الذِّئْبُ مَنْ لَهَا يَوْمَ السَّبُعِ، يَوْمَ لاَ رَاعِيَ لَهَا غَيْرِي. قَالَ آمَنْتُ بِهِ أَنَا وَأَبُو بَكْرٍ وَعُمَرُ ". قَالَ أَبُو سَلَمَةَ مَا هُمَا يَوْمَئِذٍ فِي الْقَوْمِ.
Narrated Abu Huraira: The Prophet (ﷺ) said, "While a man was riding a cow, it turned towards him and said, 'I have not been created for this purpose (i.e. carrying), I have been created for ploughing." The Prophet (ﷺ) added, "I, Abu Bakr and `Umar believe in the story." The Prophet (ﷺ) went on, "A wolf caught a sheep, and when the shepherd chased it, the wolf said, 'Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?' "After narrating it, the Prophet (ﷺ) said, "I, Abu Bakr and `Umar too believe it." Abu Salama (a sub-narrator) said, "Abu Bakr and `Umar were not present then." [Bukhari]
He said that to show us that they accepted what they heard from the unseen. This is why they reached the degree they did.
The hypocrites are the ones who have doubts. Whenever any Hadith comes to you and you have doubts about it, do not ignore it. The hypocrites have doubts and let it pass. This happens again and again, and they do not clear their doubts and renew their faith. Ignoring it may affect the person especially at the time of death. These doubts could cause a person to die with a bad end. In [9:45]:
"It is only those who believe not in Allah and the Last Day and whose hearts are in doubt that ask your leave (to be exempted from Jihad). So in their doubts they waver."
Clear your doubts through seeking knowledge.
Our tests are regarding our belief: Do we have doubts or firm certainty? The Shaytan may whisper in our hearts and raise doubts.
The Two Parables
One Parable says the Prophet ﷺ is a Giver of a Glad Tidings and the other that he is a Warner. We need to walk in this Dunya with hope and fear; hope to reach Jannah and eat from the banquet, and fear which motivates us to seek salvation from the Hellfire.
This occurred between Abu Bakr and Umar, when Abu Bakr was a Caliph. Some of the people during his time apostated and a group of people called themselves Muslims but refused to pay Zakat. The Battle of Yamamah was the battle in which Abu Bakr fought these people, the head of which was Musaylamah the Liar.
No one disputed regarding the former group. But they disputed regarding the group who called themselves Muslims. Here, Abu Bakr said he had to fight them. Umar said they could not because they were Muslims and provided evidence for his view. Abu Bakr used the same evidence to support his view. When Umar bin Khattab saw that Abu Bakr was firm, he did not argue. He acknowledged that Abu Bakr preceded in him in understanding and companionship of the Prophet ﷺ.
If Abu Bakr did not fight these group of people, no one would pay Zakat until the end of the Day of Judgement. One pillar of Islam would have been cancelled.
This is also about Umar رضي الله عنه. He did not get angry for his own sake or the misbehavior of Uyaynah, he became angry because he had said a word against the Ruler. If he did not become angry and stop him, a Fitnah could occur. This is what is happening now, through social networks people defame and disrespect the rulers, and this is why the فتنة occurs. Uthman رضي الله عنه was killed because rumours had been spread about him, and people believed these rumours, although he was one of the four Rightly Guided Caliphs. People rebelled against him all for the sake of the Dunya.
Some might mention the following Hadith:
عَنْ طَارِقِ بْنِ شِهَابٍ، أَنَّ رَجُلاً، سَأَلَ النَّبِيَّ صلى الله عليه وسلم وَقَدْ وَضَعَ رِجْلَهُ فِي الْغَرْزِ أَىُّ الْجِهَادِ أَفْضَلُ قَالَ " كَلِمَةُ حَقٍّ عِنْدَ سُلْطَانٍ جَائِرٍ "
It was narrated from Tariq bin Shihab that a man asked the Prophet, when he had put his leg in the stirrup: "Which kind of Jihad is best?'" He said: " A word of truth spoken before an unjust ruler." [An-Nasaa'i]
Firstly, You have to be sure he is unjust
Secondly, the advice should be between you and him secretly.
Umar did not ignore the verse when it was recited to him. He strictly followed the commandments and immediately desisted. He was a real مقتدي.
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