Tawheed Class

(Explanation of the Three
Fundamental Principles)
Transcribed from classes by Shaykh Ahmad usa !ibril
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TABLE OF CONTENTS
Table of Contents.........................................................................................................2
Class One.....................................................................................................................1
Introducton.................................................................................................................1
Knowlede !n Isla" !s to be Ta#en $raduall%................................................................1
T&e T&ree Le'els of Stud%!n........................................................................................(
)r!tn !s t&e Trend of t&e Salaf...................................................................................*
Al+,sool At&+T&alaat&a&..............................................................................................-
C&a.ter One................................................................................................................./
T&e Bas"ala&.............................................................................................................../
Taw&eed !n B!s"!lla&!r+0a&"aan!r+0a&ee"................................................................./
Tawheed Al-Uloohiyyah.................................................................................................6
Tawheed Ar-Rububiyyah................................................................................................6
Tawheed Al-Asmaa’ Was-Sifaat.....................................................................................7
L!nu!stc 0ules !n B!s"!lla&!r+0a&"aan!r+0a&ee"........................................................1
The First Rule.................................................................................................................7
The Second Rule............................................................................................................
2roofs for Be!nn!n w!t& t&e Bas"ala&.......................................................................3
!t is in Accordance with the "ur’an...............................................................................
The #ro$het %e&an his 'e(ers with %ismillahir-Rahmaanir-Raheem............................)
There is an Alle&ed *adith About the %asmalah...........................................................)
T&e Bless!n !n t&e Bas"ala&.....................................................................................14
Class Two...................................................................................................................11
5o 6ou Sa% B!s"!lla& or B!s"!lla&!r+0a&"aan!r+0a&ee"7...........................................12
T&e Na"e Alla&..........................................................................................................1-
Allah+ The Sole Title for the 'ord that Fashioned ,-erythin&......................................./
The Root of the 0ame Allah........................................................................................./
Allah Uses Allah and Rabb in the "ur’an....................................................................../
Allah is 1i2erent to Any 3ther 0ames..........................................................................7
The 0ame Allah by !tself is 0ot a 1hi4r........................................................................7
Allah is the 0ame that All *is 3ther 0ames Follow.....................................................7
As$ects of Tawheed in the 0ame Allah........................................................................7
The 5i&hty 0ame Allah................................................................................................
Ar+0a&"aan and Ar+0a&ee"......................................................................................24
Ar-Rahmaan.................................................................................................................67
Ar-Raheem...................................................................................................................67
Ar-Rahmaan and Ar-Raheem.......................................................................................6.
T&e 8erc% of Alla&.....................................................................................................2*
The A(ribute of 5ercy................................................................................................68
The 5ercy of Allah.......................................................................................................6/
A(ainin& the 5ercy of Allah........................................................................................67
Class T&ree.................................................................................................................23
Know 8a% Alla& 9a'e 8erc% On 6ou..........................................................................23
T&e I".ortance of Knowlede....................................................................................23
T&e 5e:n!ton of Knowlede......................................................................................(*
T&e ,se of t&e )ord I;la"..........................................................................................(*
!s 9nowled&e :on-eyed to 3ther than *umans;........................................................<8
:an you Say !’lam to Someone 5ore 9nowled&eable;...............................................<6
T&e Le'els of Knowlede< Ibn Al+=a%%!"....................................................................(1
T&e 9onour of Knowlede..........................................................................................(3
T&e E>a".le of t&e Sc&olars.......................................................................................**
=aabir and Abu Ayyub..................................................................................................88
5uhammad !bn *asan Ash-Shaybaani........................................................................8/
Asad !bn Al-Furaat.......................................................................................................8/
Sa’eed !bn 5usayyib> Ar-Raa?i and Al-%u4hari............................................................86
An-0awawi> 'isaan Ad-1een !bn Al-9hateeb and 5u’aadh !bn =abal.........................87
Sulaymaan !bn Abdul-5ali4 the 9haleefah and Ataa’ !bn Abi Rabaah........................8)
Al-9asaa’ee and the Sons of the 9haleefah................................................................./7
Ash-Shaa@’ee and !bn Al-=aw?i..................................................................................../7
0a&!"a# Alla&............................................................................................................-4
5a&h@rah and Rahmah.............................................................................................../.
1o Aou Say Rahima4 Allah to a 0on 5uslim;............................................................../.
Why 1id *e Say !’lam Rahima4 Allah;........................................................................./<
Class Four...................................................................................................................-1
T&e Four Introductor% 8a?ers...................................................................................-1
)&at !s t&e 5e:n!ton of )aa@!b7...............................................................................-3
Is T&ere a 5!Aerence Between )aa@!b and Fard&7......................................................-3
The #roof for the 3$inion that WaaBib and Fardh Are Synonymous.........................../)
The #roof for the 3$inion that WaaBib is 'esser than Fardh.......................................6.
*ow 1o They :ate&orise the Faraa’idh and WaaBibaat;.............................................66
The Result of this 1is$ute............................................................................................6<
T&e Isla"!c Knowledes are Intertw!ned..................................................................../*
)&!c& 5e:n!ton of )aa@!b 5!d t&e Aut&or Intend7..................................................../-
Knowlede !n 8a?ers t&at 2erta!n to Alla&................................................................/-
The 1e@niCon of Fardh DAyn........................................................................................66
The 1e@niCon of Fardh 9ifaayah.................................................................................66
Fard& BA%n !n KnowledeC ActonC Lea'!n 8a?ers and Bel!ef.....................................//
Fardh DAyn in 9nowled&e #ertainin& to Allah...............................................................66
Fardh DAyn in AcCon ....................................................................................................67
Fardh DAyn in 'ea-in& 5a(ers......................................................................................67
Fardh DAyn in %elief......................................................................................................6
T&e Four Obl!ator% 8a?ers......................................................................................./3
T&e 5e:n!ton of 8as;ala&........................................................................................../D
T&e F!rst Introductor% 8a?er< Knowlede..................................................................14
Know!n Alla&............................................................................................................14
5a’rifatullah................................................................................................................7.
9nowled&e of the *alaal and *araam.........................................................................76
The !m$ortance of 5a’rifatullah.................................................................................76
!&norance in 5a’rifatullah...........................................................................................76
Know!n t&e 2ro.&et 8u&a""ad Sallalla&u BAla%&! )a Salla".................................13
Know!n Isla"............................................................................................................31
The 1e@niCon of !slam..................................................................................................
!slam is the 3nly Reli&ion Acce$table to Allah............................................................6
The FoundaCon AcCons of !slam................................................................................./
Class F!'e....................................................................................................................3-
T&e Order of t&e 5e:n!ton of Knowlede..................................................................3/
Know!n Alla&C t&e 2ro.&et 8u&a""ad and t&e 0el!!on w!t& 2roof........................31
What is the 1e@niCon of #roof; .................................................................................7
Is TaEleed 2er"!ss!ble !n 8a?ers of BAEeeda&7..........................................................3D
The First 3$inion+ Aou 5ust 9now the #roof..............................................................)7
The Second 3$inion+ !t is not 3bli&atory to 9now the #roof .....................................)7
The Third 3$inion+ 'oo4in& into the #roof is *araam.................................................)7
The Summary of the First Two 3$inions.....................................................................)7
#roofs that TaEleed is #ermissible ..............................................................................).
T&e Second Introductor% 8a?er< To Act ,.on Knowlede..........................................D/
T&e T%.es of Actons !n Isla"......................................................................................D/
5o 6ou $et 0eward for Lea'!n t&e 9araa"7..............................................................D/
T&e Essental As.ects of A..l%!n Knowlede.............................................................D1
3rdainin& the Food and Forbiddin& the ,-il and A$$licaCon Within 3neself Are Two
Se$arate 3bli&atory 5a(ers........................................................................................)
A 5an Whose AcCons 1o 0ot 5atch *is 9nowled&e.................................................))
3ne is Foin& to be "uesConed About *is 9nowled&e on the =ud&ment 1ay............77
Sayin& That Which Aou 1o 0ot 1o..............................................................................77
Knowlede T&at 5oes Not Bene:t............................................................................141
Class S!>....................................................................................................................14/
Knowlede T&at 5oes Not Bene:t Acton.................................................................14/
Knowlede !s 5!Aerent to Acton..............................................................................141
Knowlede )as Sent to be Acted ,.on....................................................................141
T&e ConseEuences of Not Actn ,.on 6our Knowlede...........................................114
One S&ould Not Abandon See#!n Knowlede 5ue to Be!n Accountable For 9!s
Knowlede...............................................................................................................112
Be!n 9!&er !n Knowlede 8eans 6ou Are 9eld to a 9!&er Standard .....................11(
E>a".les of A..l%!n Knowlede.............................................................................11/
E'!l Sc&olars.............................................................................................................113
Actn on 6our Knowlede !n 5a;wa&........................................................................122
!bn Al-=aw?i And *is Shuyoo4h...................................................................................66
5o Not $et Conce!ted w!t& 9u"ans or w!t& Alla&....................................................12-
Class Se'en...............................................................................................................12/
T&e T&!rd Introductor% 8a?er< Call!n 2eo.le ,nto It..............................................12/
)&at 5oes t&e 5&a"eer 0efer To7...........................................................................121
Is 5a;wa& Fard& BA%n or Fard& K!faa%a&7...................................................................121
A(ainin& the 1etailed 9nowled&e is Fardh 9ifaayah..................................................67
,-ery 5uslim has a #ersonal 3bli&aCon to #erform 1a’wah.....................................6
S&ould One Lea'e 5a;wa& ,ntl 9e Beco"es Full% Knowledeable7.........................1(4
T&e 5aners of S.ea#!n About Alla& )!t&out Knowlede.......................................1(2
Class E!&t ...............................................................................................................1(1
5o Not Co""!t An% S!ns ,nder t&e 2rete>t of 5a;wa&.............................................1(3
When Sins %ecome Wides$read it A2ects ,-eryone..................................................87
Aou *a-e to 9now *ow to Fi-e 1a’wah.....................................................................88
2roof on 5a;wa&.......................................................................................................1*/
!n-ite #eo$le Unto Allah with 9nowled&e..................................................................86
1a’wah is 3ur #ride....................................................................................................87
Rise U$ and Warn.......................................................................................................8)
The Galue of Fuidin& 3ne 5an.................................................................................../7
The 1ay of Uhud and the 1ay of Ta’if ......................................................................../.
6ou 9a'e to Know and 0elate to 6our Aud!ence........................................................1-*
1a’wah 5ust be in the %est of All 5anners.............................................................../7
Class N!ne.................................................................................................................1-3
Wisdom in 1a’wah can !nclude *arshness.................................................................6)
The 1i2erence %etween 5udaaraah and 5udaahanah............................................76
E>a".les of Our Salaf !n 5a;wa&..............................................................................111
Conclus!on on 5a;wa& to Alla&.................................................................................132
Class Ten...................................................................................................................13(
T&e Fourt& Introductor% 8a?er< 2atence................................................................13(
2atence !s Essental for a 5aa;!%a&...........................................................................13-
What do you &et out of #aCence; ............................................................................./
)&at !s t&e 5e:n!ton of Sabr7 ................................................................................1D4
The 'in&uisCc 1e@niCon of Sabr.................................................................................)7
1oes :om$lainin& 0e&ate Sabr;................................................................................)7
The Ty$es of #aCence.................................................................................................)6
)&% does Alla& Test ,s7 ..........................................................................................1D(
5o Not E>.ect a L!fe )!t&out Tr!als ..........................................................................1D-
So"e Ferses on Tr!als
241
A 5aa;!%a& !s 8ost O.t"!stc !n t&e 5ar#est of T!"es..............................................241
Class Ele'en..............................................................................................................211
One on t&e $u!ded 2at& S&ould E>.ect 9ards&!.s....................................................212
Tr!als are a 2ur!:caton fro" our S!ns.......................................................................21-
T&e I".ortance of Intenton.....................................................................................211
Stand 6our $round E'en !f %ou are Alone..................................................................224
The 5aBority are Usually Gilli@ed in the "ur’an........................................................667
The "ur’an #raises the 5inority................................................................................66.
)&% does Alla& Test us w&en 9e &as Knowlede of E'er%t&!n7...............................222
E'er%t&!n !s $ood for t&e Bel!e'er...........................................................................22*
Be 2atent on 9ars& )ords.......................................................................................22-
Alwa%s 9ead to 0e.entance )&en Tested and 9a'e 8erc%......................................223
2atence !n 5a;wa& !s S.ec!al....................................................................................2(1
)!se )ords fro" S&a%#& 8usa 9a:d&a&ulla&.........................................................2(1
Conclus!on on Sabr...................................................................................................2(*
Class Twel'e.............................................................................................................2(-
An Introducton to Surat Al+BAsr................................................................................2(/
)&at 5oes Al+GAsr 8ean7.........................................................................................2(3
The First 3$inion+ All of Time....................................................................................6<
The Second 3$inion+ The ,ra of the #ro$het 5uhammad ......................................6<)
The Third 3$inion+ The ,nd of the 1ay.....................................................................6<)
The Fourth 3$inion+ Salatul-DAsr or the Timin& of Salatul-DAsr..................................68.
The Selected 3$inion.................................................................................................686
T&e I".ortance of Al+BAsr.........................................................................................2*-
Oat&s !n t&e =ur;an and Sunna&...............................................................................2*/
T&e Oat&s of 9u"an Be!ns......................................................................................2*D
Class T&!rteen...........................................................................................................2-1
5o Not )aste T!"e..................................................................................................2-1
T&e Sub@ect 8a?er of t&e Oat&................................................................................2-2
8an#!nd !s at a Loss.................................................................................................2-(
9husr :omes in a 0oun Form....................................................................................6/<
Why is 9husr 5enConed as a 0a4irah;.....................................................................6/<
A #racCcal ,Ham$le #ertainin& to this Surah.............................................................6/8
'osses are 'e-els........................................................................................................6/
)&% 5oes t&e Sura& $eneral!se and t&en 8a#e E>ce.tons7....................................2-3
T&ose w&o Bel!e'e...................................................................................................2/4
!maan is the Fruit of 9nowled&e................................................................................66.
Why did Allah not 1etail !maan;...............................................................................66.
The 5eanin& of !maan in this Gerse..........................................................................666
T&ose w&o do $ood 5eeds.......................................................................................2/(
There is no !maan Without AcCon.............................................................................66<
AcCons Without !maan..............................................................................................66/
All 1eeds are !ncluded in this Gerse..........................................................................667
Ad'!se and 0eco""end w!t& Trut& and 2atence.....................................................2/1
1a’wah is not a 5ono$oly.........................................................................................66
Ad-isin& is a Frou$ ,2ort..........................................................................................66
*aEE Refers to All of the Re-elaCon of Allah............................................................66)
2atence...................................................................................................................2/D
#aCence is !m$lied Throu&hout the Surah................................................................677
#aCence Refers to All Ty$es of #aCence....................................................................677
T&e State"ent of As&+S&aa:;ee................................................................................212
Class Fourteen..........................................................................................................21*
A C&a.ter T!tle fro" Sa&!& Al+Bu#&ar!......................................................................21-
Why did the Author use a :ha$ter Title from %u4hari as #roof;..............................676
9nowled&e #recedes AcCon......................................................................................67
'aa !laaha !llallah.......................................................................................................67)
1o Gerses Addressed to the #ro$het !nclude Us;.....................................................67)
T&e Structure of t&e Boo#.........................................................................................231
C&a.ter Two.............................................................................................................23*
T&e Obl!aton to Know and Act on T&ree 8a?ers....................................................23*
Why did the Author say 5ale and Female;..............................................................68
Why did the Author say 5uslim;..............................................................................6/
T&e F!rst 8a?er< Taw&eed Ar+0ubub!%%a&................................................................231
1A< Alla& Created ,s.................................................................................................231
#roofs from the "ur’an and Sunnah..........................................................................67
#roofs from the !ntellect ...........................................................................................6)6
2oetr% on t&e E>!stence of Alla&...............................................................................2D*
Class F!Heen.............................................................................................................2DD
1B< Alla& 2ro'!ded Sustenance For ,s.......................................................................2DD
The 1i2erence %etween Ar-Raa?iE and Ar-Ra??aaE..................................................<77
The 1e@niCon of #ro-ision........................................................................................<7.
Alla& !s Ar+0aIIaaE ..................................................................................................(41
Aour #ro-ision is in the S4y........................................................................................<76
#ro-ision :omes From Allah......................................................................................<78
Aour Unchan&eable #ro-ision is Already Wri(en......................................................<76
Ar-Ra??aaE is Wise in Fi-in& #ro-ision......................................................................<7
True Tawa44ul and Tawaa4ul.....................................................................................<..
See4 5eans but 9ee$ your *eart Fully A(ached to Allah.........................................<.<
#ro-ision is 0ot 3nly 5aterialisCc.............................................................................<./
1e$end on Allah in *ardshi$ ....................................................................................<.7
T&e% )ors&!. Ot&ers Bes!des Alla& )&o 9a'e No Control O'er 2ro'!s!on................(11
Ar+0aIIaaE )!ll Send 6ou 8eans..............................................................................(24
Class S!>teen.............................................................................................................(22
1C< 9e 5!d Not Create ,s )!t&out A 2ur.ose...........................................................(2(
What is *amala;........................................................................................................<6<
!ncorrect 3$inions on the #ur$ose of 3ur :reaCon..................................................<68
Aou Were :reated for a #ur$ose...............................................................................<67
Sa-e Aourself From *ell.............................................................................................<6
Allah is !nde$endent of *is :reaCon.........................................................................<<7
15< 9e Sent 8esseners to ,s..................................................................................((2
1E< )&oe'er Obe%s 9!" )!ll Enter 2arad!se.............................................................((-
The "ur’an and Sunnah are ,Eual as Sources of 'e&islaCon.....................................<<6
The "ur’an has a *i&her Status in 3ther Areas.........................................................<<7
3bedience to the #ro$het 5ust be :om$lete 3bedience........................................<<
T&e Stor% of Jula%beeb.............................................................................................((D
Class Se'enteen........................................................................................................(**
T&ree T%.es of Co""ands !n t&e =ur;an and Sunna&...............................................(*-
A :ommand Accom$anied by ,-idence to !ndicate it is 3bli&atory..........................<8/
A :ommand With #roof to !ndicate it is 0ot 3bli&atory...........................................<8/
The Feneral :ommands............................................................................................<87
T&e 0elatons&!. Between t&e =ur;an and Sunna&...................................................(*3
!n Accordance and Similarty......................................................................................<8
The Sunnah Fi-es 1etails> ,H$lains or S$eci@es........................................................<8)
The *adith are !nde$endent in 'e&islaCn&................................................................</7
T&ose )&o 5en% t&e Sunna&....................................................................................(-2
1F< )&oe'er 0e@ects and 5!sobe%s 9!" )!ll Enter 9ell:re........................................(-*
Cateor!es of 5!sobed!ence......................................................................................(-*
5aBor Shir4 or 5aBor 9ufr..........................................................................................</8
A 5uslim who 5eets Allah with Sins........................................................................</)
3ne who 5eets Allah with 5inor Shir4....................................................................<6.
1oes one who :ommits 5inor Shir4 Fall Under the 5ashee’ah;.............................<6<
The 1u’aa to Shield 3neself from 5inor Shir4..........................................................<6/
)&% 5!d Alla& C&oose 8usa to Co".are w!t& t&e 2ro.&et 8u&a""ad7.................(//
Class E!&teen ..........................................................................................................(/1
T&e Second 8a?er< S&!r# Al+,loo&!%%a&...................................................................(/1
Introducton on Taw&eed and S&!r#..........................................................................(/3
T&ree T%.es of S&!r# Al+,loo&!%%a&..........................................................................(1*
T&e F!rst T%.e< Assoc!atn a 2artner to Alla&...........................................................(1*
T&e Second T%.e< $!'!n a 2orton of 6our )ors&!. to Ot&er T&an Alla&...................(1*
S&!r# !n 5u;aa At+Talab..............................................................................................(1*
S&!r# !n 5u;aa Al+Ibaada&..........................................................................................(11
Shir4 in !ntenCon.......................................................................................................<77
Shir4 in 'o-e...............................................................................................................<7)
Shir4 in Fear...............................................................................................................<6
Shir4 in *o$e..............................................................................................................</
Shir4 in Ru4oo’ and SuBood........................................................................................</
The 1i2erence %etween SuBood> Ru4oo’ and "iyaam...............................................<6
Class N!neteen..........................................................................................................(31
Shir4 in Sacri@ce.........................................................................................................<
Shir4 in Tawaaf...........................................................................................................<)
Shir4 in Tawa44ul.......................................................................................................<)
Is Taw&eed T&ree Cateor!es or Four Cateor!es7.....................................................(D1
T&e T&!rd T%.e< S&!r# !n $o'ernors&!.......................................................................(D-
T&e 2roof of t&e Aut&or............................................................................................*44
Conclus!on ...............................................................................................................*42
Class Twent% ............................................................................................................*4(
T&e T&!rd 8a?er< )alaa; and Baraa; .......................................................................*4*
2roofs on )alaa; and Baraa;.....................................................................................*4-
T&e I".ortance of )alaa; and Baraa;.......................................................................*43
T&e 5aner of 9a'!n An% 5e:c!enc% !n t&e Bel!ef of )alaa; and Baraa;...................*14
T&e $oal and 0esult of 5!lutn )alaa; and Baraa;...................................................*1(
Two At&aar 0eard!n t&ose w&o C&ane !n T&e!r Bel!ef..........................................*1/
A S.ec!al Cateor% of Carr!ers of Knowlede.............................................................*13
Conclus!on of 9alaEa&..............................................................................................*21
Class Twent% One.....................................................................................................*22
T%.es of 2eo.le )&o 2ro"ote Interfa!t&..................................................................*2(
Ne'er )!ll t&e Jews nor t&e C&r!stans be 2leased w!t& 6ou......................................*2*
T&e State"ent of Abul+)afaa; Ibn BAEeel.................................................................*2/
A 0es.onse to t&ose w&o S&ed !n t&e!r BAEeeda& and Cla!" to be l!#e As&+S&aa:;ee*2/
T&e )ar on C&an!n Isla"!c Ter"!nolo%................................................................*(4
:han&in& the Terminolo&y in the Area of Walaa’ and %araa’....................................8<6
Cateor!es of )alaa; and Baraa;...............................................................................*(*
T&e F!rst Cateor%< Tawall!........................................................................................*(*
T&e Second Cateor%< Al+8uwaalaa&.......................................................................*(1
T&e T&!rd Cateor%< 2er"!ss!ble 5eal!ns w!t& Non 8usl!"s....................................*(3
Class Twent% Two.....................................................................................................*(D
T&e T&!rd Cateor%< 2er"!ss!ble 5eal!ns w!t& Non 8usl!"s ...................................**4
1a’wah to 0on 5uslims............................................................................................88.
,aCn& from the Slau&hter of the #eo$le of the %oo4................................................886
5arria&e from the #eo$le of the %oo4......................................................................886
,Hchan&in& FiIs.........................................................................................................886
GisiCn& 0on 5uslims.................................................................................................88<
Treat"ent of Non 8usl!"s.......................................................................................***
Lo'e and 9ate !s at t&e Core of )alaa; and Baraa;....................................................**/
%araa’ from 9ufr and 9aa@reen.................................................................................88)
3ur *ate is Restrained by the Fuidance of !slam......................................................8/6
Isla" 0econ!ses Natural Lo'e and 9ate...................................................................*-(
T&e Son of Abdulla& Ibn ,ba%% Ibn Salool................................................................*-/
Conclus!on of 9alaEa&..............................................................................................*-1
Class Twent% T&ree...................................................................................................*-D
C&a.ter T&ree..........................................................................................................*-D
T&e T%.es of $u!dance..............................................................................................*/4
The First Ty$e of Fuidance........................................................................................867
The Second Ty$e of Fuidance...................................................................................867
The Third Ty$e of Fuidance.......................................................................................86.
The Fourth Ty$e of Fuidance....................................................................................866
Which Ty$e of Fuidance did the Author !ntend;......................................................866
Al+9anee:%%a& 8!llat Ibra&ee"...............................................................................*/(
The Root Word of *anee@yyah.................................................................................868
The :onnecCon %etween the 'in&uisCc and Shar’ee 1e@niCon ..............................86/
*anee@yyah and !slam are !nterchan&eable.............................................................86/
*anee@yyah and the Ahnaaf are 1i2erent................................................................86
A 5rea" 2erta!n!n to 9anee:%%a&..........................................................................*/3
8!llat Ibra&ee"........................................................................................................*14
The 1e@niCon of 5illah.............................................................................................877
Who is !braheem;......................................................................................................87.
Class Twent% Four.....................................................................................................*1-
)&% d!d Alla& S.ec!f% Ibra&ee" and not an% Ot&er 8essener7..............................*1-
Sala& and Salaa" on t&e 2ro.&ets and 8esseners..................................................*1/
Why did the Author 5enCon !braheem Without Addin& DAlayhis-Salaam;.............876
Sayin& Sallallahu DAlayhi wa Sallam and WriCn& it Fully............................................877
!s it WaaBib to say Sallallahu DAlayhi wa Sallam;........................................................87)
To )ors&!. Alla& Alone............................................................................................*34
T&e 5e:n!ton of Ibaada&.........................................................................................*31
)&% d!d Alla& Order us to )ors&!. 9!"7..................................................................*3(
Allah does not %ene@t from our 3bedience and *e is not *armed by our Sins.......8<
!baadah is a Ri&ht of Allah U$on Us...........................................................................86
!baadah is for 3ur 3wn %ene@t.................................................................................8
Class Twent% F!'e.....................................................................................................*D4
I#&laas......................................................................................................................*D1
5e:c!enc!es !n I#&laas..............................................................................................*D2
T&e F!rst Scenar!o.....................................................................................................*D2
T&e Second Scenar!o.................................................................................................*D2
T&e T&!rd Scenar!o....................................................................................................*D(
T&e Fourt& Scenar!o.................................................................................................*D*
:ate&ory 8A...............................................................................................................8)8
:ate&ory 8%................................................................................................................8)/
:ate&ory 8:................................................................................................................8)6
1oes #raise of #eo$le 0e&ate 3ne’s !4hlaas;............................................................8)7
T&e F!H& Scenar!o.....................................................................................................*D3
T&e S!>t& Scenar!o....................................................................................................-44
T&e Se'ent& Scenar!o...............................................................................................-41
I#&laas !n See#!n Knowlede...................................................................................-4(
Taw&eed and I#&laas ...............................................................................................-4D
Class Twent% S!> ......................................................................................................-14
)&at 5!d Alla& Co""and All 2eo.le )!t&7 .............................................................-11
This :ommand is WaaBib .........................................................................................../..
Allah :ommanded the *umans and the =inn............................................................/..
*e :reated Them First and Then *e :ommanded Them........................................../.6
J!nn and 8an#!nd 9a'e Been Created For )ors&!....................................................-12
The =inn....................................................................................................................../.<
The !ns......................................................................................................................../.8
*asir wa "asir............................................................................................................/.8
T&e 5e:n!ton of )ors&!..........................................................................................-1*
!baadah is %roader Than Tawheed Alone................................................................../.8
A %roader 1e@niCon of Worshi$..............................................................................././
The Author is Referrin& to Tawheed Al-Uloohiyyah................................................../.6
Tawheed Al-Uloohiyyah is Tawheed Al-!baadah......................................................../.6
!t is the !baadah we Were :reated for......................................................................./.6
This is 0ot the Forced Ty$e of !baadah...................................................................../.
T%.es of )!lls of Alla&..............................................................................................-1D
Al-!raadah Al-9awniyyah............................................................................................/.)
Al-!raadah Ash-Shar’iyyah........................................................................................./6.
T%.es of Ibaada&......................................................................................................-22
!baadah 9awniyyah..................................................................................................../6<
!baadah Shar’iyyah..................................................................................................../6<
The !m$ortance of the 1isCncCon %etween 9awniyyah and Shar’iyyah................../68
T&e T%.e of Laa" !n L!+6a;budoon.............................................................................-2-
Class Twent% Se'en..................................................................................................-2/
T&e $reatest 8a?er Alla& Co""anded !s Taw&eed.................................................-2/
T&e 5e:n!ton of Taw&eed and BAEeeda&.................................................................-23
The 1e@niCon of Tawheed........................................................................................./6
The 1e@niCon of DAEeedah......................................................................................../6
The Shar’ee 5eanin& of Tawheed and DAEeedah....................................................../6)
!s There a 1i2erence %etween Tawheed and DAEeedah;........................................../6)
Taw&eed !s to AKr" and 5en%.................................................................................-(4
T&e )orst 8a?er Alla& 2ro&!b!ted !s S&!r#...............................................................-(4
T&e 5e:n!ton of S&!r#..............................................................................................-(2
T%.es of 5u;aa..........................................................................................................-((
1u’aa Al-5as’alah ...................................................................................................../<<
1u’aa Al-!baadah......................................................................................................../<<
)&% Are Taw&eed and S&!r# t&e 8ost Essental 8a?ers7.........................................-(*
Tafseer of t&e 2roof of t&e Aut&or ...........................................................................-*4
T&e T&ree 2r!nc!.les.................................................................................................-*2
The 1e@niCon of Usool............................................................................................../8<
Why 1id the Author Use a "uesCon Format;.........................................................../8<
L!'!n and 5%!n b% Taw&eed ...................................................................................-*(
The First *urdle of the 'ife AIer is the Fra-e.........................................................../88
Class Twent% E!&t....................................................................................................-*1
)&at are t&e T&ree 2r!nc!.les a 2erson 8ust Know7................................................-*1
Two Teac&!n Tactcs of t&e Aut&or...........................................................................-*3
)&% !s t&e One As#!n Not 8entoned7...................................................................-*3
T&e T&ree 2r!nc!.les !n Su""ar%..............................................................................-*D
These are not the 3nly #rinci$les of the 1een........................................................../8)
9nowin& these 5a(ers is WaaBib............................................................................../8)
What is the 5ethod to A(ain this 5a’rifah;............................................................//7
8a;r!fa& Includes Bel!ef and Acton..........................................................................--4
T&e 8ean!n of 8a;r!fa& .........................................................................................--1
5a’rifah :annot be Used for Allah............................................................................//.
5a’rifah is Usually in the :onteHt of Gili@caCon in the "ur’an.................................//6
T&ere !s no 0oo" for 5oubt !n t&!s 8a?er................................................................--*
Two T%.es of Ser'ants..............................................................................................--*
The Ser-ant by Force.................................................................................................//8
The Ser-ant by :hoice...............................................................................................///
T&e F!rst 2r!nc!.le.....................................................................................................---
Is t&e Test !n t&e $ra'e onl% a Test of Lords&!.7........................................................---
Uloohiyyah !ncludes Rububiyyah and Rububiyyah ReEuires Uloohiyyah ................//6
Uloohiyyah is !ncluded by #ur$ose and !ntent..........................................................//7
Rububiyyah and Uloohiyyah Resemble !maan and !slam..........................................//7
The Test in the Fra-e !ncludes Uloohiyyah................................................................//)
T&e Second 2r!nc!.le................................................................................................--D
T&e T&!rd 2r!nc!.le...................................................................................................--D
T&e T&ree 2r!nc!.les In 5e.t&...................................................................................-/4
T&e F!rst 2r!nc!.le ....................................................................................................-/4
Faa’ Al-Faseehah......................................................................................................../67
)&o !s 6our Lord7.....................................................................................................-/1
1o not 1isdain this "uesCon...................................................................................../6.
T&e 5e:n!ton of 0abb..............................................................................................-/2
The 3wner of Somethin& or one in :ontrol of Somethin&......................................../66
0urture or Raise U$.................................................................................................../6<
Allah 0urtured the DAalam........................................................................................./68
The Shar’ee 5eanin& of Ar-Rabb.............................................................................../6/
,loo&!%%a& !s Included !n 0ubub!%%a& w&en 8entoned Alone.................................-//
Rububiyyah and Uloohiyyah are 1i2erent Ty$es of Tawheed.................................../6
8% Lord !s Alla&........................................................................................................-/3
Taw&eed Al+,loo&!%%a&< 9e !s t&e One I )ors&!......................................................-/D
T&e Aut&or ,sed It&baat and Na:............................................................................-11
Class Twent% N!ne....................................................................................................-12
Tafseer of Al&a"dul!lla&! 0abb!l+BAala"een..............................................................-12
Alhamdulillah............................................................................................................./7<
'aam in 'illah............................................................................................................./7<
The 1i2erence %etween *amd and Shu4r ................................................................/78
Tawheed Al-Uloohiyyah in the "ur’an by 0ame> Act and 3rder.............................../7/
Rabbil-DAalameen......................................................................................................./76
Alhamdulillah is Tied to Rabbil-DAalameen................................................................/76
Why 1id the Author Use it as #roof;........................................................................./77
E'er%t&!n Bes!des Alla& !s Created and I a" One of T&ose Creatons.......................-11
9ow 5!d %ou Arr!'e at t&!s Knowlede7....................................................................-13
Three :o-enants With Allah....................................................................................../7)
!ntellectual and TeHtual #roof..................................................................................../.
T&e Two T%.es of A%aat............................................................................................-32
Ayaat Shar’iyyah......................................................................................................../6
Ayaat 9awniyyah ......................................................................................................./8
)&!c& 5e:n!ton of A%aat d!d t&e Aut&or Intend7....................................................-3*
The First Scenario ......................................................................................................//
The Second Scenario..................................................................................................//
The Third Scenario.....................................................................................................//
A"on t&e S!ns and Creatons of Alla& ...................................................................-3/
)&% d!d t&e Aut&or 5!stnu!s& Between t&e Two $rou.s7......................................-31
O'erco"!n 5oubts !n 8an 0abbu#.........................................................................-33
A Sunna& of t&e 2ro.&et Sallalla&u BAla%&! )a Salla"..............................................-D*
Class T&!rt%...............................................................................................................-D3
T&e 2roof of t&e Aut&or ...........................................................................................-DD
Tafseer of t&e Ferse !n Surat Fuss!lat.........................................................................-DD
Tafseer of t&e Ferse !n Surat Al+A;raaf......................................................................./41
Allah :reated the *ea-ens and the ,arth in SiH 1ays................................................67.
3$inions of the DUlamaa on the Wisdom %ehind :reaCn& the *ea-ens and the ,arth in
SiH 1ays......................................................................................................................676
Tafseer of t&e Ferse !n Surat Al+A;raaf LContnuedM..................................................../4(
T&e Lord !s t&e One )ort&% of Be!n )ors&!..ed...................................................../4-
T&e 2roof of t&e Aut&or .........................................................................................../41
3ne Who Fa-e *is Worshi$ to 3ther than Allah 1oes not Fall Under !baadah.......67
T&e 2roof of t&e Aut&or LContnuedM......................................................................../43
The :onclusion of the Gerse......................................................................................6..
This Gerse :ontains 0a@ and !thbaat.........................................................................6.6
This Gerse is !ntellect #roof to 1estroy the Shir4 %elief............................................6.<
T&e State"ent of Ibn Kat&eer ................................................................................../1(
A Br!ef B!ora.&% of Ibn Kat&eer.............................................................................../1*
T&e T%.es of )ors&!. t&at Alla& Co""anded........................................................../1-
!baadaat are %oth WaaBib and 5ustahabb................................................................6./
E>a".les of Ibaadaat.............................................................................................../1-
*adith =ibreel.............................................................................................................6.6
Why 1id the Author :onsider !slam> !maan and !hsaan as !baadaat;......................6.7
Class T&!rt% One......................................................................................................../13
A Br!ef Su""ar% of C&a.ter T&ree.........................................................................../1D
5u;aa......................................................................................................................../21
T&e 2roof of t&e Aut&or............................................................................................/21
T&e I".ortance of 5u;aa........................................................................................../22
An E>.lanaton of a Ferse on 5u;aa !n Surat Al+BaEara&.........................................../2*
!t is a 1irect Answer from Allah.................................................................................668
Allah 1id 0ot Use the Third #erson #ronoun............................................................66/
Allah 1id 0ot Say ! Will Answer !f ! Will.....................................................................666
The :ondiCon :omes AIer the Result......................................................................666
Allah Used !thaa and 0ot !n.......................................................................................666
!thaa Also :omes to 5ean a 'ar&e "uanCty.............................................................66)
Allah Res$onds to the !n-ocaCon of the Su$$licant..................................................6<7
!baadee Refers to a 'ar&e "uanCty of Ser-ants........................................................6<.
*e Used !nnee to Add ,Htreme ,m$hasis ................................................................6<6
K&awla& B!nt T&a;laba&............................................................................................/(2
)&% 5oes So"e 5u;aa $o ,nanswered7................................................................../((
5u;aa !s Ibaada&......................................................................................................./(*
The 1e@niCon of !baadah..........................................................................................6</
The Shar’ee 5eanin& of 1u’aa...................................................................................6<6
The Author is Referrin& to 1u’aa Al-5as’alah ...........................................................6<6
T&e 2roof of t&e Aut&or on 5u;aa............................................................................./(1
T&e Cateor!es of As#!n Ot&er T&an Alla&.............................................................../(3
As4in& a 1ead #erson................................................................................................6<
As4in& 3ne Who is Ali-e............................................................................................6<
As4in& the =inn...........................................................................................................6<)
T&e 0ul!n on Sa%!n )aa 8u;tas!"aa and S!"!lar State"ents................................/*1
S.ea#!n to t&e 5ead !n t&e Conte>t of a Ser"on to Oneself and Ot&ers................../*2
Call!n t&e J!nn ,s!n 6aa........................................................................................./*2
Is !t 2er"!ss!ble to As# Ot&ers to 8a#e 5u;aa For 6ou7............................................./*2
Class T&!rt% Two......................................................................................................./*/
K&awf......................................................................................................................./*/
Two A'enues of 2roof for )&at Consttutes an Ibaada& and It Beco"!n S&!r#........./*1
T&e 2roof of t&e Aut&or on K&awf............................................................................/*3
T&e T%.es of Fear ...................................................................................................../*D
Natural Fear............................................................................................................./-4
T&e 2ro&!b!ted T%.e of Fear....................................................................................../-2
!4raah.........................................................................................................................6/<
The 3ne Threatenin& 5ust be Able to :arry 3ut the Threat and Aou Are Unable to
1efend Aourself..........................................................................................................6/8
Aou *a-e to Truly %elie-e *e Will :arry 3ut the Threat............................................6/8
The Threat 5ust %e !mminent...................................................................................6//
There !s 0o !4raah !f Aou *a-e A :hoice....................................................................6//
The 'e-el of *arm for !4raah.....................................................................................6//
There is 0o 5u’tadi in !4raah....................................................................................6/6
5ashaEEah................................................................................................................6/
Sli&ht *ardshi$...........................................................................................................6/
Al-Wahan Wal-=ubun.................................................................................................6/
T&e 0e'erental Fear................................................................................................./-D
!s All Fear of Allah #raiseworthy;..............................................................................6/)
Fear of the #lan of Allah............................................................................................667
Fear of A %ad ,nd......................................................................................................66.
Fear of =ahannam and %ein& 1e$ri-ed of Seein& Allah.............................................66<
T&e Secret Su.ernatural Fear....................................................................................//(
T&e 5!Aerence Between K&as&%a& and K&awf .........................................................//-
Class T&!rt% T&ree.....................................................................................................///
0a@aa; ......................................................................................................................///
T&e 5e:n!ton of 0a@aa;............................................................................................//1
T%.es of 0a@aa;.........................................................................................................//1
0atural *o$e..............................................................................................................667
The !baadah Ty$e of RaBaa’........................................................................................66
The #raised and 1is$raised Form of RaBaa’...............................................................66
T&e 2roof of t&e Aut&or on 0a@aa;............................................................................/1(
9o.eC Lo'e and Fear................................................................................................./1-
Tawa##ul................................................................................................................../1/
)&at !s Tawa##ul7 .................................................................................................../11
T%.es of 8eans......................................................................................................../13
T&e 2roofs of t&e Aut&or on Tawa##ul....................................................................../13
T&e For"s of Tawa##ul............................................................................................./34
Trust and Reliance U$on Allah...................................................................................67
Secret Trust and 1e$endence....................................................................................67
Relyin& on Someone in A2airs and Then Feelin& 'ow in Those 5a(ers...................6.
Fi-in& Someone #ermission to Re$resent Aou in Some 5a(ers..............................66
T&e 0ul!n on Certa!n State"ents Concern!n Tawa##ul.........................................../32
T&e I".ortance of Tawa##ul...................................................................................../3-
T&e Stor% of =aad&! Al+8aar!staan.........................................................................../3/
Ferses on Tawa##ul................................................................................................../3D
T&e Stor% of Al+8ansoor and t&e 2r!soner................................................................/D4
T&e Stor% of a 2r!soner Fro" BT&e Innocent 8an;...................................................../D2
Class T&!rt% Four......................................................................................................./D(
0a&ba&C 0a&ba& and K&us&oo;.............................................................................../D(
0a&ba&.................................................................................................................../D*
T&e 5e:n!ton of 0a&ba&......................................................................................../D*
T&e Stor% of B,rwa& Ibn AI+Nuba% Ibn Al+BAwwaa"................................................../D*
0a&ba& !n 5u;aa....................................................................................................../D1
0a&ba& !s an Ibaada&............................................................................................../D3
0a&ba&...................................................................................................................../D3
T&e 5e:n!ton of 0a&ba&........................................................................................../DD
T&e 5!Aerence Between K&awf and 0a&ba&............................................................./DD
)&en !s 0a&ba& S&!r#7 ............................................................................................144
K&us&oo;..................................................................................................................141
T&e 5e:n!ton of K&us&oo;.......................................................................................141
)&en !s K&us&oo; Ibaada&7 ....................................................................................141
)&en !s K&us&oo; S&!r#7 .........................................................................................142
T&e 5!Aerence Between K&us&oo; and K&ud&oo;.....................................................142
T&e I".ortance of K&us&oo; and 9ow to A?a!n It....................................................14(
E>a".les of t&e Salaf !n K&us&oo;............................................................................14-
T&e 2roof of t&e Aut&or on 0a&ba&C 0a&ba& and K&us&oo;....................................14-
0a&ba& and 0a&ba& !n Ibaada& .............................................................................141
K&as&%a&..................................................................................................................143
T&e 5e:n!ton of K&as&%a&.......................................................................................143
T&e 5!Aerence Between K&awf and K&as&%a& .........................................................143
)&en !s K&as&%a& S&!r#7 .........................................................................................111
T&e 2roof of t&e Aut&or on K&as&%a&.......................................................................111
T&e I".ortance of K&as&%a& and t&e Status of t&e Salaf In It...................................112
Class T&!rt% F!'e........................................................................................................11-
Inaaba&....................................................................................................................11-
)&at !s Inaaba&7......................................................................................................11-
)&at !s t&e 0elatons&!. Between Inaaba& and K&as&%a&7......................................11D
)&at !s t&e B!est S!n t&at One &as Inaaba& !n t&e!r 9eart7..................................124
T&e Le'els of Inaaba&...............................................................................................121
The First 'e-el+ The !naabah from Shir4 to Tawheed.................................................76.
The Second 'e-el+ The !naabah of Al-5u(aEeen......................................................76.
The Third 'e-el+ The !naabah of Al-5uhsineen.........................................................766
9ow 5o )e Know Inaaba& !s 5!Aerent to Tawba&7..................................................12/
Al+Inaaba& Ar+0ubub!%%a& and Al+Inaaba& Al+Ila&!%%a&............................................12/
)&en !s Inaaba& S&!r#7............................................................................................123
)&at !s t&e 5!Aerence Between Inaaba& and 0a&ba&7 ..........................................123
T&e 2roof of t&e Aut&or on Inaaba&.........................................................................123
Submission to Allah is Two Ty$es..............................................................................76)
Class T&!rt% S!>..........................................................................................................1(4
Ist;aana&..................................................................................................................1(1
For"s of Ist;aana& ..................................................................................................1((
The First Form............................................................................................................7<<
The Second Form.......................................................................................................7<8
The Third Form..........................................................................................................7</
The Fourth Ty$e.........................................................................................................7</
The FiIh Ty$e............................................................................................................7</
The SiHth Ty$e............................................................................................................7<6
T&e 2roof of t&e Aut&or on Ist;aana&.......................................................................1*4
The Gerse From the "ur’an........................................................................................78.
The *adith.................................................................................................................78/
Ins.!ratonal Conclus!on on Ist;aana&.......................................................................1*/
Class T&!rt% Se'en.....................................................................................................1-1
Ist;aad&a& ..............................................................................................................1-1
5e:n!ton of Ist;aad&a&...........................................................................................1-1
For"s of Ist;aad&a&.................................................................................................1-1
The First Form............................................................................................................7/.
The Second Form.......................................................................................................7/6
The Third Form..........................................................................................................7/8
The Fourth Form........................................................................................................7/8
Can 6ou Sa% I See# 0efue !n Alla& and T&en !n 6ou7................................................1-/
T&e 2roof of t&e Aut&or on Ist;aad&a&.....................................................................1-1
Ist&aat&a&.............................................................................................................1-3
T&e 5e:n!ton of Ist&aat&a&..................................................................................1-D
The First Form............................................................................................................7/)
The Second Form.......................................................................................................767
The Third Form..........................................................................................................76.
The Fourth Form........................................................................................................766
T&e 2roof of t&e Aut&or on Ist&aat&a& ..................................................................1/2
)&at !s t&e 5!Aerence Between Ist;aana&C Ist;aad&a& and Ist&aat&a&7................1/(
)&at !s t&e 0elatons&!. Between Ist;aana&C Ist;aad&a&C Ist&aat&a& and 5u;aa7 . 1/*
Can 6ou 5o Ist;aana&C Ist;aad&a& and Ist&aat&a& !n J!nn7.....................................1/*
Ins.!ratonal Conclus!on to Ist;aana&C Ist;aad&a& and Ist&aat&a&..........................1/3
Ist&aat&a& For $u!dance 5ur!n F!tan....................................................................11/
A..end!ces..............................................................................................................111
A..end!> One< 2atence...........................................................................................111
A..end!> Two< 8usl!"s Jo#!n About Isla"!c 8a?ers..............................................1D4
A..end!> T&ree< 0a"ad&aan $e" O3 on Inaaba&....................................................342
CLASS ONE
INT0O5,CTION
As we $romised> this is the start of the eH$lanaCon on the Usool Ath-Thalaathah Jthe three
fundamental $rinci$lesK. As you all 4now> it is a boo4let> not a boo4> a boo4let on Tawheed>
and we ha-e menConed it many Cmes. !t is -ery small in words but has some &reat> &reat
meanin&s. These meanin&s> no one can be i&norant of. Scholars ha-e always discussed this
boo4 and tau&ht it amon& the @rst that is tau&ht in Tawheed. !f you really loo4 into the three
$rinci$les and what he means about those $rinci$les> they are in reality the ma(ers you are
&oin& to be as4ed about in your &ra-e. So you need to 4now those three $rinci$les> really as
best as one 4nows> and you need to a$$ly them so when you are as4ed about them in the
&ra-e> you Euic4ly &o throu&h them !nshaa Allah Ta’aala.
KNO)LE5$E IN ISLA8 IS TO BE TAKEN $0A5,ALL6
We start &radually because 4nowled&e in !slam is to be ta4en &radually. Aou do not wa4e u$
o-erni&ht an DAalim or a Shay4h. !bn Abdil-%arr in his boo4 Al-=aami’ said a?-Luhri said+
مايلا رم ىلع ملعلا بلطي امنإ ، ةلمج هنع بهذ ةلمج ملعلا مار ,م
¿لا-للا;
Whoe-er see4s to &et 4nowled&e in a lum$ sum o-erni&ht> it J4nowled&eK ends u$ lea-in&
him in a lum$ sum. 9nowled&e is to be a(ained slowly> o-er days and ni&hts.
9nowled&e needs $aCence and it needs $ersistence. !t is a ste$ by ste$ $rocess. Aou do not
&o for eHam$le to some in de$th DAEeedah boo4s and then you end u$ &eMn& frustrated>
facin& com$leH ma(ers you cannot brea4 down> which you would ha-e been able to do had
you went in a ste$ by ste$ $rocess. Some brothers tell me they are studyin& DAEeedah and
Tawheed boo4s that DUlamaa ha-e had a hard Cme brea4in& down. The bi&&er $roblem is
they are studyin& it on their own and to to$ that o2> they are not e-en studyin& it in the
lan&ua&e of the author. So eH$lain to me how you can understand it li4e that; !f you are
unable to &et to a teacher> which many are> es$ecially in this day and a&e> that is a whole
di2erent story but you sCll ha-e to at least 4now how to start.
#a&e N .
0ow this is a starter boo4 on Tawheed. Aou can sit and read this boo4 ri&ht now and before !
e-en @nish this introducCon> you can $robably be done readin& it. !t sCll needs to be bro4en
down Jsentence by sentenceK so the student of 4nowled&e understands the dee$ meanin& of
what the boo4 really entails. !f you start in the ste$ by ste$ $rocess and you @nd it diOcult
Jwhich you mayK> ne-er e-er &i-e u$. This sim$le boo4 that you ha-e before your hand> !
studied it co-er to co-er with ele-en di2erent Shuyoo4h. #orCons of it ! studied with e-en
more than that> but the enCre boo4let with ele-en di2erent Shuyoo4h.
Al-9hateeb al-%a&hdaadi in his boo4 al-=aami’ narrated that a student of 4nowled&e went to
the Shuyoo4h of *adith to learn. *e found 4nowled&e of *adith is -ery diOcult> he &ot
frustrated and he said this is not for me. 3ne day he was wal4in& and he saw water dri$$in&
on a stone> maybe a s$rin&. !f you ha-e e-er seen a s$rin&> es$ecially where water has been
dri$$in& on a stone for years and years> or e-en if you loo4 at a fountain that has been
dri$$in& on a stone or e-en cement> the water dents the cement or the roc4 o-er the years.
*e said to himself wow> loo4 at that. Water as li&ht as it is> 'ateef J~-طلK JsoI and mildK> it
a2ected the stone as hard as it is. *e said 4nowled&e is soIer and li&hter than water> and my
heart and my mind are not as hard as a roc4. *e went bac4 to studyin& *adith and became a
-ery re$utable> famous scholar of *adith.
Start &radually and as you &o on> mo-e forward $aCently. This is the start of the classical
study we menConed and it is to create> ! am not &oin& to say students of 4nowled&e> !nshaa
Allah it is to create DUlamaa. The other lectures we did and we will conCnue to do> li4e the
Uni-ersity of Ausuf> The UlCmate #leasure> The 'o-e and Fear Series> the EuesCon and
answers. They are informaC-e and ins$iraConal> there is de@nitely 4nowled&e in them but
that is not what ma4es an DAalim. Those 4ind of lectures are not what can ma4e an DAalim. !f
you hear a lecture here> a(end a two day seminar> an e-ent and trailer here and there> that
is &ood. %ut if that is what ma4es an DAalim then the whole Ummah are DUlamaa because
your fathers ha-e been a(endin& =umu’ah for about @Iy or siHty years> and they ha-e been
a(endin& lectures between 5a&hrib and !shaa’ for a similar Cme. There is a structured study
to becomin& a student of 4nowled&e and an DAalim. There are an uncountable number of
bene@ts in studyin& !slam in the classical way. This is a ste$ by ste$ $rocess that will
encom$ass the 5adinah $ro&ram !nshaa Allah and e-en more than that %i’ithnihi Ta’aala> if
Allah blesses us to conCnue.
The neHt issue> many $eo$le from all o-er the world want to come and study with us and !
really say it with no eHa&&eraCon Alhamdulillah. ,s$ecially from U9> ,uro$e> $arts of the US
and e-en some Arab countries. As you 4now> we do not ha-e resources and a -ery well
established $lace to accommodate such number of students yet. 5y father has tau&ht me
ne-er to char&e or ta4e anythin& for 1a’wah and has done so throu&hout his career> whether
it may be a marria&e> seminars> lectures> classes li4e this or e-en more than that. So you can
study with us throu&h the internet unCl Allah @nds us a way out. ! menCon this because
many as4 if it is the same as studyin& with you.
#a&e N 6
T9E T90EE LEFELS OF ST,56IN$
%ac4 in the day> the students of 4nowled&e had three le-els of studyin&. The @rst one is As-
Samaa’ al-5ubaashir Jرشا-ملا _ام~لاK> immediately learnin& from a Shay4h. Those who are
a(endin&> that is as-Samaa’ al-5ubaashir. That is the best and the reward for that in itself is
immense. The neHt one is al-Waasitah Jةط~ا;لاK> between you and the Shay4h is a
mediator. So if one of you &oes and con-eys this whole messa&e to another $erson> that is
Waasitah. Aou were the mediator between me and that $erson you tau&ht. Some used to do
that> es$ecially business men or farmers> they would ta4e turns in learnin& and teachin&
each other. The third one is WiBaadah J--اج;K> to @nd a boo4 wri(en by a Shay4h and study
from it.
0ow where does learnin& for eHam$le> from a Shay4h on Aoutube come in; !n my o$inion> it
is a li(le hi&her than number two because you are not learnin& throu&h a mediator> you are
learnin& from the Shay4h but you are learnin& $ossibly throu&h the internet. And it is
de@nitely not WiBaadah> it is not ta4in& a boo4 and studyin& from it. So it is really between
the number one and number two. Throu&h the internet one can e-en interact these days
throu&h emails or he can call the Shay4h that he is learnin& from> so in reality it has become
a notch under as-Samaa’ al-5ubaashir. That is not to minimise &oin& to a Shay4h. 3ne
should not resort to WiBaadah> Waasitah or any other means if he can @nd a direct Shay4h. !f
you @nd a ri&hteous Shay4h and he is in the end of the world> you $ac4 your ba&s and &o if
you are able to &o and learn from him. !f Allah blesses us in the future and we can
accommodate> we would lo-e for e-eryone !nshaa Allah to Boin us.
'earnin& from a Shay4h in $erson has its bene@ts> li4e you see his $ri-ate life> his manners>
his aMtude> his !baadah and you see how he reacts to thin&s. 3utside of the re&ular
5adinah curriculum> my father made sure to contact the maBor Shuyoo4h of our Cme Jmany
of them who are now deadK and made sure that ! studied with them. The last one for
eHam$le was Shay4h 5uEbil and ! always used to ma4e 1u’aa to learn from him but ! was
not able to &o to Aemen. *e was 4ic4ed out of Sa’oodiyyah in the late se-enCes> and ! was
not able to &o to Aemen. Then Subhan Allah in the year 6777> he came to 'os An&eles in
:alifornia to &et medical treatment. ! immediately headed there and stayed with him in his
house. Then suddenly in the middle of the treatment> it was 1hul-*iBBah so he decided to &o
to 5a44ah to ma4e *aBB and return. When he went to 5a44ah> an arCcle bro4e out in some
news$a$er in :alifornia> that Shay4h 5uEbil who is a radical is in the United States and how
did they let him in. So immediately> the embassy in Sa’oodiyyah re-o4ed his -isa. ! say !nshaa
Allah that was $ossibly from my 1u’aa because a few wee4s later he died> Rahmatullahi
DAlayhi. ! always thin4 of it and say Alhamdulillah> it mi&ht ha-e been my 1u’aa that he came
all the way from Aemen to 'A for medical treatment> ! learned from him> then he went bac4
and shortly thereaIer he died. So if you can $ursue a re$utable> ri&hteous Shay4h who fears
Allah and is not a lowlife> deluded> sell out modernist or a $romoter for the 9ufr or 9u2aar>
#a&e N <
or those who wor4 for &o-ernments> if you can @nd that then surely &o ahead and learn
from him and follow him e-en if he is in the end of the &lobe.
The Salaf used to consider it a ne&aC-e characterisCc for one to study from boo4s alone.
They said+
ه-ا;~ ,م ر--' -;ط= نا- ه-ا-- ه=-ش نا- ,م
!f your Shay4h is your boo4> your mista4es are more than your correctness. When Shay4h !bn
DUthaymeen was as4ed about one who studies throu&h audio ta$e> he encoura&ed it but he
said learnin& directly is be(er because you can discuss and as4. Aou can a$$ly that factor
today because you can as4 us> you can email us and you can call us by $hone to as4> and
those who are in the classical study with us will &et $recedence in answerin& their EuesCons
!nshaa Allah Ta’aala.
)0ITIN$ IS T9E T0EN5 OF T9E SALAF
Those of you who a(ended here without $en and $a$er> you ha-e to &o and &et your $en
and $a$er. !n-est in some $en and $a$er and write> or you can ta4e notes on your la$to$ or
$hone li4e some here are doin&. Whate-er method you use> you should document down
your 4nowled&e. Aou should try your best to $ossibly e-en ty$e -erbaCm> and that is your
bac4 u$. =oMn& down notes on your la$to$ is &reat. 3ne Cme ! was in 0orth :arolina and a
brother was on his $hone. %ac4 then ! was Bust recently &eMn& into the technolo&y> and !
sort of scolded him for usin& the $hone. AIer the lecture> he came res$ecPully to me and
showed me his $hone> he said loo4 Shay4h> these are all the notes from your lecture. ! said
Subhan Allah because bac4 then ! did not 4now they also use $hones to ta4e notes. So one
needs to write down his 4nowled&e.
When ! was se-en years old ! was in 5adinah and my father was a student. An !raEi student
with my father> he was from Saamarraa’ Rahmatullahi DAlayhi Jhe &ot 4illed in .)7 in !raEK>
he came to me and told me your father is a lion> in class he writes e-ery sin&le word down.
And then ! used to noCce my father in the *aram> in his classes outside the uni-ersity where
! saw him> he would write e-erythin& down and always record e-ery sin&le lecture and we
sCll ha-e the ta$es unCl today. So ! too4 it u$on myself to do the same> ! ne-er e-er sat
before a Shay4h where ! did not write e-ery sin&le thin& he said. There are some eHce$Conal
thin&s you do not write or that you miss> but ! tried my best to write e-erythin& -erbaCm. !n
fact> ! always refer to my notes that ! too4 from Shuyoo4h.
WriCn& is the trend of the Salaf. Abdullah !bn DAmr used to write the *adith of the #ro$het
sallallahu Dalayhi wa sallam unCl "uraysh deterred him from that. Then the #ro$het
sallallahu Dalayhi wa sallam said $roceed and write> the #ro$het sallallahu Dalayhi wa sallam
encoura&ed him to write the *adith.
#a&e N 8
!n Sunan ad-1aarimi> 5u’aawiyah !bn "urrah !bn Abi !yyaas said+
ام

ل

ع ه

م

ل

ع -ع

ي

م

ل

ه

م

ل

ع ب

-

-

ي

م

ل

, م

!f you do not write 4nowled&e> your 4nowled&e is not considered anythin&. Those who do
not write 4nowled&e> their 4nowled&e is not considered anythin&. They may ha-e $ossibly
meant *adith but e-en if they did mean that> it sCll a$$lies to this 4ind of study that we are
doin& today. Sa’eed !bn =ubayr used to write what he hears in sand if he does not ha-e
anythin& to write it down> and when dayli&ht brea4s or he @nds somethin& to write it down>
he &oes and writes it down. Similar thin&s about wriCn& are narrated by al-5uwardi> al-
9haleel !bn Ahmad and others. They either documented or encoura&ed 4nowled&e to be
documented.
AL+,SOOL AT9+T9ALAAT9A9
We will start slow and $ic4 u$ s$eed as Cme &oes by. 'i4e ! said> this is the @rst of our
classical study !nshaa Allah. ,-eryone should ha-e a co$y of this boo4 and these days
Alhamdulillah you do not ha-e to &o out and buy it> you can &o ahead on the internet and
$rint it. ! thin4 it is about @-e $a&es or so in ,n&lish or close to that. %efore ! start> to a-oid
confusion> the author starts with an introducCon of four ma(ers before he &ets to the three
ma(ers. Then he &oes and tal4s about the three ma(ers Jwhich is the core boo4K and then
there is an endin& and a conclusion at the end of the boo4 that we will tal4 about !nshaa
Allah Ta’aala.
'i4e ! said> the boo4 is no more than @-e $a&es but it has &reat> immense bene@ts. We will
ta4e it line by line> $ossibly e-en word by word. Today we are only &oin& to ta4e %ismillahir-
Rahmaanir-Raheem> ! do not thin4 we are e-en &oin& to @nish %ismillahir-Rahmaanir-
Raheem> so we will $robably only ta4e %ismillah. *e starts o2 with %ismillah> the %asmalah J
ةلم~-K J%ismillah is called the %asmalahK. The author starts with %ismillahir-Rahmaanir-
Raheem and we are &oin& to brea4 that down $oint by $oint. As students of 4nowled&e>
your understandin& to do %ismillah is not li4e any re&ular $erson. There are ../ or .. %illion
5uslims that are outside and if you as4 them why they are sayin& %ismillah to ma(ers> many
may not e-en 4now that. As a student of 4nowled&e> you are su$$osed to &et the enCre
$ers$ecC-e as to why you are sayin& %ismillahir-Rahmaanir-Raheem to e-erythin&. 0ow you
should come out with a di2erent understandin& as to why you say %ismillahir-Rahmaanir-
Raheem.
C9A2TE0 ONE
#a&e N /
T9E BAS8ALA9
م

-= ر

لا ,

م

=

ر

لا ل

ا م

~

-

ــ
TA)9EE5 IN BIS8ILLA9I0+0A98AANI0+0A9EE8
TA)9EE5 AL+,LOO9I66A9
When you say %ismillahir-Rahmaanir-Raheem> you are eHerCn& your enCre Tawheed to Allah
in that ma(er that you are sayin& %ismillah to. !t has all as$ects of Tawheed in it. When you
say %ismillah> you are sayin& %ismillah> Allah $ermits me to do this> Athinallahu 'ee J لا نذ'
¿لK. And if Allah did not $ermit me> ! would not do it. So when you are sayin& %ismillah> you
are sayin& ! am doin& it for the sa4e of Allah because Allah $ermi(ed me to do this. Allah
allowed me to do this> Athinallahu 'ee. ! am doin& it for Aour sa4e Aaa Allah because Aou
$ermi(ed and allowed me to do this. That is why you do not say %ismillah when you are
commiMn& a sin> may Allah &uard us and $rotect us from that. !f someone is drin4in&
alcohol> 'aa Samahallah Jلا _م~ VK> they do not say %ismillah. Aou do not say %ismillah
because if you say %ismillah> you are actually &eMn& two sins. Aou are sayin& that Allah
$ermi(ed you and Allah ne-er $ermi(ed that> and you are &eMn& the actual sin for drin4in&
the alcohol. So you are &eMn& two sins if you do say %ismillah> e-en thou&h belie-e it or not
it is a trend in some 5uslim countries that they say %ismillah before drin4in& alcohol.
That is Tawheed al-Uloohiyyah Jة-ه;للا --=;-K. %ismillah> Allah $ermi(ed me to do this> !
am doin& this for the sa4e of Allah. We are doin& this by the $ermission of Allah> this is
Tawheed al-Uloohiyyah.
TA)9EE5 A0+0,B,BI66A9
When you write down> who &a-e you the $ower to write; Allah &a-e you the $ower to write.
So when you say %ismillah> you are sayin& ! could not ha-e done this without the $ower
Allah has &i-en me. %ismillah> ! do this by the $ower Allah has &i-en me. %ismillah ! eat>
because Allah has &i-en me this $ro-ision and because had it not been for the $ower Allah
has &i-en me> ! would not be able to chew it. %ismillah ! write> because if it was not for Allah
&i-in& me the $ower> my hand would not be able to mo-e Jit would be $aralysedK. That is li4e
sayin& 'aa *awla wa 'aa "uwwata !llah %illah Jلا- Vإ -;- V; J;= VK. !f it was not for the
$ower that Allah has &i-en me to do this act> ! would not ha-e done this act.
#a&e N 6
That is why Allah says+
...ه -ل

لا , م -

ة, م

ع

ن

م-

-

ام

;

:J=نلا) º* (
And whate-er of blessin&s and &ood thin&s you ha-e> it is from Allah. JSurat an-0ahl+ /<K
,-ery $ro-ision you ha-e is from Allah. So that is the second as$ect> that is Tawheed ar-
Rububiyyah Jة--;-رلا --=;-K.
TA)9EE5 AL+AS8AA; )AS+SIFAAT
Aou are see4in& blessin& by the name of Allah. %ismillah> you are usin& the name of Allah to
bless whate-er you are doin&. When you are usin& the name of Allah and then followin&
with Ar-Rahmaan and Ar-Raheem> those are names> EualiCes and a(ributes of Allah that we
will discuss !nshaa Allah. Aou are usin& the name of Allah to bless the act you are doin&> so
that is Tawheed al-Asmaa’ was-Sifaat J~ا-~لا; ءام~لا --=;-K. That a$$lies to any ma(er
that you say %ismillahir-Rahmaanir-Raheem J%asmalahK to.
When ! say %ismillah to eat or to sit an eHam for eHam$le> ! say %ismillah to bless that ma(er
Jthat is Asmaa’ was-SifaatK. Allah &a-e me the $ower to eat or to write> that is Rububiyyah. !
do this for the sa4e of Allah> by the $ermission of Allah> *e $ermi(ed me to do this and it is
*alaal so ! am doin& it> that is Tawheed al-Uloohiyyah. And li4ewise> ta4e it for e-erythin&
else. When you say %ismillah> now you are &oin& to &et a di2erent $ers$ecC-e of why you
are sayin& %ismillah. SomeCmes you are sayin& it because you read a *adith to say it> now
you understand why you are sayin& it.
LIN$,ISTIC 0,LES IN BIS8ILLA9I0+0A98AANI0+0A9EE8
T9E FI0ST 0,LE
The %aa in %ismillah is !sC’aana Jناع-~إK and Tawa44ul JJ-;-K> to see4 hel$ and de$endence
on Allah. The &rammaCcal rule in Arabic is al-=aar wal-5aBroor @l-%asmalah 5uta’alliEun %i-
5ahthoof TaEdeeruhu Fi’lun 'aa’iEun bil-5aEaam J _لع-م ةلم~-لا ¿- ر;ر=ملا ; را=لا
~;-=م- ، Jع- -ري--- _-V ما-ملا- K.
When you say %ismillah in Arabic> it automaCcally im$lies you are sayin& %ismillah ! eat>
%ismillah ! drin4 or %ismillah ! write. Aou do not ha-e to say the act that you are sayin&
%ismillah to> you do not ha-e to s$ecify ! eat> ! drin4 or ! write. The Arabic lan&ua&e
eliminates the need to menCon the act you are sayin& %ismillah to> it is automaCcally
im$lied. Aou do not ha-e to say the word ! eat> you do not ha-e to say the word ! drin4> it is
automaCcally im$lied in %ismillah. That is amon& the beauCes of the Arabic lan&ua&e.
#a&e N 7
When you eat and you say %ismillah> it is li4e sayin& %ismillah ! eat e-en thou&h you do not
ta& on the word ! eat. ! want you to understand this fully. !f you are wriCn& and you say
%ismillah> it automaCcally means %ismillah ! write. Al-=aar wal-5aBroor @l-%asmalah
5uta’alliEun %i-5ahthoof TaEdeeruhu Fi’lun 'aa’iEun bil-5aEaam> that is the &rammaCcal
Arabic rule. 0ow we established that rule> e-ery Cme ! say %ismillah> it automaCcally means
%ismillah ! eat> %ismillah ! drin4 if ! am drin4in&> %ismillah ! am ridin& in my car.
!t always comes aIer the name of Allah> note ! always said %ismillah ! eat> ! ne-er said ! eat
%ismillah. There is a bi& di2erence. Why is it %ismillah ! eat> not ! eat %ismillah;
T9E SECON5 0,LE
The scholars of 0ahuw said for two reasons. First of all> the name of Allah comes @rst in the
sentence to bless it.
Secondly> that sli&ht chan&e ma4es a hu&e di2erence because when you delay namin& the
act in Arabic &rammar Jby sayin& %ismillah ! eat instead of ! eat %ismillahK> in essence it limits
your acCon solely for the sa4e of Allah. The &rammaCcal rule is Ta’4heer al-DAamil Aufeed al-
*asr Jر~=لا ---ي Jماعلا ر-='-K. %ismillah ! eat> ! do not eat by any name other than Aour
name. Aou limit it for the sa4e of Allah> that is the di2erence between sayin& %ismillah ! eat
and ! eat %ismillah. 3nly for you Aaa Allah ! write> only for Aou Aaa Allah ! drin4> for Aour sa4e.
20OOFS FO0 BE$INNIN$ )IT9 T9E BAS8ALA9
Why does he start with %ismillah; This is a ma(er of !baadah and when you do !baadah> the
burden of $roof is on you. Aou ha-e to brin& $roof when you are doin& an !baadah> the
burden is on the one doin& the !baadah to brin& $roof.
IT IS IN ACCO05ANCE )IT9 T9E =,0;AN
The "ur’an starts with %ismillah> he is starCn& with %ismillah to bless his wor4.
There are a hundred and fourteen %ismillahir-Rahmaanir-Raheem in the "ur’an. There are a
hundred and thirteen at the start of the Surahs because Tawbah does not ha-e %ismillahir-
Rahmaanir-Raheem> but in Surat an-0aml+
م

-= ر

لا ,

م

=

ر

لا ه -ل

لا م

~

-

ه

ن

إ

;

ن ام

-

ل

~

,م ه

ن

إ

ــ :Jمنلا) *· (
GerilyQ !t is from Sulaymaan and -erilyQ !t JreadsK+ !n the 0ame of Allah> the 5ost %ene@cent>
the 5ost 5erciful. JSurat an-0aml+ <7K
This com$ensates for the one missin& in Surat at-Tawbah. !bn Abbaas said the #ro$het
sallallahu Dalayhi wa sallam did not 4now the be&innin& and end of Surahs eHce$t by
%ismillahir-Rahmaanir-Raheem.
#a&e N
T9E 20O29ET BE$AN 9IS LETTE0S )IT9 BIS8ILLA9I0+0A98AANI0+0A9EE8
!n %u4hari and 5uslim> from 5uhammad sallallahu Dalayhi wa sallam to *eraclius> he started
that le(er with %ismillahir-Rahmaanir-Raheem and then he said be $eace be u$on those
who belie-e+
م

-= ع J

-

ر

ه ىل

إ

ه ل;~

ر

;

ل

ا --

ع -,م

=

م

, م ، م

-= ر

لا ,

م

=

ر

لا ل

ا م

~

-

-

ام

'

، µ-| ل

ا ¿

-

-

ا ,

م

ىل

ع م

>

~

لا ،م

لا
!n Sulh al-*udaybiyyah Jة--ي-=لا _ل~K when the #ro$het sallallahu Dalayhi wa sallam made
a treaty with "uraysh> Suhayl !bn DAmr came to do the treaty with the #ro$het between him
and "uraysh. *e told Ali+
م

-= ر

لا ,

م

=

ر

لا ل

ا م

~

-

ب

-

-

ا

Start and write> and say %ismillahir-Rahmaanir-Raheem.
A?-Luhri narrated a similar *adith li4e that. !bn *aBr said it is the trend of the scholars and
that which is se(led u$on> that they always start their wor4s with %ismillahir-Rahmaanir-
Raheem. Abu %a4r did the same when he sent Anas !bn 5aali4 to %ahrain. *e sent a le(er
with him about SadaEah and he started it with %ismillahir-Rahmaanir-Raheem.
T9E0E IS AN ALLE$E5 9A5IT9 ABO,T T9E BAS8ALA9
There is an alle&ed *adith that any im$ortant ma(er which does not start with %ismillahir-
Rahmaanir-Raheem is cut o2 from all &ood. AEta’ J¿ط-'K> and in another narraCon Abtar J
ر--'K. The *adith is narrated in !bn *ibbaan and other boo4s and it is wea4. !t is wea4ened
by !bn *aBr> as-SuyooC> al-Albaani and other scholars. Some tried hard to authenCcate but it
is wea4. *ad that direct *adith on starCn& with %ismillah been authenCc> we would not ha-e
had to menCon the other $roofs. That *adith would ha-e been suOcient but because that
*adith is wea4> we cannot use it as $roof so we resorted to other $roof to establish that
sayin& %ismillah on ma(ers li4e wriCn& boo4s is $ermissible. 'i4e ! said> some scholars tried
-ery hard to authenCcate the *adith> but it is really a wea4 *adith and it cannot be
authenCcated for many reasons that we do not want to &et into ri&ht now. !n fact there is an
enCre boo4let on how the *adith is wea4> Al-AEaaweel Al-5ufassalah 'i-%ayaan *adith Al-
!bCdaa’ %il-%asmalah Jةلم~-لا- ءا---Vا ~ي-= نا--ل ةل~-ملا Jي;ا-لاK> from Shay4h al-
9i(aani Ja famous scholar of *adith from 5a&hrib who died around ei&hty years a&oK
Rahmatullahi DAlayhi.
T9E BLESSIN$ IN T9E BAS8ALA9

#a&e N )
We say %ismillah to bless whate-er we say %ismillah on. %ismillahir-Rahmaanir-Raheem> to
bless whate-er act you are doin&. !slam encoura&es %ismillah in e-erythin&> e-ery situaCon
that you are in.
When you are ridin&> %ismillah. 0ooh told his $eo$le+
...ه -ل

لا م

~

-

ا| -- ا;-

-

ر

ا... :-;ه) '' (
R,mbar4 therein> in the 0ame of Allah.S JSurat al-*ud+ 8.K
When sacri@cin&+
:ماعنلا) ...ه -

ل

ع ل

ا م

~

ا ر

- ذ

ام

م ا;ل

-

-

''^ (
,at from what which the name of Allah has been menConed on. JSurat al-An’aam+ ..K
When eaCn& and drin4in&. !n %u4hari and 5uslim> Umar !bn Abi Salamah said that the
#ro$het sallallahu Dalayhi wa sallam told him+
4

-لي

ام

م J

-

;

، 4

ن-م -

-

J

-

;

ل

ا م

~

,-en in relaConshi$ with your wife Jwith your s$ouseK+
ان

-

-

,

ر

ام

ن اط

-

~

لا ب

ن

ج

;

ن اط

-

~

لا ان

-

ن

ج

م

| ل

لا ل

ا م

~

-

When you are turnin& the li&hts o2> when you are closin& a bo(le. =aabir !bn Abdullah in
%u4hari and 5uslim said the #ro$het sallallahu Dalayhi wa sallam said close your bo(le with
the name of Allah> turn your li&ht o2 with the name of Allah Jwith %ismillahK.
Fet used to menConin& the name of Allah in e-erythin& for %ara4ah in your life. That is one
of the reasons %ara4ah Jblessin&K has been ta4en out of our li-es. When they resort to
materialisCc means> we resort to Allah for our %ara4ah. %ismillah is your means to &et
%ara4ah from Allah in e-erythin& you do> if you say %ismillah. !f you &et Allah on your side for
%ara4ah> what else do you need;
ء

ام

~

لا , م

~, ا-

ر

-

م|

-

ل

ع ان

=

-

-

ل

ا;

-

-

ا;

ا;ن

م

' ر

-

ل

ا J

ه '

ن '

;

ل

;

ى
ـ
...¸

ر

ل

ا;

:~ارعلا) °` (
And if the $eo$le of the towns had belie-ed and had the TaEwa J$ietyK> certainly> We should
ha-e o$ened for them blessin&s from the *ea-en and the earth. JSurat al-A’raaf+ )6K
Allah will o$en for you blessin&s from the *ea-en and earth> Bust say %ismillah. %ara4ah is
the blessin& from Allah. !f you e-er wonder why there is no blessin& in our Cme these days>
or in our food> our slee$ or our recitaCon of the "ur’an> as4 yourself ha-e you been sayin&
#a&e N .7
the name of Allah and ha-e you been sayin& it from your heart 4nowin& its meanin&; AIer
you listen to this &lim$se today> you are comin& with an enCrely di2erent $ers$ecC-e on
%asmalah !nshaa Allah.
CLASS T)O
'ast wee4> we &a-e a li(le introducCon on our classical study of Al-Usool Ath-Thalaathah.
Then we menConed the three as$ects of Tawheed in %ismillah and two &rammaCcal rules in
%ismillah. Then we menConed $roof for iniCaCn& your acCons with %ismillah> because it is a
ma(er of !baadah that needs $roof. Then we menConed a $orCon of the blessin&s of Allah
when you say %ismillah. We are not done with %ismillah and here ! say> you need $aCence>
we all need $aCence in our study. SomeCmes we are &oin& to $ic4 u$ the $ace and
someCmes we are &oin& to slow down. SomeCmes we are &oin& to $ic4 u$ the $ace because
it is ob-ious> or in the future we are &oin& to study it in more detail. SomeCmes> li4e here>
we need to 4now it> this is our @rst -erse in %ismillahir-Rahmaanir-Raheem. Aou ha-e to fully
encom$ass the meanin& and really> we can &o into more de$th in this> but we ha-e to
understand as students of 4nowled&e> somewhat of what %ismillahir-Rahmaanir-Raheem
means.
*a-in& said that> when you do your outline> write the to$ic so ! will not lose count. For
eHam$le> %ismillah> and then $ut the numbers under it> or an asteris4 and the $oints that we
are tal4in& about. !t is a systemaCc study and it is not s$oradic stu2> so or&anise it.
5O 6O, SA6 BIS8ILLA9 O0 BIS8ILLA9I0+0A98AANI0+0A9EE87
The &eneral rule is when there is no s$eci@c $roof on a certain ma(er> you can say the enCre
%ismillahir-Rahmaanir-Raheem. For eHam$le> wriCn& a boo4> you are wriCn& in day to day
acC-ity> you can say %ismillahir-Rahmaanir-Raheem not Bust %ismillah. !t is 5ustahabb> you
can say %ismillah or %ismillahir-Rahmaanir-Raheem. !n fact> ma(ers li4e wriCn& a boo4> you
ha-e $roof to bac4 u$ sayin& the enCre %ismillahir-Rahmaanir-Raheem> from what the
#ro$het sallallahu Dalayhi wa sallam did in Sulh al-*udaybiyyah Jة--ي-=لا _ل~K. So a ma(er
where there is no s$eci@c $roof> you can say %ismillah or %ismillahir-Rahmaanir-Raheem.
0ow> there are ma(ers where there is s$eci@c $roof that the #ro$het sallallahu Dalayhi wa
sallam only said %ismillah J%ismillah without Ar-Rahmaanir-RaheemK. 'i4e eaCn& for
eHam$le> do you say %ismillah or %ismillahir-Rahmaanir-Raheem when you eat; !n this
ma(er> there is s$eci@c $roof. There is a *adith in Sunan at-Tirmidhi narrated by Aishah
radhiallahu Danha that the #ro$het sallallahu Dalayhi wa sallam said> when you eat say
%ismillah. !f you for&et it in the be&innin&> then say+
#a&e N ..
- ر

= ';

ه ل;

'

ل

ا م

~

-

'oo4 at that> he did not say+
م

-= ر

لا ,

م

=

ر

لا ل

ا م

~

-

ــ - ر

= ';

ه ل;

'

!n this *adith> the #ro$het sallallahu Dalayhi wa sallam said %ismillah for eaCn& and he
re$eated it twice. 3nce if you say it ori&inally and the second Cme> what to say if you for&ot
it. %ismillah in the be&innin& and if you for&et it> you say+
- ر

= ';

ه ل;

'

ل

ا م

~

-

This *adith is also narrated by !bn 5asood and !bn *aBr Rahimahullah said this *adith is the
most forthri&ht *adith on this ma(er Jmeanin& sayin& %ismillah when you eatK. The $roblem
for eHam$le is> an-0awawi in his boo4 Al-Adh4aar Jرا-ذلاK said it is be(er to say %ismillahir-
Rahmaanir-Raheem when you eat> than it is to say %ismillah. !bn Taymiyyah said it is
$ermissible to say %ismillahir-Rahmaanir-Raheem. *owe-er> !bn *aBr commented on the
statement of an-0awawi> sayin& ! do not 4now where there is any $roof to say it is be(er to
say %ismillahir-Rahmaanir-Raheem than it is to say %ismillah.
The #ro$het sallallahu Dalayhi wa sallam said in a *adith narrated by Samurah> !f ! tell you a
*adith> do not add to my sayin&+
¿

ل

ع ن -ي,

-

>

-

ا-

ي-=

م

-

-

-

-=

اذ

إ

: J

ا-

، م

ل

~

;

ه -

ل

ع ل

ا ىل

~

¿

-

ن

لا ,

ع
1o not add to Ahaadith ! tell you. The &eneral meanin& of it is when you learn somethin&> do
not add to that *adith> but it also means in a$$licaCon Jin !baadahK. Aou yourself in your
$ri-ate !baadah> do not add. !f he did not say Ar-Rahmaanir-Raheem> do not add.
The #ro$het sallallahu Dalayhi wa sallam was teachin& a youn& boy Jthe *adith we
menConed last wee4K. The #ro$het sallallahu Dalayhi wa sallam does not e-er hide anythin&>
s$eci@cally when he teaches. *e is a le&islator and when he sees somethin&> he is le&islaCn&.
When he told Umar !bn Abi Salamah> he said+
4

-لي

ام

م J

-

;

، 4

ن-م -

-

J

-

;

، ل

ا م

~

-

: J

-

Say %ismillah.
Some say what is the bi& deal here; Why are you ma4in& a bi& deal> %ismillah or %ismillahir-
Rahmaanir-Raheem; This issue is an issue of !baadah. !n !baadah> we adhere strictly to $roof
because anyone who adds to !baadah or any ma(er of !slam> it is li4e they are sayin& to Allah
and the #ro$het sallallahu Dalayhi wa sallam> you do not 4now> ! want to add a li(le bit from
my own. That is what you are sayin& when you are addin& inno-aCon in !slam.
#a&e N .6
!n *adith 5uslim> Umaarah !bn Ru’aybah saw %ishr !bn 5arwaan raisin& his hands in the
$ul$it on Friday. *e said> may Allah dis&race those two hands+
,

ي

--

ل

ا ,

-

-

اه ل

ا _

-

-

*e said ! saw the #ro$het sallallahu Dalayhi wa sallam on the $ul$it and he ne-er went
beyond this Jmeanin& he raised his indeH @n&erK. The #ro$het sallallahu Dalayhi wa sallam
only did this> where did you come u$ with this; An-0awawi commented on this and said the
Sunnah is not to raise your hands durin& the 9hutbah. ! wrote an arCcle on this se-eral
months a&o because at a local 5asBid here where ! a(ended =umu’ah> a youn& 9hateeb &ot
u$ and commented on this sayin& you should not raise your hands. And you 4now>
commoCon bro4e out> how can you say do not raise your hands; So you can refer to that
arCcle for more detail on raisin& your hands in =umu’ah.
,-en more than the *adith of Umaarah> in 5ustadara4 al-*aa4im> !bn Umar radhiallahu
Danhu saw a man snee?e. What do you say when you snee?e; Aou say Alhamdulillah. The
man snee?ed in front of !bn Umar and said Alhamdulillahi was-Salaatu was-Salaam DAla
Rasoolillah Jhe added was-Salaatu was-Salaam DAla RasoolillahK. !t has a beauCful meanin&>
$eace and blessin&s be u$on the #ro$het 5uhammad sallallahu Dalayhi wa sallam. Some say
what is wron& with addin& that> it is a nice addiCon to Alhamdulillah. !bn Umar deterred him
from that addiCon. *e wanted him to sCc4 with Alhamdulillah> $eriod. The #ro$het
sallallahu Dalayhi wa sallam said Alhamdulillah> $eriod. !bn Abdeen said it is disli4ed to add
was-Salaatu was-Salaam DAla Rasoolillah when you snee?e and say Alhamdulillah. As-SuyooC
said it is aOrmaC-ely a -ili@ed %id’ah JAlhamdulillah was-Salaatu was-Salaam DAlaa
Rasoolillah when you snee?eK> e-en thou&h the #ro$het sallallahu Dalayhi wa sallam started
some of his 9hutub with that. What is wron& if you add $raise to the #ro$het sallallahu
Dalayhi wa sallam to Alhamdulillah when you snee?e; AIer you snee?e> say Alhamdulillah>
$eriod> because the #ro$het sallallahu Talayhi wa sallam said Alhamdulillah> $eriod. !f
someone res$onds to you> then when you are done> &o and say as-Salaatu was-Salaam DAla
Rasoolillah a thousand Cmes.
*ere> we ha-e the issue of eaCn&. The #ro$het sallallahu Dalayhi wa sallam is tellin& Umar !bn
Abi Salamah+
4

ن-م -

-

J

-

;

ل

ا م

~

-

: J

-

-

~ ل

-

'

اذ

إ

*e did not say> say %ismillahir-Rahmaanir-Raheem. Aou ha-e the *adith of Aishah and !bn
5asood Jthe *adith that !bn *aBr said is the most forthri&ht *adith on this issueK> so it is
best to sCc4 with what the *adith said.
There are some other ma(ers where the #ro$het sallallahu Dalayhi wa sallam s$eci@ed only
%ismillah. For eHam$le> relaConshi$ with your s$ouse.
#a&e N .<
!n %u4hari and 5uslim+
ان

-

-

,

ر

ام

ن اط

-

~

لا ب

ن

ج

;

ن اط

-

~

لا ان

-

ن

ج

م

| ل

لا ل

ا م

~

-

When you &o to the bathroom. *adith Anas radhiallahu Danhu+
~ -ا-

=

ل

ا;

~ -

=

ل

ا , م 4

-

ذ

;ع '

¿ن

إ

م

| ل

لا ، ل

ا م

~

-

'oo4 at how %ismillah is s$eci@ed in those. 3ther than these ma(ers> where there is no
s$eci@c $roof or a *adith Bust menConin& %ismillah alone> you are free to menCon the enCre
%ismillahir-Rahmaanir-Raheem. Where the *adith limits it to %ismillah> sCc4 to %ismillah.
T9E NA8E ALLA9
ALLA9< T9E SOLE TITLE FO0 T9E LO05 T9AT FAS9IONE5 EFE06T9IN$
Allah is a name that is only for Allah.
ه --ا-

ع ل ر

-

ط

~

ا;

-

- -

ع ا-

ام

| ن

-

-

ام

;

¸

ر

ل

ا;

~ ا;

ام

~

لا ~

ر

ۚ ه

ل

م

ل

ع

-

J

ه
ا-

م ~

:ميرم) `º (
'ord of the hea-ens and the earth> and all that is between them> so worshi$ *im JAloneK and
be constant and $aCent in *is worshi$. 1o you 4now of any who is similar to *im; JSurat
5aryam+ 6/K
ا-

م ~

ه

ل

م

ل

ع

-

J

ه
1o you 4now anyone who is similar to *im; 1o you 4now what that EuesCon at the end of
this -erse is; !t is not a EuesCon that needs an answer. !t is li4e a rhetorical EuesCon> it is a
EuesCon that is used to ma4e a $oint. Some scholars said the meanin& of this Jdo you 4now
of any similar to *imK is that there is no one other than Allah with the name Allah.
T9E 0OOT OF T9E NA8E ALLA9
Allah is deri-aC-e from the word !laah Jه لإ ــ K. The root word is !laah> as !bn al-"ayyim and
others said. !laah is from Uloohiyyah Joneshi$K. !laah is oneshi$> that is the root word of
Allah. Sibawayh said Alif and 'aam were added to !laah as an honour and Ta’dheem Jم-=ع-K
to Allah. When you add it> then you add the Shaddah and you ta4e one of the *am?ah out>
so it becomes Allah.
ALLA9 ,SES ALLA9 AN5 0ABB IN T9E =,0;AN
#a&e N .8
'oo4 at how the "ur’an uses Allah and at other Cmes it uses Rabb.
When 5usa went to &et the @re> his family were cold and he wanted li&ht and @re> Allah says
in the "ur’an+
4

-

ل

ع

ن

¿

ل

=

ا-

4

-

ر

ان

'

¿ن

إ

ۖ µ;

=

,

--

م

ل

ا -ا;

ل

ا-

4

ن

إ

:ه=) '' (
RGerilyQ ! am your 'ordQ So ta4e o2 your shoes> you are in the sacred -alley> Tuwa.S JSurat
Taha+ .6K
Gerily 5usa> ! am your 'ord. *e uses 'ordshi$ because the seMn& was that of 'ordshi$. Allah
wanted to tell 5usa> ! ta4e care of you and ! sustain you. *e is tellin& 5usa> ! $rotect you> !
&uard you and ! nourish you. What are those as$ects of; Rububiyyah.
Then shortly thereaIer> Allah uses Allah in the same tal4 to 5usa. *e says+
=

ام

ل ¿

م -

~

ا-

4

-

ر

-

=

ا ان

'

;

ى
ـ
) '* ( ان

'

V

إ

ه

ل

إ

V

ه

لا ان

'

¿نن

إ

ــ
) ¡ر

-

-ل -

>

~

لا م

-'

;

¿ن- -

ع ا-

'' ( (ه=)
RAnd ! ha-e chosen you> so listen to what is re-ealed Uto youV. GerilyQ ! am AllahQ 'a !laaha !lla
Ana Jnone has the ri&ht to be worshi$$ed but !K> so worshi$ 5e> and $erform As-Salat
J!Eamat-as-SalatK for 5y Remembrance. JSurat Taha+ .<-.8K
The second Cme> Allah says ! am Allah> not Rabbu4a J4

-

ر

K. *e said Rabb a few moments
a&o> now *e is sayin& Allah. Why; First> 5usa was afraid so Allah is tellin& him ! ta4e care of
you> ! $rotect you> ! maintain you and sustain you. The second statement was in a s$eech
where Allah was tellin& 5usa what is reEuested of 5usa. That means 5usa> you need to do
this and you need to do that. What are those as$ects of; Uloohiyyah> so Allah uses Allah.
The -erse said+
¡ ر

-

-ل -

>

~

لا م

-'

;

¿ن- -

ع ا-

Worshi$ me 5usa> $erform Salah. What are those; When you do those> they entail Tawheed
al-Uloohiyyah so that is why Allah said+
4

-

ر

ان

'

¿ن

إ

!n the @rst one> and+
ه

لا ان

'

¿نن

إ

!n the second one.
#a&e N ./
*e could ha-e used either one but these are to show you how sensiC-e the "ur’an is and
how Allah and Rabb are used.
ALLA9 IS 5IFFE0ENT TO AN6 OT9E0 NA8ES
When you call Allah> you say Aaa Allah Jwith the Alif and 'aam before> meanin& DThe’K. The
lin&uisCc scholars and scholars of the Salaf all said you say Aaa Allah. 1o you e-er say Aaa Al-
=abbaar> Aaa Al-9areem or Aaa Ar-Raheem; 0o> you say Aaa 9areem> Aaa Raheem> Aaa
Fhafoor Jyou ta4e out the DAl’K. !n Allah> you say Aaa Allah with the Alif and 'aam before it.
UniEue> unli4e any other names of Allah. Some li4e at-Tahhaawi and !bn al-"ayyim used that
as $roof to substanCate that that is the mi&hty name of Allah> the one if one uses it to ma4e
a su$$licaCon> Allah will answer it. We will tal4 about that !nshaa Allah in the future when
we tal4 about Asmaa’ and Sifaat in detail.
T9E NA8E ALLA9 B6 ITSELF IS NOT A 59IK0
!t is in 1u’aa> it is in $raise> it is in &lori@caCon> it is in the Shahaadah> but by itself it is not a
form of 1hi4r that we were tau&ht by the #ro$het 5uhammad sallallahu Dalayhi wa sallam.
So you do not &o and say Allah> Allah> Allah one hundred Cmes. Aou do not hold the beads
and say Allah one hundred Cmes. Aou say Alhamdulillah> you say %ismillah> you say 'aa
!laaha !llallah. Aou say Aaa Allah ! need this> but Allah> Allah> Allah alone is not a form of 1hi4r
that we were tau&ht.
ALLA9 IS T9E NA8E T9AT ALL 9IS OT9E0 NA8ES FOLLO)
The name Allah does not follow any of the other names> the other names of Allah follow the
name Allah. 'et me eH$lain it with an eHam$le because you mi&ht ha-e heard this statement
before> but an eHam$le is &oin& to clear the confused faces that ! see. Al-"uddoos> Al-A?ee?>
Al-=abbaar> Al-9haaliE> all those are names of Allah. Aou do not say Allah is the name of Al-
A?ee?> you do not say that. Aou do not say Allah is the name of Ar-Rahmaan. Aou Wi$ it and
you say Al-"uddoos is the name of Allah. The @rst one is im$ro$er to say. Aou say Al-A?ee? is
the name of Allah> Ar-Rahmaan is the name of Allah. So the other names follow the name of
Allah.
AS2ECTS OF TA)9EE5 IN T9E NA8E ALLA9
We $re-iously said in the last class that %ismillah entails all three as$ects of Tawheed. Aou
submit all three forms of Tawheed in Allah for any ma(er you say %ismillah to. That is in
sayin& %ismillahir-Rahmaanir-Raheem or e-en %ismillah> and we menConed that in the last
class.
0ow ! am &oin& to say the name Allah includes belie-in& in all three ty$es of Tawheed and
im$lies that you must belie-e in all three ty$es of Tawheed. 0ot e-en the name Allah> the
#a&e N .6
root of Allah J!laahK is the three ty$es of Tawheed and entails that you must belie-e in all
three ty$es.
ة--;-رلا --=;- ن' ىنعم- ، ة--;-رلا --=;- , م~-م : ة-ه;للا --=;-
ة-ه;للا --=;- ىنعم ,م ء


Tawheed ar-Rububiyyah is included as $art of Tawheed al-Uloohiyyah> but the o$$osite is
not true. The root word of Allah is Uloohiyyah Joneshi$K and included in the oneshi$ is
Rububiyyah> so you ha-e two ty$es of Tawheed there. Then Allah the name itself is Asmaa’
so that is Tawheed al-Asmaa’ was-Sifaat. That is three ty$es of Tawheed in the name of
Allah> not e-en in the name of Allah but in the root word of the name Allah J!laahK.
T9E 8I$9T6 NA8E ALLA9
Allah is menConed in the "ur’an two thousand> siH hundred and two Cmes accordin& to al-
5uXBam al-5ufahras. !t is the most $o$ular name of Allah> the name chosen out of all the
names to say your Shahaadah. When you say Shahaadah> you say Ash-*adu Alla !laaha
!llallah> it is chosen to say your Shahaadah.
When you u(er that name> you are not u(erin& Bust any name> you are u(erin& the name of
the 5aBesCc> the Re-ered> the Sublime. Allah is the name you shout when you are in fear> to
&ain safety. Allah is the name that if you menCon it in somethin& scarce> see4in& it to be
blessed> it becomes $lenty and e-en more. The name that those who are in fear call> to
a(ain security. The name that those in distress call for relief. When they are in an&uish>
a&ony and sorrow> you call Allah. 0o one troubled or worried calls the name of Allah eHce$t
that Allah relie-es his troubles and his worries. There is not a $oor that clin&s on to the
name of Allah eHce$t that Allah ma4es him aYuent. There is not an ill who clin&s on to the
name of Allah eHce$t that he becomes healthy. The name when a distressed calls> he &ets
$ro-ided with safety. When a wea4 calls that name> *e &i-es him $ower and honour. When
an o$$ressed uses that name and calls that name JAllahK> *e &rants him -ictory. Allah is the
name to call when you want mercy> call Allah. Allah is the name to call for abundance and
blessin&s. Allah is the name you call when you want to cleanse your sins. Allah is not any
ordinary name. 1o you feel what the name Allah is;
!f one com$rehended the meanin&s of the names of Allah> he would li-e in ulCmate
ha$$iness. When you ma4e Allah ma&ni@cent in your heart> your heart becomes the
stron&est> most @rm> most $ure heart> and at the same Cme it becomes a merciful heart
because it has Allah in it. Allah is not any ordinary name. A heart that truly 4nows the
meanin& of the name Allah could ne-er beli(le a sin. When you say %ismillah by Fardh from
Allah> you say the name of Allah by Fardh se-enteen Cmes. Aou ha-e to say %ismillah
se-enteen Cmes a day in your Salah Jin al-FaaChahK> in addiCon to tens of Cmes you ha-e to
say it as Sunnah. 1o not thin4 it is Bust another normal word you are u(erin&> Allah is not a
#a&e N .7
normal word you are u(erin&. Some ha-e a hi&her re&ard when they are menConin& the
names of their bosses> their 4in&s> their s$ouses and their $residents> than they do when
they menCon the name of Allah. :hec4 the le-el of your !maan by 4nowin& your feelin&
when you hear the name of Allah.
- ر

= 7

ا-

ن ;ن

م ; ي

V

, ي-ل

ا ~

-

~ ,

'

م

ش

ا -

-=

;

ه

لا ر

- ذ

اذ

إ

;

... :رم,لا)
'º (
And when Allah Alone is menConed> the hearts of those who belie-e not in the *ereaIer
are @lled with dis&ust. JSurat a?-Lumar+ 8/K
The le-el of &raC@caCon> the le-el of comfort> the le-el of content> the le-el of tranEuillity
and ha$$iness you feel when the name of Allah is menConed> tells you the le-el of !maan
you ha-e in your heart because of that -erse. When you are sayin& Allah> you are sayin& the
name of the 3ne who raised se-en s4ies with no $illars to hold them u$. Aou are sayin& the
name of the 3ne who lowered se-en earths under you by the word of 9un Faya4oon J , -

ن ;-

-

-

K. And then *e created you from an emi(ed semen> as beauCful and in the best of all
stature. 'et that &o throu&h your mind e-ery Cme you hear of a sentence with Allah in it.
5ore im$ortantly> remember all that when you say Allah.
ة ---م

ا-

ا م

;

---ي

ه

-

---~

-

-

ا---ع

-م ج

¸

ر

ل

ا;

- ر

- ----

_ ---=

ه

----ل

لا ا;ر

-----

ا---م

;

ه --ن-م -

-

~ اي

;

ط

م

~ ا;

ام

~

لا;

ۚ :ر--م,لا) ن ;-

ر

--~

ي

ا--م

ع ل

ا--ع

-

;

ه

ن

ا=

-

--~

ى
ـ
`` (
They made not a Bust esCmate of Allah such as is due to *im. And on the 1ay of ResurrecCon
the whole of the earth will be &ras$ed by *is *and and the hea-ens will be rolled u$ in *is
Ri&ht *and. Flori@ed is *e> and *i&h is *e abo-e all that they associate as $artners with
*imQ JSurat a?-Lumar+ 67K
1o not be li4e those who underesCmate Allah. 1o not e-er be li4e that when you hear *is
name. !t is somethin& bi&> it is somethin& hu&e.
A0+0A98AAN AN5 A0+0A9EE8
A0+0A98AAN
Rahmaan is the one who has the com$lete mercy> mercy that encom$asses e-erythin&. This
name is uniEue in that it is amon& the eHclusi-e names to Allah. Ar-Rahmaan is an eHclusi-e
name to Allah. !t is a name $arCcular to Allah> Wasf J~~;K Jdescri$ConK> li4e an adBecC-e
#a&e N .
of mercy. 3wner of the &reat> -ast> ulCmate> eHtensi-e mercy. The ulCmate> com$lete mercy
that is eHclusi-e to no one other than Allah> that is Ar-Rahmaan.
Words in Arabic that are on the form or scale of Fa’laan Jن>ع-K indicate -astness and
abundance> eHtensi-e. 5eanin& words that rhyme with the word Fa’laan> li4e Rahmaan>
Fhadhbaaan Jنا-~-K and Sa4raan Jنار-~K which are on the rhythm of Fa’laan Jthey all
rhymeK. For eHam$le> ta4e it in how it $ertains to human bein&s. When you say Fhadhbaan it
means an&er but not Bust an&er> it means com$lete> enra&ed> ulCmate an&er. Atshaan J
نا~طعK JthirstyK means utmost> enCre> com$lete> full thirst. 'i4ewise with Ar-Rahmaan> and
of course Allah has su$reme eHam$les. Ar-Rahmaan means a hi&h scale of mercy that only
belon&s to Allah. Ar-Rahmaan is menConed in the "u’ran @Iy se-en Cmes accordin& to
5uXBam al-5ufahras. Ar-Rahmaan> the 5ost :om$assionate. Ar-Rahmaan> the 5ost
Fracious.
A0+0A9EE8
Ar-Raheem is a name which refers to the acCon> meanin& the 3ne whose mercy reaches to
others. This name a$$lies to Allah but restrictly a$$lies to others. !t is menConed one
hundred and fourteen Cmes in the "ur’an accordin& to 5uXBam al-5ufahras. The mercy that
encom$asses *is creaCon. This word JRaheemK is on the scale of Fa’eel JJ-ع-K. !n Arabic>
words on the scale of Fa’eel are an intensi@ed form of that acCon> reachin& others. Allah is
the 5ost 5erciful to the uni-erse and to *is creaCon.
The name restrictly a$$lies to others. Aou can ha-e mercy to your children> to your brothers
and to your family. %ut of course> there is no way you can merely ima&ine com$arin& the
mercy of Allah to the mercy of any of *is creaCon> or e-en the mercy of *is creaCons
combined from the Cme of the creaCon unCl the =ud&ment 1ay. Aou cannot com$are it. !t is
not e-en the wei&ht of a feather or an atom or e-en less than that> com$ared to the mercy
of Allah who is Ar-Raheem. ,-en thou&h you may ha-e some ty$e of mercy which no one
can deny> you can ne-er com$are your mercy to the mercy of Allah. That is what we mean
when we say it restrictly a$$lies to others.
!n Surat ash-Shoora> Allah says+
ء

¿

ش

ه ل-

م -

,

-

ل

... ۖ ر

-~ -

ل

ا ¿

-م ~

لا ;

ه ;

:µر;~لا) '' (
There is nothin& li4e unto *im> and *e is the All-*earer> the All-Seer. JSurat ash-Shoora+ ..K
!n Surat al-An’aam> Allah says+
ر

ا~

-

ل

ا 4

ر

- ي

;

ه ;

ر

ا~

-

ل

ا ه

-

ر

- -

V

ۖ ر

--

=

ل

ا ~

-ط ل

لا ;

ه ;

:ماعنلا)
'·* (
#a&e N .)
0o -ision can &ras$ *im> but *is Fras$ is o-er all -ision. *e is the 5ost Subtle and
:ourteous> Well-AcEuainted with all thin&s. JSurat al-An’aam+ .7<K
A0+0A98AAN AN5 A0+0A9EE8
Ar-Rahmaan is 3ne who $ossesses the &reat> eHtensi-e mercy. Ar-Raheem is the 3ne whose
mercy &oes on to *is ser-ants and creaCon. The $hrase Ar-Rahmaan Ar-Raheem indicates
the &reat> -ast> ulCmate mercy of Allah.
There is a di2erence between Ar-Rahmaan and Ar-Raheem. 0o one can be named Ar-
Rahmaan but some $eo$le of *is creaCon can be named Ar-Raheem. 0o one can be named
a name eHclusi-e to Allah. Rahmaan is a restricted name to Allah> you cannot name that
name. The utmost> the com$lete and the full mercy is only to Allah> you cannot ha-e that. !t
is not a characterisCc in you> so you cannot ha-e that. =ust li4e you cannot name Allah
because you do not ha-e the characterisCcs of Allah> you cannot name Ar-Rahmaan. !t is an
eHclusi-e name to Allah. 'i4ewise> you cannot name Al-9haaliE Jthe :reatorK> Ar-Ra??aaE Jthe
SustainerK> Al-Ahad> As-Samad> Al-%aari> Al-"ayyoom. Al-9haaliE for eHam$le is 3ne who
creates somethin& with no similar Jno resemblance> no com$arison> no similar com$arison
to itK. :an you create somethin& li4e that; Aou cannot> so you cannot be called Al-9haaliE
because you do not ha-e that characterisCc. Al-%aari is the 5a4er> 3ne who ma4es
somethin& free from any de@ciency. :an you ma4e anythin& free of any de@ciency; 3f
course you cannot do that> so you cannot be called Al-%aari.
Then there are some names that you can be named> li4e Fhani> 5ali4> A?ee?> =abbaar.
!n the "ur’an> Allah describes the woman who accused Ausuf+
ة ن

ي-م

ل

ا ¿- -

;

~

ن J

ا-

;

,

ي,

ع

ل

ا ~ '

ر

م

ا :~--~;ي) ...ه ~ -

ن

,ع اه ا-

-

-;

ار

-

*· (
And women in the city said+ RThe wife of Al-A?ee? is see4in& to seduce her Jsla-eK youn&
man.S JSurat Ausuf+ <7K
The name of Allah is Al-A?ee? and Allah calls her the wife of the A?ee?. A Sahaabi durin& the
Cme of the #ro$het sallallahu Dalayhi wa sallam was named al-*a4eem. *a4eem !bn *i?aam>
*a4eem is a name of Allah.
Allah said in the "ur’an+
ر
,
ا-

ج

ر
,
-

-

-

م

ب

ل

-

J

-

ل

ع ه

لا ¿

-

ط

ي

4

ل -

... ى
ـ
ذ ذـ :ر-ا-) *º (
Thus does Allah seal u$ the heart of e-ery arro&ant> tyrant. JSurat Fhaa@r+ </K
#a&e N 67
*e used the name =abbaar to *is creaCon. *is name is =abbaar and *e uses that to *is
creaCon. This word is used ten Cmes in the "ur’an and nine out of those ten Cmes it is for
$eo$le who are stron& or o$$ressi-e> commit inBusCce> or those who do any ty$e of 1hulm.
The last Cme Al-=abbaar is menConed is in Surat al-*ashr and it refers to Allah.
When a human is $ermi(ed to name those> in one way or another it is in a ne&aC-e sense.
,-en if menConed $osiC-ely> it has some 4ind of de@ciency in it because you are human.
When you menCon Allah> then there is none li4e Allah. !t is the com$lete> $osiC-e> ulCmate
eHam$le. !t is the com$lete> utmost> $osiC-e Euality of that name Jwhate-er it meansK. That
is the di2erence between Ar-Rahmaan and Ar-Raheem.
'oo4 in the "ur’an> Allah said in the "ur’an+
ن ا-

ه

لا ن إ

... ار

-~ -

اع

-م ~

:ءا~نلا) º^ (
Truly> Allah is ,-er All-*earer> All-Seer. JSurat an-0isaa’+ /K
!n Surat al-!nsaan> Allah calls you that+
-

ان

ل

ع

=

-

ه -ل-

-

ن

¿
,
ا~

م

'

ة, -

ط

ن

,م ن ا~

ن(

ا ان

-

ل

=

ان

إ

ا ر

-~ -

اع

-م ~

)
:نا~نVا ' (
Gerily> We ha-e created man from 0uPah dro$s of miHed semen Jdischar&e of man and
womanK> in order to try him> so We made him hearer> seer. JSurat al-!nsaan+ 6K
Allah says about you+
ا ر

-~ -

اع

-م ~

-

ان

ل

ع

=

-

And many Cmes in the "ur’an> Allah says about *imself+
...ر

-~ -

ل

ا ¿

-م ~

لا ;

ه ;

... :µر;~لا) '' (
And *e is the All-*earer> the All-Seer. JSurat ash-Shoora+ ..K
S$eci@cally this name Raheem can be named li4e that. Aou can name yourself or your child
that JRaheemK.
Allah says in the "ur’an+
ام

-= ر

, -نم ; م

ل

ا-

ن ا-

;

... :~ا,=لا) '* (
And *e is ,-er 5ost 5erciful to the belie-ers. JSurat al-Ah?aab+ 8<K
This is about the #ro$het sallallahu Dalayhi wa sallam> *e names *is #ro$het Raheema.
#a&e N 6.
There are names from the names of Allah that you can be named> but always 4now that
there is no way you can com$are your Euality to the Euality of Allah.
5usaylamah the 'iar decided to call himself Rahmaan> an eHclusi-e name for Allah. As a
$unishment from Allah> Allah made him 4nown as the 'iar and eH$osed him. *e chose the
eHclusi-e name of Allah JAr-RahmaanK> his name was Rahmaan al-Aamaamah. Allah clothed
him with the nic4name the 'iar> that he is 4nown by all the way unCl the =ud&ment 1ay. !f
you say Rahmaan al-Aamaamah> does anyone today 4now him; 0o one 4nows him. *istory
documents him as 5usaylamah al-9athaab J5usaylamah the 'iarK. That is his $unishment
for tryin& to use an eHclusi-e name of Allah. *e became an eHam$le of a liar amon& the
residents of his ciCes and -illa&es> the $eo$le in the deserts> the %edouins and in history. A
$unishment for one who tries to use the eHclusi-e name of Allah.
So the @rst di2erence between Ar-Rahmaan and Ar-Raheem is that you can name Ar-
Raheem but you cannot name Ar-Rahmaan because one is eHclusi-e to Allah and the other is
not. ,-en with Raheem> there is di2erent resemblance in the EualiCes Jbetween creaCon
and the :reatorK.
!bn =areer> al-Faarisi and others said Ar-Rahmaan is for all the creaCon Je-il and non e-il>
human and non humanK> and Ar-Raheem is only for the belie-ers. Ar-Rahmaan carries a
broader sco$e of meanin& $ertainin& to the mercy of Allah. That is basically what al-Faarisi>
!bn =areer and others said and they used this $roof+
ام

-= ر

, -نم ; م

ل

ا-

ن ا-

;

... :~ا,=لا) '* (
And *e is ,-er 5ost 5erciful to the belie-ers. JSurat al-Ah?aab+ 8<K
So the @rst one is a broad form and the second one is only for the belie-ers. Some scholars
obBected to this> we do not want to &et into that ri&ht now but some scholars obBected to
that.
!bn Abbaas said they are soI> tender> &entle> RaEeeE J_--رK names> one of them is soIer
than the other+
ر

=

7ا , م _ ر

'

ام

ه -=

'

ن

ا-

--ر

ن

ام

~

ا
5eanin& one carries more im$licaCon than the other> one is more merciful than the other.
!bn al-5ubaara4 said Rahmaan> if you as4 *e &i-es. Raheem> if you do not as4> *e &ets mad.
T9E 8E0C6 OF ALLA9
T9E ATT0IB,TE OF 8E0C6
#a&e N 66
Ar-Rahmaan and Ar-Raheem &i-e the Euality of mercy to Allah. We aOrm to Allah what *e
aOrmed to *imself> and what *is 5essen&er the most 4nowled&eable of creaCon aOrmed
to *im.
ء

¿

ش

ه ل-

م -

,

-

ل

... ۖ ر

-~ -

ل

ا ¿

-م ~

لا ;

ه ;

:µر;~لا) '' (
There is nothin& li4e unto *im> and *e is the All-*earer> the All-Seer. JSurat ash-Shoora+ ..K
... ر

ا~

-

ل

ا 4

ر

- ي

;

ه ;

ر

ا~

-

ل

ا ه

-

ر

- -

V

:ماعنلا) '·* (
0o -ision can &ras$ *im> but *is Fras$ is o-er all -ision. *e is the 5ost Subtle and
:ourteous> Well-AcEuainted with all thin&s. JSurat al-An’aam+ .7<K
We ha-e two names that &i-e the Euality of mercy to Allah> so we aOrm to Allah what *e
aOrmed to *imself> and what *is 5essen&er the most 4nowled&eable human in the
4nowled&e of Allah aOrmed to *im. We do it free of any Tashbeeh Jه--~-K. Tashbeeh means
com$arison> we do not com$are it. We do it free from Tamtheel JJ--م-K. Tamtheel means
the li4enin& of the a(ributes of Allah> to a(ributes of *is creaCon. Without Tahreef J
~ير=-K> without distorCn& the name or Euality. Without Ta’teel JJ-طع-K> without denial of
any of the EualiCes of Allah or any as$ect of it. We will tal4 about this in the future !nshaa
Allah Jin DAEeedahK> when we tal4 about Tawheed al-Asmaa’ was-Sifaat in de$th.
Allah says+
-=

'

ه

لا ;

ه J

-

:•>=(ا) ' (
Say J3 5uhammad Jsallallahu Dalayhi wa sallamKK+ R*e is Allah> JtheK 3ne.S JSurat al-!4hlaas+
.K
*e is 3ne without a $artner or associate to *im. That is what e-eryone understands> but it
also means that *e is 3ne in *is names> *is EualiCes and *is a(ributes. !n *is EualiCes> *e is
Ahadun Fis-Sifaat J~ا-~لا ¿- -='K. Ahad in *is acCons> no com$arison to *im. That is what
Ahad means> Bust li4e it means *e is the 3ne without a $artner.
T9E 8E0C6 OF ALLA9
When one says %ismillahir-Rahmaanir-Raheem> any $raise> any -erse of Allah or any
&lori@caCon of Allah and you 4now its meanin&> it is an !maan ener&iser. !t is an !maan
booster ri&ht there. So you char&e u$ your !maan many Cmes a day if you 4now what you
are really sayin&> not merely u(erin& it on your li$s. That is why we tal4 about this in
somewhat of de$th.
#a&e N 6<
The terms JAr-Rahmaan and Ar-RaheemK &i-e the Euality of mercy to Allah> so let us ta4e a
Euic4 &lim$se at the mercy of Allah from some Ayaat and Ahaadith.
ه -ل

لا ة م

=

ر

,م ا;ط

ن

-

-

V

م

|

~ -

ن'

ل

ع ا;-

ر

~

'

, ي-ل

ا ¡

-ا-

ع اي

J

-

ى
ـ
ۚ ن إ

اع

-م ج

~

-

لا ر

-€

ي

ه

لا ۚ م

-= ر

لا ر

;-

ل

ا ;

ه ه

ن

إ

:رم,لا) º* (
Say+ 3 D!baadi J5y sla-esK who ha-e trans&ressed a&ainst themsel-es Jby commiMn& e-il
deeds and sinsKQ 1es$air not of the 5ercy of Allah> -erily Allah for&i-es all sins. Truly> *e is
3I-For&i-in&> 5ost 5erciful.S JSurat a?-Lumar+ /6K
Ali !bn Abi Talib radhiallahu Danhu said this is the most encom$assin& -erse of Allah in the
whole "ur’an. !bn 5asood radhiallahu Danhu said this is the most easin& -erse in the "ur’an.
Ash-Shaw4aani said it is the most ho$eful -erse in the "ur’an. Why; %ecause it is
menConin& the mercy of Allah> *e is &i-in& ho$e. Who is *e menConin& it to; The an&els
who do not ma4e mista4es> who are obedient to Allah and who are infallible; 0o> *e is
menConin& it to sinners. 0ot Bust any sinners> sinners with the utmost crimes.
!n Sahih 5uslim and Sahih al-%u4hari> Abu *urayrah said when Allah created the creaCon>
Allah wrote abo-e *is throne+
¿-

~

-

~ -

-

~

¿-م

=

ر

5y mercy $recedes my wrath.
!n %u4hari> narrated by Umar> the #ro$het sallallahu Dalayhi wa sallam saw a woman see4in&
her son and the com$anions were loo4in& at the scene. When she @nally found him> she
embraced him C&htly and she be&an to nurse him. !t was such a mo-in& and emoConal
scene. The #ro$het sallallahu Dalayhi wa sallam and the com$anions were mo-ed by that
&entle> tender lo-e of a mother to her child. At that $oint> the #ro$het sallallahu Dalayhi wa
sallam too4 the o$$ortunity to teach the com$anions about the mercy of Allah. They saw
the mercy of a woman> and he wanted to teach them about the mercy of Allah. The #ro$het
sallallahu Dalayhi wa sallam said> do you thin4 a mother li4e that would harm her son; 1o
you thin4 a mother li4e that would $ut her son in a @re; They said no. They e-en said no
Wallahi> they said Wallahi no way. While she is ali-e> no way. *e said Allah is more merciful
with *is ser-ants than this mother is with her child+
اه -ل

;

-

- -ه , م - -ا-

ع -

م

=

ر

'

ل

Some used to ma4e the 1u’aa> 3 Allah> you 4now my mother is the most merciful human to
me on the earth> and ! 4now Aou are more merciful to me than my mother is. She would not
let a $unishment or harm &et to me> so Aaa Allah ! as4 Aou to sa-e me from any $unishment.
#a&e N 68
!n Sahih 5uslim> Abu *urayrah radhiallahu Danhu re$orted that the #ro$het sallallahu Dalayhi
wa sallam said mercy has one hundred $arts Jthere is one hundred $arts to mercyK. *e sent
down to the earth> one $art of mercy. 3ne $art &oes down to the Binn> to the human and to
the insects> and it is because of this one $art that they ha-e lo-e amon&st each other. !t is
because of that mercy Jone mercyK> that they show 4indness to one another. !t is because of
that one mercy that a beast treats its youn& with a2ecCon. Allah reser-ed ninety nine $arts
of the mercy for *im. This is the *adith.
1o you understand Ar-Rahmaan Ar-Raheem now; 1oes that come to mind when you hear
Ar-Rahmaan Ar-Raheem;
ATTAININ$ T9E 8E0C6 OF ALLA9
The best way to a(ain the mercy of Allah Ja $racCcal wayK> is to say Asta&h@rullah as a form
of 1hi4r.
'oo4 at the -erse in Surat an-0aml> Saalih told his $eo$le+
ن ;م

=

ر

-

م

-

ل

ع

ل

ه

لا ن ; ر

-€

-

~

-

V

;

ل

... :Jمنلا) '` (
RWhy see4 you not the For&i-eness of Allah> that you may recei-e mercy;S JSurat an-0aml+
86K
See4 the for&i-eness of Allah so that you may recei-e the mercy of Allah. :onCnuous 1hi4r
of Asta&h@rullah brin&s you the mercy of Ar-Rahmaan Ar-Raheem.
The mercy of Allah is unto the &ood doers.
, -ن~ =

م

ل

ا , م

ب

ي ر

-

ه -ل

لا ~ م

=

ر

... :~ارعلا) º` (
Allah’s 5ercy is Je-erK near unto the &ood-doers. JSurat al-A’raaf+ /6K
When 5usa hel$ed the two sisters with water> then he went and said+
ر

---

ر
,
-

=

, م ¿

ل

إ

~ ل

,

ن'

ام

ل ¿ن

إ

~

ر

... :•~-لا) '' (
R5y 'ordQ Truly> ! am in need of whate-er &ood that Aou bestow on meQS JSurat al-"asas+ 68K
*e showed some mercy and com$assion> and it came bac4 onto him.
ر

ج

'

4

ي

,

=

-

ل 4

;ع - ي

¿-

'

ن إ

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ا-

ء
,
ا-

=

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ا ىل

ع ¿~ م

-

ام

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إ

ه

-

ء

ا=

-

ان

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~ -

-

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ام

ۚ ~

=

-

V

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ا-

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;

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ا 'º (
#a&e N 6/
Then there came to him one of the two women> wal4in& shyly. She said+ RGerily> my father
calls you that he may reward you for ha-in& watered Jour Woc4sK for us.S So when he came to
him and narrated the story> he said+ RFear you not. Aou ha-e esca$ed from the $eo$le who
are 1haalimoon J$olytheists> disbelie-ers> and wron&-doersK.S JSurat al-"asas+ 6/K
So when you show others mercy> it comes bac4 at you. That is the second way of &eMn& it.
!n Sunan Abu 1awood> the #ro$het sallallahu Dalayhi wa sallam said be merciful to $eo$le on
this earth> the 3ne abo-e the hea-ens will ha-e mercy u$on you. %e merciful to others on
this earth. Showin& com$assion and mercy li4e 5usa did to your wife> your 4ids> your
students> your em$loyees> those who you su$er-ise and e-en the animals> it comes bac4 at
you. This is by the *adith.
, -ن~ =

م

ل

ا , م

ب

ي ر

-

ه -ل

لا ~ م

=

ر

... :~ارعلا) º` (
Allah’s 5ercy is Je-erK near unto the &ood-doers. JSurat al-A’raaf+ /6K
Anas ser-ed the #ro$het sallallahu Dalayhi wa sallam for ten years and ne-er once did he
re$rimand him. 1o you thin4 he ne-er made any mista4es; 9ee$ that in mind when you
treat others> to a(ain the mercy of Allah.
CLASS T90EE
This is our third class of Sharh Al-Usool Ath-Thalaathah. The $re-ious two classes> we @nally
com$leted %ismillahir-Rahmaanir-Raheem and ! $romise you !nshaa Allah to s$eed u$ the
$ace a li(le bit. 3ur to$ic today is the @rst sentence aIer %ismillahir-Rahmaanir-Raheem>
which is !’lam Rahima4 Allah.
KNO) 8A6 ALLA9 9AFE 8E0C6 ON 6O,
ل

ا 4

م

= ر

م

ل

ع ا
9now> may Allah ha-e mercy on you.
Some brothers as4ed me to slow down and if ! do not slow down and ! am not &ood at it>
then you always ha-e the recordin& to &o by.
T9E I82O0TANCE OF KNO)LE5$E
#a&e N 66
The word !’lam with its -ariaCons is menConed se-en hundred and se-enty nine Cmes in the
"ur’an.
When you loo4 at the story of Adam Dalayhis-salaam in Surat al-%aEarah and you analyse it>
you will see somethin& within that story of the @rst creaCon Adam Dalayhis-salaam. 'oo4 at
it> it is in Surat al-%aEarah.
ة

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-ل=

¸

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ا ¿- J

ع اج

¿ن

إ

ة -

->

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ل 4

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ع

=

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) *· ( ;

م

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ع م

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, ---ا~

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; ه ء

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¿ن;ƒ-

ن'

J

ا-

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4

ن

ا=

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ا;ل

ا-

م

ل

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V

إ

ان

ل

ان

-

م

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-- =

ل

ا م

-لع

ل

ا ~ ن'

4

ن

إ

) *' ( م| ƒ -

ن'

م

-' اي

J

ا-

م

|

-ام

~

'

-

ۖ ¿ن

إ

م

-

ل

J-

'

م

ل

'

J

ا-

م

|

-ام

~

'

-

مه '

-

ن'

ام

ل

-

مل

ع '

ب

-

-

;

¸

ر

ل

ا;

~ ا;

ام

~

لا م

ل

ع '

ن ;م

-

-

-

م

-

ن-

ام

;

ن ;--

-

ام

) ** ( (-ر--لا)
And JrememberK when your 'ord said to the an&els+ RGerily> ! am &oin& to $lace Jman4indK
&eneraCons aIer &eneraCons on earth.S They said+ RWill Aou $lace therein those who will
ma4e mischief therein and shed blood - while we &lorify Aou with $raises and than4s J,Halted
be Aou abo-e all that they associate with Aou as $artnersK and sancCfy Aou.S *e JAllahK said+
R! 4now that which you do not 4now.S And *e tau&ht Adam all the names Jof e-erythin&K>
then *e showed them to the an&els and said> RTell 5e the names of these if you are
truthful.S They Jan&elsK said+ RFlory be to Aou> we ha-e no 4nowled&e eHce$t what you ha-e
tau&ht us. Gerily> it is Aou> the All 9nower> the All Wise.S *e said+ R3 AdamQ !nform them of
their names>S and when he had informed them of their names> *e said+ R1id ! not tell you
that ! 4now the Fhayb JunseenK in the hea-ens and the earth> and ! 4now what you re-eal
and what you ha-e been concealin&;S JSurat al-%aEarah+ <7-<<K
9nowled&e> D!lm within its -ariaCons is menConed ei&ht Cmes in these four -erses tal4in&
about Adam and his creaCon. !n these four -erses> they are menConed ei&ht Cmes. Whether
it may be A’lam Jم

ل

ع '

K> the -ariaCon Ta’lamoon Jن ;م

ل

ع -

K> DAllama Jم

ل

ع K or DAllamtanaa J
ان

-

م

ل

ع K> it is menConed ei&ht Cmes in this chain of -erses about Adam and se-en hundred
and se-enty nine Cmes throu&hout the "ur’an.
0ot only is D!lm menConed in these four -erses> but more delicate than that is Adam had a
-irtue and an eHcellence that made the an&els $rostrate for him. The an&els $raise Allah
more than Adam> the an&els &lorify Allah more than Adam and they than4 *im more than
Adam> but he has the su$eriority of 4nowled&e and the a$$licaCon of 4nowled&e.
As a 9haleefah on this earth> as Allah said+
#a&e N 67
ة

-

-ل=

¸

ر

ل

ا ¿- J

ع اج

¿ن

إ

ة -

->

م

ل

ل 4

-

ر

J

ا-

ذ

إ

;

9nowled&e is of the essence. An Ummah that wants to lead all the other Umam Jمم'K is an
Ummah of 4nowled&e> it de@nitely has to ha-e 4nowled&e. With lac4 of 4nowled&e> Shir4
see$s into the naCon> destroyin& the naCon and decayin& it Bust li4e it decays an indi-idual Jit
decays anythin& that it see$s intoK. ,-erythin& reEuires 4nowled&e> not Bust Tawheed Jwhich
is the heart and the core of 4nowled&esK> but e-en manners reEuire 4nowled&e. !f you do
not ha-e 4nowled&e for manners> they become tainted. Standards reEuire 4nowled&e.
Today> you see $eo$le who are called heroes when in reality they are cowards. Today
without 4nowled&e> free miHin& and min&lin& becomes freedom and inde$endence. With no
4nowled&e> a(ac4in&> de&radin& and trans&ressin& u$on !slam> Allah subhaanahu wa ta’aala
and the #ro$het 5uhammad sallallahu Dalayhi wa sallam is considered intellect> 4nowled&e
and freedom of s$eech. D!lm is so im$ortant that the more you see the lac4 of it> the closer
we are to the =ud&ment day. The more you see the i&norance> the closer we are to the
=ud&ment 1ay. !s it not a si&n the =ud&ment 1ay;
,-eryone who see4s to ma4e a chan&e needs 4nowled&e. *ere we raise re-i-ers !nshaa Allah
Ta’aala and ! ha-e said that before> we as4 Allah subhaanahu wa ta’aala that a re-i-er come
from out of you. A re-i-er to re-i-e this Ummah and its le&acy> and the 4ey to it is
4nowled&e. 'oo4 at the &reatest re-i-ers of all Cmes> the 5essen&ers and #ro$hets. We
menConed Adam and how D!lm was menConed ei&ht Cmes in four -erses about him> but
loo4 more so at 'ut+
...ام

ل

ع ;

ام

-

=

-

ان

-

-

' ا=

;

:ءا--نلا) `' (
And JrememberK 'ut> We &a-e him *u4man Jri&ht Bud&ment of the a2airs and #ro$hethoodK
and Jreli&iousK 4nowled&e. JSurat al-Anbiyaa’+ 78K
Allah says about 'ut> We &a-e him wisdom and 4nowled&e.
'oo4 at 5usa+
...ام

ل

ع ;

ام

-

=

-

ان

-

-

' ;

-

~

ا;

-

'

ل

-

ام

ل

;

ى
ـ
:•~-لا) '' (
And when he a(ained his full stren&th> and was $erfect Jin manhoodK> We bestowed on him
*u4man J#ro$hethood> ri&ht Bud&ment of the a2airsK and reli&ious 4nowled&e Uof the
reli&ion of his forefathers i.e. !slamic 5onotheismV. JSurat al-"asas+ .8K
'oo4 at Ausuf+
...ام

ل

ع ;

ام

-

=

-

ان

-

-

' -

'

ل

-

ام

ل

;

:~~;ي) '' (
#a&e N 6
And when he JAusufK a(ained his full manhood> We &a-e him wisdom and 4nowled&e Jthe
#ro$hethoodK. JSurat Ausuf+ 66K
Aa’Eoob+
...-

ان

م

ل

ع ام

ل

م
,
ل

ع ;-

ل

ه

ن

إ

;

... :~~;ي) `^ (
And -erily> he was endowed with 4nowled&e because We had tau&ht him. JSurat Ausuf+ 6K
1awood and Sulaymaan+
ن ام

-

ل

~

اه ان

م

| -

-

ۚ ...ام

ل

ع ;

ام

-

=

ان

-

-

' >

-

;

:ءا--نلا) `° (
And We made Sulaymaan to understand Jthe caseK> and to each of them We &a-e *u4man
Jri&ht Bud&ment of the a2airs and #ro$hethoodK and 4nowled&e. JSurat al-Anbiyaa’+ 7)K
D!sa Dalayhis-salaam+
... ذ

إ

;

...J

-=

ن(

ا;

-

ا ر

;

-

لا;

ة

م

-

= ل

ا;

~

ا-

- ل

ا 4

-

م

ل

ع :---املا) ''· (
And ! tau&ht you wriCn&> Al-*i4mah Jthe $ower of understandin&K> the Tawrah JTorahK and
the !nBeel JFos$elK. JSurat al-5aa’idah+ ..7K
5uhammad sallallahu Dalayhi wa sallam+
... م

ل

ع

-

,-

-

م

ل

ام

4

م

ل

ع ;

ة

م

-

= ل

ا;

~

ا-

- ل

ا 4

-

ل

ع ه

لا J

,

ن'

;

... :ءا~نلا)
''* (
Allah has sent down to you the %oo4 JThe "ur’anK> and Al-*i4mah J!slamic laws> 4nowled&e
of le&al and ille&al thin&s i.e. the #ro$het’s Sunnah - le&al waysK> and tau&ht you that which
you 4new not. JSurat an-0isaa’+ ..<K
Without 4nowled&e> there is no leadershi$> there is no $ower and there is no so-erei&nty.
The @rst re-elaCon to the #ro$het sallallahu Dalayhi wa sallam $ertains to 4nowled&e+
_ ل

=

¡-ل

ا 4

-

ر

م

~

ا-

'

ر

-

ا ) ' ) _
,
ل

ع , م ن ا~

ن(

ا _ ل

=

( ' 4

-

ر

;

'

ر

-

ا (
) م

ر

-

ل

ا * ) م

ل

-

ل

ا-

م

ل

ع ¡-ل

ا ( ' ( (_لعلا)
ReadQ !n the 0ame of your 'ord> Who has created Jall that eHistsK> has created man from a
clot Ja $iece of thic4 coa&ulated bloodK. ReadQ And your 'ord is the 5ost Fenerous> Who has
tau&ht Jthe wriCn&K by the $en Uthe @rst $erson to write was #ro$het !dreesV. JSurat al-AlaE+
.-8K
#a&e N 6)
!Era’ J'

ر

-

اK> DAllama Jم

ل

ع K> "alam Jم

ل

-

K> all those are 4nowled&e. GariaCons of D!lm are
menConed se-en hundred and se-enty nine Cmes in the "ur’an. !t is the second most used
word aIer Allah. The number one most $o$ular word in the "ur’an is Allah and the second
one is D!lm Jse-en hundred and se-enty nine CmesK.
'oo4 at the leadershi$ EualiCes when Allah chose Taloot for %ani !sra’eel.
ا-

لم

~ ;ل

ا=

م

-

ل

~

ع

-

--

ه

لا ن إ

م

| -

-

ن

م

| ل

J

ا-

;

ۚ ه

ل

ن ;-

ي

ن

'

ا;ل

ا-

ى
ـ
J

ام

ل

ا , م

ة

ع

~

~ ; ي

م

ل

;

ه

ن

م 4 ل

م

ل

ا-

_ =

'

, =

ن

;

ان

-

ل

ع 4

ل

م

ل

ا ۚ ن إ

J

ا-

...م

~

=

ل

ا;

م

ل

ع ل

ا ¿- ة

ط

~

-

-

-ا,

;

م

-

-

ل

ع -

ا-

ط

~

ا ه

لا :-ر--لا) ''` (
And their #ro$het JSamuelK said to them> R!ndeed Allah has a$$ointed Taloot as a 4in& o-er
you.S They said> R*ow can he be a 4in& o-er us when we are be(er @(ed than him for the
4in&dom> and he has not been &i-en enou&h wealth.S *e said+ RGerily> Allah has chosen him
abo-e you and has increased him abundantly in 4nowled&e and stature.S
Allah told *is 5essen&er> tell them Taloot is your 9in&. Taloot was from a fracCon from %ani
!sra’eel that did not ha-e 4in&s> they chose their 4in&s from the other fracCon. Allah chose it
from the other facCon. They said number one> he is not from the fracCon that are
descendants of 4in&s. We mi&ht let that slide for you but number two> he has no money. So
they went bac4 and fou&ht with their 5essen&er> we do not acce$t this man as our 4in&. We
do not acce$t Taloot> he has no money and he is not from the fracCon. And then as the feud
is &oin& on> Allah re-eals to *is 5essen&er to tell them+
م

-

-

ل

ع -

ا-

ط

~

ا ه

لا ن إ

Allah chose him for you. That is it> that is the end of it. %ut why did Allah choose him; 'oo4
in the "ur’an what it says> loo4 at his characterisCcs+
م

~

=

ل

ا;

م

ل

ع ل

ا ¿- ة

ط

~

-

-

-ا,

;

*e has more 4nowled&e and $ower than you. 9nowled&e and $ower> characterisCcs of a
true> stron& naCon.
,-en amon& the =inn> 4nowled&e is $raised and they are considered hi&her ran4in&. 'oo4 at
when Sulaymaan wanted to &et the $alace of %ilEees.
4

م ا-

م

,م م

;-

-

ن'

J

-

-

ه -

4

--' ان

'

, =

ل

ا , م

~ ي ر

-

ع J

ا-

ۖ ه -

ل

ع ¿ن

إ

;

, -م '

¡

;

-

ل

:Jمنلا) *° (
#a&e N <7
An D!freet Jstron&K from the =inns said+ R! will brin& it to you before you rise from your $lace
JcouncilK. And -erily> ! am indeed stron&> and trustworthy for such wor4.S JSurat an-0aml+ <)K
D!freet said ! will &et it for you before you &et u$. The other one Jthe 4nowled&eable oneK
said ! will &et it before you blin4 and he was chosen.
...4

-

ر

=

4

-

ل

إ

--

ر

ي

ن'

J

-

-

ه -

4

--' ان

'

~

ا-

- ل

ا , م

م

ل

ع -

-نع ¡-ل

ا J

ا-

)
:Jمنلا '· (
3ne with whom was 4nowled&e of the Scri$ture said+ R! will brin& it to you within the
twin4lin& of an eyeQS JSurat an-0aml+ 87K
!n fact> when e-erythin& was done with %ilEees> the @nal thin& Sulaymaan said was+
, -م ل~

م

ان

-

;

ا| ل-

-

,م م

ل

ع ل

ا ان

--;'

;

... :Jمنلا) '' (
R9nowled&e was bestowed on us before her> and we were submi(ed to Allah Jin !slam as
5uslims before herK.S JSurat an-0aml+ 86K
T9E 5EFINITION OF KNO)LE5$E
9nowled&e or D!lm means to com$rehend the reality of somethin& as it truly is> with
certainty.
T9E ,SE OF T9E )O05 I;LA8
When he says !’lam> he is sayin& teach> he is $re$arin& you to hear some 4ind of im$ortant
4nowled&e. !t is used when there is some im$ortant 4nowled&e comin& and it is used when
there is somethin& im$ortant> and here it is the most im$ortant 4nowled&e Jwhich is
TawheedK. 3f course what the author is tal4in& about is the three essenCal ma(ers Jthe
three fundamental $rinci$les of !slamK. These are im$ortant ma(ers so he is raisin&
awareness for you to listen u$.
IS KNO)LE5$E CONFE6E5 TO OT9E0 T9AN 9,8ANS7
1oes the word !’lam &o for humans and animals or Bust for humans; Really this is a lin&uisCc
$oint that only $eo$le who are into lin&uisCc ma(ers would really a$$reciate> but ! wanted
to menCon it because of some *adith in there that ! would li4e to menCon. Aou will &et the
*adith out of them and you will 4now that they are authenCc> and you will &et that more
than you &et the $oint of this ma(er.
#a&e N <.
The lin&uisCc scholars menConed that !’lam is usually for someone who com$rehends of
course. Aou do not tell a wall> !’lam. Some scholars went into de$th and said someCmes a
wall> a roc4 and a tree are tau&ht> you can tell them !’lam and you can teach them. So
whoe-er or whatsoe-er shows si&ns of bein& susce$Cble of learnin&> you can say !’lam and
you can teach.
The stone that ran away from 5usa> and this is one of the *adith that ! wanted to menCon. !
want to menCon it because ! ha-e heard those who say it is wea4 and actually it is in
%u4hari. 5usa was a -ery modest man and he used to 4ee$ himself co-ered. 0one of his
body was seen because he was an eHtremely modest man> unli4e what the children of %ani
!sra’eel used to do Jbathin& to&etherK. Some of the children of %ani !sra’eel said he conceals
himself because he has a disease. They said he has some defect in him> he has le$rosy> he
has a hernia. !n Arabic it is called Udhra Jر‚'K> he has some 4ind of defect in him. Allah
wanted to clear 5usa Dalayhis-salaam so one day while he was alone> he $ut his clothes
under a stone and he went to bathe in seclusion. When he @nished ta4in& the bath> he came
bac4 out and went to &et his clothes> and the stone too4 his clothes and ran o2 with it. The
stone too4 it and Wed. 5usa $ic4ed u$ his sta2> ran aIer the stone and he be&an to say Jand
this is the $oint of this for this ma(erK+
ر

=

=

¿-

;

-

ر

=

=

¿-

;

-

5y &arment stone> my &arment stone> meanin& &i-e me bac4 my clothes> &i-e me bac4 my
clothes. *e ran unCl he reached the com$any of %ani !sra’eel who were &athered and they
saw him na4ed. They saw him na4ed and they saw that there was nothin& wron& with him.
That was solid $roof that they were wron& and they had wron&ed him> so they cleared him
of that which they accused him. The stone sto$$ed> 5usa too4 his clothes and then he too4
his sta2 and be&an to hit the stone. This is the second $oint for what we are tal4in& about>
that he hit a stone. *ow does he hit a stone; *ow does he tal4 to a stone; When the roc4
showed si&ns that it 4nows and it com$rehends> he treated it as that. When it showed si&ns
of com$rehension> he treated it li4e that.
This story is what Allah re-ealed the followin& -erse about+
ا;ل

ا-

ام

م ه

لا -

'

ر

-

-

~

ا;

ذ

' , ي-ل

ا-

ا;ن

;-

-

V

ا;ن

م

' , ي-ل

ا ا| ي

'

اي

ى
ـ
ۚ
ا| -ج

;

ه -ل

لا -نع ن ا-

;

:~ا,=لا) `° (
3 you who belie-eQ %e not li4e those who annoyed 5usa> but Allah cleared him of that
which they alle&ed> and he was honourable before Allah. JSurat al-Ah?aab+ 6)K
The $oint of the story is that he beat the stone> which is a si&n of teachin&. !t may be an old
school style of teachin&> but it is a si&n of teachin& or re$rimandin&. 0ot only that> he tal4ed
to it. *e said+
#a&e N <6
ر

=

=

¿-

;

-

When the roc4 showed si&ns di2erent than its normal nature Jthat it is res$onsi-e and he
can teach itK> he tau&ht it. !t may be old school teachin&> but he did teach it and he &ot his
$oint across to it. So that is what the lin&uisCc scholars use as $roof to say !’lam or
4nowled&e can a$$ly to humans and other than humans.
5ore so> maybe to &et the $oint across be(er> the *adith in Sunan al-*aa4im> ad-1aarimi
and al-%ayhaEi and !bn 9atheer and al-Albaani considered it authenCc> about the %edouin
who came to the #ro$het 5uhammad sallallahu Dalayhi wa sallam to ta4e his Shahaadah. *e
actually came $assin& by and the #ro$het sallallahu Dalayhi wa sallam tau&ht him !slam and
the %edouin decided to ta4e his Shahaadah. The #ro$het sallallahu Dalayhi wa sallam said do
you tesCfy there is no Fod but Allah and 5uhammad is *is Ser-ant and 5essen&er; The
%edouin was &i-in& the #ro$het sallallahu Dalayhi wa sallam somewhat of a hard Cme. *e
said who can tesCfy to what you are tellin& me to tesCfy to; Aou ha-e to brin& me someone
to tesCfy to what you are tellin& me to tesCfy to. %asically he wants a miracle> he wants
somethin& to substanCate what the #ro$het sallallahu Dalayhi wa sallam is sayin&. So the
#ro$het sallallahu Dalayhi wa sallam called a tree o-er from a distance and the tree came to
the #ro$het sallallahu Dalayhi wa sallam from a distance> dra&&in& its roots. !t &reeted the
#ro$het sallallahu Dalayhi wa sallam> sayin& to the #ro$het sallallahu Dalayhi wa sallam+
ه

ل

;~

ر

;

-

--

ع ا-م

=

م

ن '

-| ش

'

;

، ل

ا V

إ

ه

ل

إ

V

ن '

-| ش

'

! bear witness that there is no Fod but Allah and 5uhammad sallallahu Dalayhi wa sallam is
the ser-ant and 5essen&er of Allah. So the #ro$het sallallahu Dalayhi wa sallam s$o4e to the
tree and communicated to the tree. A conCnuaCon of the story> the %edouin became
5uslim of course. And he told the #ro$het 5uhammad sallallahu Dalayhi wa sallam> if my
$eo$le embrace !slam ! will stay there and teach them and if not> ! am &oin& to come bac4
and Boin you. So basically> you do not teach a tree on a normal occasion but when it showed
si&ns of bein& susce$Cble to 4nowled&e> he tau&ht it. *e &a-e it its Shahaadah and it said
Shahaadah three Cmes.
SomeCmes you can teach a roc4 and not a human bein&. SomeCmes the hearts of humans
are sealed shut li4e an u$side down cu$> you cannot $ut water in it. A tree and a roc4 are
more susce$Cble to 4nowled&e> li4e that which we saw with the #ro$het 5uhammad
sallallahu Dalayhi wa sallam and with 5usa. !n Sahih 5uslim> the #ro$het sallallahu Dalayhi
wa sallam said ! 4new a stone in 5a44ah that used to salute me J&i-e SalaamK before ! &ot
the @rst re-elaCon. !t used to say As-Salaamu DAlay4um 3 #ro$het of Allah> before the
#ro$het sallallahu Dalayhi sallam &ot his @rst messa&e. *e used to $oint out where that stone
was to the Sahaabah. The trees that used to shade the #ro$het sallallahu Dalayhi wa sallam
so no one would see him when he wanted to &o to use the restroom.
#a&e N <<
The lin&uisCc scholars say if non humans show si&ns of understandin& and com$rehendin&>
then they can be told !’lam and they can be tau&ht. So the word !’lam and 4nowled&e is
ty$ically for humans who com$rehend and are susce$Cble of understandin&. !t is not for
stones and sCc4s> but when they do show si&ns of com$rehendin& and they are susce$Cble
of learnin&> then they are tau&ht and they are told !’lam or whate-er it may be Jli4e anyone
or anythin& elseK. So this is our $oint about whether !’lam or 4nowled&e is told to other than
human bein&s.
CAN 6O, SA6 I;LA8 TO SO8EONE 8O0E KNO)LE5$EABLE7
:an you tell a scholar !’lam; 0ow we ta4e it to another eHtreme> can you tell someone more
4nowled&eable !’lam; 3f course you can. For eHam$le> a scholar may 4now al-DAsr but he
may ha-e for&o(en the Cme of DAsr so you say it is Cme for al-DAsr. *e may ha-e for&o(en so
someone who is less in 4nowled&e can always teach someone and say !’lam to one who is
hi&her in 4nowled&e. What ha$$ens a lot is that someone who is hi&her in 4nowled&e
o-erloo4s some of the sim$lest thin&s that a youn&er $erson in 4nowled&e can detect.
T9E LEFELS OF KNO)LE5$E< IBN AL+=A66I8
The neHt $oint now is the le-els of 4nowled&e. !n 5iIaah 1aar As-Sa’aadah J را- †ا--م
--اع~لاK> !bn al-"ayyim said the le-els of 4nowled&e are siH> these are the ladders of
4nowled&e.
: ‡- -اع

~

لا ر

ا- †

ا-

-

م ˆ ¿- م

-

-

ل

ا , -

ا ة

م

>

ع

ل

ا J

ا-

J

ا; ~

لا , ~

=

: ا| ل

;

'

ب

-ار

م

~ ~ م

ل

ع ل

ل;

_

ام

-~

Vا;

~ ا~

ن

(

ا , ~

=

: ة

-

نا-

لا
م

| -

ل

ا , ~

=

: ة

-

لا-

لا

-

= ل

ا : ة

ع

-

ار

لا
م-لع

-

لا :ة

~

م ا=

ل

ا
- -;-=

-

اع ار

م

;

ه -

J

م

ع

ل

ا ¿

ه ;

Š ه

-

ر

م

-

¿

ه ;

Š : ة

~

-ا~

لا
The @rst one is as4in& and $ursuin& 4nowled&e correctly. Some $eo$le are de$ri-ed of
4nowled&e because they do not $erfect as4in& or see4in& it in the $ro$er way> and this is
somethin& ! already menConed in the @rst class. They may not as4 at all. Some $eo$le may
ha-e a EuesCon but they may not as4 at all. Some may as4 about somethin& when there is
somethin& more im$ortant and essenCal that they should be as4in&> searchin& or $ursuin&.
So they as4 about that which is least im$ortant for them and their reli&ion> rather than that
#a&e N <8
which is most im$ortant. That is a $roblem with many of those who are i&norant and tryin&
to learn on their own> without at least a foundaCon of how to learn. Some Salaf said your
way of as4in& or $ursuin& 4nowled&e is half of 4nowled&e> and that is -ery true. They said
as4in&> $ursuin& or see4in& 4nowled&e in the ri&ht manner is half of 4nowled&e.
For eHam$le> if one &ot into studyin& !slam and Bum$ed into the laws of inheritance Jal-
Faraa’idK but he does not 4now the FiEh of $uri@caCon> is that acce$table; 3r a more
$racCcal eHam$le for us here> someone &oes to Al-DAEeedah At-Tahaawiyyah J ----علا
ةي;ا=طلاK and tries to understand it. That is a -ery diOcult boo4 that &i-es scholars a hard
Cme. *e &oes to that but has ne-er studied the basic boo4s before that.
The second one is listenin& and bein& silent. !t is alle&edly said that Ali !bn Abi Talib said if
you sit with a scholar> be more ea&er to hear than you are to s$ea4+
J;-- ن' ىلع 4نم •ر=' ¿م~- ن' ىلع ,-- ملاع ىلإ ~~لج اذإ
%e more wanCn& to listen than you are to tal4.
The third one is understand> which is ob-ious. The fourth one is *ifdh> memorise. There are
thin&s Jes$ecially in our 4nowled&esK that you ha-e to memorise. The @Ih one is Ta’leem.
Aou ha-e to teach> and we will &o throu&h all of these later but you should 4now them for
now.
The siHth one is the fruit of the 4nowled&e> which is to act accordin&ly to what you learn and
stay within the limits and boundaries of what you learn. Ali said 4nowled&e calls for acCon. !f
it res$onds> it stays. !f it does not res$ond> it mo-es away. Ash-Sha’bi said our su$$ort for
memorisaCon of our 4nowled&e used to come from acCn& u$on it+
ه -

J

م

ع

ل

ا-

م

ل

ع ل

ا ‰ -

= ىل

ع , -ع -

~

ن

ان

-

Al-Fudhayl !bn D!yyaadh> 5uhammad !bn 0adhr> Sufyaan !bn DUyaynah> Umar !bn DAlaa and
others said -ery similar Euotes about that.
When al-9hallaal wanted to study &rammar> he said ! went to study &rammar and ! stayed
one year silent J~~ناK. The neHt year> ! considered and loo4ed into it J~ر=نK. The third
year> ! $ondered o-er it J~ر---K. !n the fourth year> ! be&an to as4 my Shay4h J~ل'~K. So it
too4 him four years. 1o not &o to that le-el> ! am Bust showin& you some stu2 old scholars
said. That is to show you the le-el of $aCence that they had in a(ainin& the 4nowled&e and
that it is a structured study> it is not a s$oradic thin&.
T9E 9ONO,0 OF KNO)LE5$E
#a&e N </
!’lam Rahima4 Allah> we are sCll in the $orCon of !’lam. Ta4e the honour of 4nowled&e> and
this is &ood for you. !t will ins$ire you not to e-er sto$ learnin&.
Anas !bn 5aali4 radhiallahu Danhu said the #ro$het sallallahu Dalayhi wa sallam said+
م
,
ل~

م

J

-

ىل

ع ة

~

ير

-

م

ل

ع ل

ا ب

ل

=

!n !bn 5aaBah. The #ro$het sallallahu Dalayhi wa sallam said learnin& 4nowled&e is an
obli&aCon on e-ery 5uslim. This *adith is considered wea4 by some because of ma(ers
within its chain> but other scholars ha-e considered it authenCc Jli4e al-5u??i> as-SuyooC
and al-Albaani Rahimahumullah =amee’anK.
Ahmad said one must 4now that which is essenCal to establish his 1een. We will tal4 about
this in the neHt four introductory ma(ers when we tal4 about 4nowled&e a&ain. For eHam$le>
ma(ers for Salah and Siyaam that you need to 4now> it is obli&atory> it is Fardh> it is WaaBib
on you to 4now.
'oo4 more than that> the honour of 4nowled&e that you are doin& ri&ht now. Allah bears
witness that there is none that ha-e a ri&ht to be worshi$$ed but *e> and the an&els bear
witness to that. And loo4 at the third one> and those ha-in& 4nowled&e.
‹ ~

ا-

ام

-ا-

م

ل

ع ل

ا ;ل

;'

;

ة

-

->

م

ل

ا;

;

ه V

إ

ه

ل

إ

V

ه

ن

'

ه

لا -|

ش

ــ ۚ ه

ل

إ

V

ــ
م

-- =

ل

ا ,

ي,

ع

ل

ا ;

ه V

إ

:نارمع J') '^ (
Allah bears witness that 'a !laaha !lla *uwa Jnone has the ri&ht to be worshi$$ed but *eK>
and the an&els> and those ha-in& 4nowled&e Jalso &i-e this witnessKZ J*e is alwaysK
maintainin& *is creaCon in =usCce. 'a !laah !lla *uwa Jnone has the ri&ht to be worshi$$ed
but *eK> the All 5i&hty> the All Wise. JSurat Aali !mraan+ .K
Al-"urtubi said about this> had there been anyone more honourable than scholars Jof the
cate&ories of human bein&sK> Allah would ha-e combined them to *is 0ame and to that of
*is An&els as *e did with the DUlamaa. Allah tesC@ed> and the an&els> and then *e said the
4nowled&eable $eo$le.
!n the "ur’an> Allah told the #ro$het 5uhammad sallallahu Dalayhi wa sallam+
... J-

;

ام

ل

ع ¿ن-,

~

ر

:ه=) ''' (
And say+ R5y 'ordQ !ncrease me in 4nowled&e.S JSurat Taha+ ..8K
Allah directs *is 5essen&er to as4 Allah to &ain more 4nowled&e. *ad there been anythin&
more honourable to acEuire than 4nowled&e> Allah subhaanahu wa ta’aala would ha-e
directed *is 5essen&er to as4 for that. *e would ha-e as4ed him to as4 for more wealth>
$resC&e> fame or whate-er it is> but *e told him to as4 for more 4nowled&e.
#a&e N <6
Allah says in the "ur’an+
ء

ام

ل

ع

ل

ا - -ا-

ع , م ه

لا ى~

=

ي

ام

ن

إ

... ۗ ر

;-

-

,

ي,

ع ه

لا ن إ

:ر=ا-) '^ (
!t is only those who ha-e 4nowled&e amon& *is sla-es that fear Allah. Gerily> Allah is All
5i&hty> 3I For&i-in&. JSurat FaaCr+ 6K
5u’aawiyah !bn Abi Sufyaan radhiallahu Danhuma said+
,

ي-لا ¿- ه

| -

-

ي

ار

-

=

ه -

ل

ا -ر

ي

, م

,-ery Cme you &et relaHed and la?y about 4nowled&e> listen to this *adith in %u4hari and
5uslim. Whoe-er Allah wishes &ood for> *e &i-es him $rofound understandin& of the
reli&ion. Aou comin& here today is a si&n that !nshaa Allah Allah li4es you and wants &ood for
you.
4

ل

~

, م

: م

ل

~

;

ه -

ل

ع ل

ا ىل

~

ل

ا J

;~

ر

J

ا-

: J

ا-

-

ر

ي

ر

ه ¿-

'

, ع
ة ن

=

ل

ا ىل

إ

ا-

ير

=

ه -

ه

ل

ل

ا J

| ~

ام

ل

ع ه -- ,

م -

ل

ي

ا-

ير

=

!n Sahih 5uslim> the #ro$het 5uhammad sallallahu Dalayhi wa sallam said whosoe-er see4s
a $ath to acEuire the 4nowled&e of the 1een Jand o-er here when we are tal4in&> this is
4nowled&e of the 1eenK> Allah will ma4e easy for him a $ath to enter *ea-en. %y siMn& here
and learnin& !slam> or those by the com$uter> you are $a-in& yourself a $ath for =annah by
what you are doin& in studyin& !slam. That is your $ath to =annah !nshaa Allah.
'oo4 at the -alue of 4nowled&e> ! want you to see how bi& of an ordeal it is that you are
students of 4nowled&e. !n a *adith in !bn 5aaBah> Abu 1awood and at-Tirmidhi> Abu 1ardaa’
said+
ن إ

;

، ة ن

=

ل

ا ىل

إ

ا-

ير

=

ه

ل

ل

ا J

| ~

، ام

ل

ع ه -- ,

م -

ل

ي

ا-

ير

=

4

ل

~

, م

م

لاع

ل

ا ن إ

;

، ¿

ن

~

ي

ام

-

ا‚

ر

م

ل

ع ل

ا ب

لاط

ل ا| -

=

نج

'

¿

~

-

ل

ة

-

->

م

ل

ا
، ء

ام

ل

ا ¿- ن ا-

-= ل

ا ى-

=

¸

ر

ل

ا ¿- , م

;

~ ا;

ام

~

لا ¿- , م

ه

ل

ر

-€

-

~

-

ل

ء

ام

ل

ع

ل

ا ن إ

;

، ب

- ا;

-

ل

ا ر

-ا~

ىل

ع ر

م

-

ل

ا J

~

-

-

--

اع

ل

ا ىل

ع م

لاع

ل

ا J

~

-

;

م

ل

ع ل

ا ا;-

ر

;

ام

ن

إ

ام

ه ر

- V

;

، ار

ان

ي- ا;-

ر

;

ي

م

ل

ء

ا-

-

ن

ل

ا ن إ

;

ء

ا-

-

ن

ل

ا ة

-

ر

;

ر
,
-ا;


Œ
=

-

-

=

'

-

-

=

'

, م

-

،
Whoe-er treads a $ath in search of 4nowled&e> Allah will direct him to tread a $ath to enter
#aradise. We menConed this $orCon of the *adith and it is in Sahih 5uslim. The rest of the
*adith and this $art is also menConed in !bn 5aaBah> Sunan Abu 1awood and at-Tirmidhi.
#a&e N <7
¿

ن

~

ي

ام

-

ا‚

ر

م

ل

ع ل

ا ب

لاط

ل ا| -

=

نج

'

¿

~

-

ل

ة

-

->

م

ل

ا ن إ

;

The an&els lower their win&s for the student of 4nowled&e> in a$$ro-al for that which he
does. They lower their win&s for you> in a$$ro-al for that which you do. The an&els lo-e>
res$ect and honour you. The an&els come down and lower their win&s for you. They humble
themsel-es for you> $rotect you and &uard you. Why; %ecause you made an e2ort to study
!slam. Aou made an e2ort to study !slam so they $rotect you> &uard you and lower their
win&s for you.
The *adith &oes on to say+
ن ا-

-= ل

ا ى-

=

¸

ر

ل

ا ¿- , م

;

~ ا;

ام

~

لا ¿- , م

ه

ل

ر

-€

-

~

-

ل

م

لاع

ل

ا ن إ

;

ء

ام

ل

ا ¿-
A $erson of 4nowled&e> a see4er of 4nowled&e> a 4nowled&eable $erson> the hea-ens and
the earth see4 the for&i-eness for the student of 4nowled&e or the scholar. So one will not
&et the im$licaCon that it is only humans and =inn ma4in& !sC&hfaar> the #ro$het sallallahu
Dalayhi wa sallam said+
ء

ام

ل

ا ¿- ن ا-

-= ل

ا ى-

=

5eanin& e-erythin&. 1o not assume it is only human bein&s and =inn. !t is e-en the @sh> the
whale and e-erythin& else. 1o you want e-erythin& to ma4e 1u’aa for you; :onCnue
steadfast in studyin& 4nowled&e where-er you are.
The neHt $orCon of the *adith+
ب

- ا;

-

ل

ا ر

-ا~

ىل

ع ر

م

-

ل

ا J

~

-

-

--

اع

ل

ا ىل

ع م

لاع

ل

ا J

~

-

The su$eriority of a scholar o-er a worshi$$er is li4e the su$eriority of the full moon at ni&ht
Cme o-er the stars. Aou see how su$reme the moon is o-er the stars; When you loo4
at ni&ht Cme and you see the moon> you see how &lowin& and radiant it is; !t dominates the
s4y and if you do see the stars> they are li4e li(le dots. That is what the #ro$het sallallahu
Dalayhi wa sallam com$ared a scholar and a worshi$$er to. !n this $arCcular *adith> the
#ro$het sallallahu Dalayhi wa sallam com$ares how su$reme a scholar is in com$arison to a
worshi$$er> li4e the moon in com$arison to the stars.
!n another narraCon in Sunan at-Tirmidhi by Abu Umaamah al-%aahili> the #ro$het sallallahu
Dalayhi wa sallam said+
- -

اع

ل

ا ىل

ع م

لاع

ل

ا J

~

-

¿ل~

-

-

ىل

ع م

-

ان

- '

#a&e N <
The su$reme status of an DAalim o-er an DAabid is li4e how su$reme ! am o-er the least one
of you. We 4now the su$eriority of the #ro$het 5uhammad sallallahu Dalayhi wa sallam o-er
scholars or anyone other than that> less than that or abo-e that. For the #ro$het sallallahu
Dalayhi wa sallam to com$are himself li4e that is such an honour> all the honour and all the
encoura&ement for one to conCnue steadfast in studyin& this 4nowled&e.
'oo4 what the *adith &oes on to say+
ء

ا-

-

ن

ل

ا ة

-

ر

;

ء

ام

ل

ع

ل

ا ن إ

;

Gerily> the scholars are the heirs of the #ro$hets. Aou want to be the heir of the #ro$hets;
Study !slam. *onour aIer honour. 1o you 4now what an honour it is to be called an inheritor
or an heir of the #ro$het 5uhammad sallallahu Dalayhi wa sallam;
The *adith &oes on to tell you+
-

-

=

'

, م

-

، م

ل

ع ل

ا ا;-

ر

;

ام

ن

إ

ام

ه ر

- V

;

، ار

ان

ي- ا;-

ر

;

ي

م

ل

ء

ا-

-

ن

ل

ا ن إ

;

ر
,
-ا;


Œ
=

-

-

=

'

Gerily> the #ro$hets did not lea-e as inheritance 1inaar and 1irhams. They did not lea-e
dollars and chan&e> they did not lea-e wealth. They leI behind 4nowled&e> so whoe-er ta4es
it has indeed acEuired a &reat fortune. SomeCmes $eo$le say they want billions to be li4e
the billionaires> li4e %ill Fates> Warren %u2e(> Waleed !bn Talaal or their li4es. Some want to
be li4e the $residents and li4e the 4in&s> or want $rominent $osiCons> and some see4 certain
ran4s $eo$le loo4 u$ to so $eo$le can loo4 u$ to them. Some want to loo4 li4e others in
their dress and in their style. ,-eryone has certain thin&s they want to loo4 u$ to. What
really ma(ers is the inheritance of the 5essen&ers> and to &rab a chun4 of that inheritance.
That is the least of what $eo$le $ursue today. #eo$le $ursue e-erythin& wanCn& to be li4e
4in&s and leaders> wanCn& to a(ain social statuses and money> but the least $ursued today
is the inheritance of the #ro$het 5uhammad sallallahu Talayhi wa sallam. *ow many $eo$le
$ursue that and how many $eo$le raise their 4ids to $ursue that;
Abu al-Wafaa’ !bn DAEeel said Allah &uarded me as a youth> all ! lo-ed when ! was a youth
was 4nowled&e. ! ne-er min&led with $eo$le who were $layers or foolish $eo$le> ! only
inBoined with the students of 4nowled&e. 0ow that ! am in my ei&hCes> ! am more ea&er to
learn than when ! was in my twenCes. 0ow that ! am in my ei&hCes> ! lo-e to learn more
than when ! was in my twenCes. !ma&ine that.
5utarif said+
- -ا-

ع ل

ا J

~

-

, م ¿

ل

إ

ب

=

'

م

ل

ع ل

ا J

~

-

#a&e N <)
! thin4 it is be(er and ! would lo-e to learn more than ! do worshi$. !t is more belo-ed to him
than to worshi$. And it is not only his sayin&> it is a sayin& of many> many other scholars.
Aahya !bn 9atheer said+
-~

=

ل

ا ة =

ار

-

م

ل

ع ل

ا _ اط

-

~

ي

V

Aou will ne-er &et real 4nowled&e with a lot of rest. Aou ha-e to ta4e away a li(le bit of your
rest Cme and a li(le bit of your slee$ Cme. And ! am &oin& to add to that> you are not &oin&
to e-er become 4nowled&eable s$endin& a lot of Cme on Faceboo4 and Twi(er. ! ha-e heard
of some brothers who s$end historical Cme on it. FiIeen to twenty minutes maH.
!bn Abbaas radhiallahu Danhuma said studyin& 4nowled&e at ni&ht is more belo-ed to me at
Cmes than worshi$$in& in it. A?-Luhri Rahimahullah said+
م

ل

ع ل

ا J

-

م -

ل

ا --

ع ام

Allah was ne-er worshi$$ed in a way li4e 4nowled&e. 5eanin& studyin& !slamic 4nowled&e>
memorisin& and readin&. All ty$es of 4nowled&e Jnot Bust TawheedK> but we menConed that
because that is the mother of 4nowled&es. That is the one that will sa-e you and $rotect you
from *ell@re.
Ash-Shaa@’ee Rahimahullah said+
ة ل

-ان

لا - >~

, م J

~

-

'

م

ل

ع ل

ا ب

ل

=

Studyin& D!lm is more im$ortant than a 0aa@lah $rayer. Aou ha-e to understand their
lifestyle. Their lifestyle was full com$lete> it had a full schedule to Allah. So at Cmes they &et
cornered> either ! stay u$ today and $ray or ! teach this student. ! write this boo4> ! read this
boo4 or ! $re$are for this class. !t is one or the other> so at that Cme it becomes be(er than a
0aa@lah. %ut we are di2erent> we ha-e $lenty of Cme that we waste and trust me the way
we li-e> we can accommodate for both because our schedule is not full. We sCll ha-e not
reached their ran4 in how they @lled their schedule. This is how they sacred D!lm. 'oo4 at
how they tra-elled and $ursued it.
T9E EPA82LE OF T9E SC9OLA0S
JAABI0 AN5 AB, A66,B
Ahmad and Abu Aa’la narrated that =aabir radhiallahu Danhu tra-elled from 5adinah to ash-
Shaam to ta4e one *adith from Abdullah !bn Unays. *e tra-elled from 5adinah towards
Syria> loo4 at it on the ma$.
#a&e N 87
!bn Abdil-%arr narrated in his boo4 =aami’ Al-%ayaan Al-D!lm Jملعلا نا--لا ¿ماجK Ja -ery nice
boo4 about 4nowled&eK> about the si&ni@cance of 4nowled&e and he menConed the story of
Abu Ayyub radhiallahu Danhu. Abu Ayyub was in 5adinah> he $ac4ed his belon&in&s and
headed from 5adinah to ,&y$t to meet UEbah !bn 0aa@’. When he &ot to ,&y$t> he met the
Ameer of ,&y$t J5uslima !bn 5a4hlad al-AnsaariK. 5uslima 5a4hlad &reeted him for a few
moments> embraced him and as4ed him what brin&s you here Abu Ayyub; Abu Ayyub said
what brin&s me here is a *adith ! heard from the #ro$het 5uhammad sallallahu Dalayhi wa
sallam. 0o one heard it from the #ro$het sallallahu Dalayhi wa sallam but me and UEbah !bn
0aa@’ so you can send someone with me to direct me to where UEbah is li-in& Jto his
houseK. *e &ot to the house of UEbah> he o$ened the door and warmly embraced him. *e
was ama?ed and sur$rised to see him and he says Abu Ayyub> what brin&s you here; What
brin&s you to town; Abu Ayyub said there is a *adith ! heard from the #ro$het 5uhammad
sallallahu Dalayhi wa sallam> no one heard that *adith but me and you. !t is the *adith about
co-erin& the faults of a 5uslim. What is it UEbah;
UEbah said yes> ! heard it from the #ro$het sallallahu Dalayhi wa sallam. The #ro$het
sallallahu Dalayhi wa sallam said+
ة م

ا-

ا م

;

ي

ل

ا -

ر

-

~

، ة, ي

,

= ىل

ع ا-

ن

-لا ¿- ان

م ; م

ر

-

~

, م

Whoe-er co-ers the faults Jthe embarrassmentsK of a belie-er in this life> Allah will co-er his
faults on the 1ay of =ud&ment. So he heard that *adith and Abu Ayyub said you are ri&ht>
SadaEt J~--~K. What do you thin4 ha$$ens aIer this; 1o you thin4 he sat down in the
house of UEbah for a co2ee or tea; ,-en thou&h there is no doubt that UEbah in-ited him>
the *adith says+
,لج ام; هل=ر J= ام
Abu Ayyub did not unCe his ba&&a&e> nor did he sit. *e turned bac4> &ot on to$ of his camel
and headed bac4 to 5adinah. From 5adinah to ,&y$t to listen to one *adith and not a
*adith he did not 4now> but a *adith that he 4new that no one else heard eHce$t him and
UEbah. *e wanted the honour of hearin& it from UEbah a&ain. *e Bust wanted the honour of
listenin& and seein& UEbah u(er the words that the #ro$het 5uhammad sallallahu Dalayhi
wa sallam u(ered> that no one else had the honour of listenin& to but them two. Today we
tell $eo$le> &o heat u$ your meal and &o &et your co2ee. Fo lay on your bed> clic4 on
Aoutube and learn a cou$le of thin&s about !slam in the comfort and warmth of your house>
but $eo$le turn away from it.
8,9A88A5 IBN 9ASAN AS9+S9A6BAANI
5uhammad !bn *asan ash-Shaybaani was a man who did not slee$. *e was a bi& student
and one of the to$ students of Abu *aneefah. *e was a man who barely sle$t. When we say
#a&e N 8.
they too4 out of their slee$ Cme and when we say they did not slee$> do you thin4 they
were not human bein&s; 1o you thin4 they were not made out of Wesh and blood and that
they were not humans who &ot Cred; They were but they were de-oted. They had a &oal
they wanted to reach and they needed to $ursue that &oal. They did e-erythin& they had
within their mi&ht to $ursue that &oal and that is why they were the &iants they were.
Whene-er 5uhammad !bn *asan ash-Shaybaani used to &et Cred at ni&ht Cme> he would
ha-e a buc4et with ice and cold water in it and he would wi$e his eyes and face with it. *e
would say warmth brin&s me slee$ and this cold water ta4es away the slee$. *e was amon&
the to$ students of Abu *aneefah Rahimahullah.
ASA5 IBN AL+F,0AAT
'oo4 at his student> a man called Asad !bn al-Furaat. Asad !bn al-Furaat was an DAalim from
S$ain> he used to li-e in S$ain and he li-ed around the 0orth Africa re&ion as well. *e went
from S$ain to 5adinah to learn from !maam 5aali4. *e studied the 5adhab of !maam
5aali4 and he studied with !maam 5aali4 Rahimahullah. When he @nished e-erythin& with
5aali4> he headed to !raE. 'oo4 at that> from S$ain to 0orth Africa to 5adinah> and then he
went to !raE. *e went to !raE to study with Abu *aneefah> and then he went to study with
5uhammad !bn *asan ash-Shaybaani Jthis man who used to $ut cold water on his eyes to
stay awa4eK. When he entered !raE to &o study with 5uhammad !bn *asan ash-Shaybaani>
he was directed to the mosEue that 5uhammad !bn *asan ash-Shaybaani teaches in. 3f
course it is full> this is the !maam of his Cme> so he waits for some of the crowd to lea-e.
Then there were the close 4nit that were around 5uhammad !bn *asan ash-Shaybaani> he
bro4e his way throu&h them and he told 5uhammad !bn *asan ash-Shaybaani> !maam> ! am
a stran&er and ! ha-e no wealth so ! cannot stay here too lon&. ! cannot stay here too lon& in
!raE> ! ha-e to &o bac4 to S$ain> so what is the best way to absorb all your 4nowled&e as
Euic4ly as $ossible so my money will not run out on me;
5uhammad !bn *asan ash-Shaybaani said in the day Cme you Boin the re&ular *alaEah and
at ni&ht Cme come to my house> ! am &oin& to teach you. And ! menConed a similar story
that was considered wea4> by %aEee’ !bn 5a4hlad. Aou can refer to it on my lecture on
%aEee’ !bn 5a4hlad. So in the day Cme he would Boin the re&ular *alaEah and at ni&ht Cme
he would &o in his house and learn from him. 0ow e-ery Cme 5uhammad !bn *asan ash-
Shaybaani &ets Cred as he is teachin&> he $uts water> but not his student. *is student
slumbers as he is teachin& him so 5uhammad !bn *asan ash-Shaybaani ta4es from that cold
water and s$rin4les it in his face unCl FaBr brea4s while they are siMn& there and learnin&
"aalallah> "aala Rasool Jهل;~ر Jا- لا Jا-K.
1o you 4now if you slee$ ei&ht hours a day and you li-e siHty years Jand most slee$ e-en
more than that todayK> you ha-e s$ent one third of your life slee$in&; That would be
considered a$$roHimately twenty years or so. Today we do not say &o to that eHtent> there is
#a&e N 86
no need to stay u$ li4e they did. !f you can then do it but if e-eryone is truthful and uses the
Cme he s$ends in -ain or $ossibly in sin and &i-es that to studyin&> then he has done a lot.
Asad !bn al-Furaat went bac4 to S$ain. 1o you thin4 he $ut le& on le& and said you 4now
what ! studied with !maam 5aali4> Abu *aneefah> 5uhammad !bn *asan ash-Shaybaani
Jand he must ha-e studied with many other scholarsK. 1o you thin4 he went bac4 and $ut
one le& on to$ of another> 4ic4ed bac4 and relaHed; *e went bac4 and tau&ht the 5uwa(a
of !maam 5aali4 throu&hout S$ain and the 0orth African re&ion> and then he went and
fou&ht in the conEuerin& of SuEliyyah JJة-ل-~K SicilyK. *e &ot 4illed in that ba(le> an !maam
Rahimahullah. 1o you thin4 Asad !bn al-Furaat> 5uhammad !bn *asan ash-Shaybaani or Abu
*aneefah became what they were wasCn& their Cme; These were men who sacred their
Cme> and more so 4new how to sacred 4nowled&e.
SA;EE5 IBN 8,SA66IBC A0+0AANI AN5 AL+B,K9A0I
Sa’eed !bn 5usayyib said ! used to tra-el ni&hts and days for one *adith. 0i&hts and days for
one *adith that you could clic4 with your @n&ers today and &et it within two seconds. Ar-
Raa?i said ! tra-elled more than one thousand Farsa4h J•~ر-K as a student of 4nowled&e
and then ! sto$$ed counCn& at one thousand. 3ne thousand Farsa4h is li4e @-e thousand
4ilometres today Jand three thousand> one hundred and siH milesK. That is the amount he
calculated. *e sto$$ed because he no lon&er calculated> and then conCnued his Bourney as a
student of 4nowled&e.
Al-%u4hari used to &o to slee$ and remember some thin&s for his boo4s or for his *adith
com$ilaCon and he would write and Bot down the notes. *e would wa4e u$ from his slee$ or
from his na$ and write it down. And a second Cme> &et u$ and write it down. And then he
would remember somethin& a&ain and he would &et u$ and write it down. !n his famous
boo4 At-Taaree4h J•يرا-لاK> !bn 9atheer said al-%u4hari used to wa4e u$ twenty Cmes on an
a-era&e ni&ht> to Bot down somethin& he remembers as he $uts his head to slee$.
These were $eo$le who 4new the -alue of 4nowled&e. This is !’lam> you see what !’lam
means; 9nowled&e did not come to them while they were $am$ered on loIy ma(resses li4e
we ha-e today. This was the man J%u4hariK who com$iled a boo4 and he selected this
Ahaadith boo4 from o-er siH hundred thousand *adith that he had before his hand. Without
re$eCCon> %u4hari has two thousand> siH hundred and two *adith. With re$eCCon> it is
se-en thousand> @-e hundred and ninety three and !bn *aBr said it is se-en thousand> three
hundred and ninety se-en *adith. !f you $ut the re$eated *adith with the Ta’aliEaat al-
5utaaba’aat J~اع-ا-ملا ~ا--لع-K> he has o-er nine thousand and ei&hty two *adith in his
boo4. 0ot a sin&le *adith did he $ut in there> eHce$t that he $rayed two Ra4’aat !sC4haarah
Je-ery Cme he $ut a *adith in thereK.
#a&e N 8<
9nowled&e ne-er comes without e2ort> and some Cme o2 slee$ or some Cme o2 rest Cme>
and some Cme o2 the social media Cme. We menCon this to show you what the author
means when he says !’lam. !’lam> he wants you to 4now. *e wants you to 4now how to
honour 4nowled&e. Somethin& im$ortant is comin&> ! am &oin& to teach you. We are
en&a&in& in somethin& im$ortant and that is what he is tryin& to tell you> sacri@ce for what !
am about to tell you. We menConed eHam$les that we could ne-er be li4e> ! 4now that. Why
do we menCon them; We menCon those eHam$les and if you be li4e @-e $ercent of that or
$ossibly ten $ercent of that> you would be in &ood sha$e. Unli4e if we menCon our
surroundin&s> those who waste their Cme in -ain or $ossibly in sins. They can ne-er &et
anywhere but if we menCon these su$reme eHam$les and you are li4e @-e $ercent or you
try to hit @Iy $ercent li4e them> then you are &ood.
AN+NA)A)IC LISAAN A5+5EEN IBN AL+K9ATEEB AN5 8,;AA59 IBN JABAL
'oo4 at an-0awawi Rahimahullah> who wrote -olumes and -olumes. What ama?es me about
this man is that he died when he was a few years older than ! am today ri&ht now. *e died
when he was forty four years old. 1o you 4now that he only started wriCn& when he was in
his thirCes; #eo$le today Bust want to Bum$ to the 9hutbah and &i-e 9hutbahs. *e started
wriCn& when he was in his thirCes. *e wrote Sharh 5uslim Jمل~م †رشK> Riyaadh As-
Saaliheen J ¸اير ,-=لا~لا K> Al-Adh4aar Jرا-ذلاK> Al-5aBmoo’ J_;م=ملاK> 5inhaB Fee Al-
FiEh Jه--لا ¿- Ž|نمK> At-Tibyaan Fee Aadaab *amalat Al-"ur’an J ةلم= ~ا-' ¿- نا---لا
ن'ر-لاK Ja &reat boo4 on the manners of those who carry the "ur’anK> Al-!dhaah J†ا~يVاK>
%ustaan Al-DAarifeen J,--راعلا نا-~-K> 5inhaB At-Taalibeen J,--لاطلا Ž|نمK> Rawdhat At-
Taalibeen J,--لاطلا ة‚;رK> Tahdheeb Al-Asmaa’ Wal-'u&haat J~ا€للا; ءام~لا بي-|-K
and At-TaEreeb Jبير--لاK Jit is a summary of the boo4 of !bn Salah on the science of *adithK.
*e com$iled Forty 0awawi *adith. Who does not ha-e that; Who does not say an-0awawi
Rahimahullah tens of Cmes a day; ,-ery student of 4nowled&e says that. *e wrote Lawaa’id
Ar-Rawdhah Jة‚;رلا --ا;,K and it is a boo4 on Usool al-FiEh. *e started the inter$retaCon
or elucidaCon of Sahih al-%u4hari but he was ne-er able to @nish it. !t would ha-e been a
&reat> ma&ni@cent boo4 li4e that of !bn *aBr on Sahih 5uslim.
3ne Cme an-0awawi said ! s$ent two years in my life> ! ne-er laid on my side on a ma(ress
or on the &round. So they as4ed him how did you slee$ an-0awawi; Two years and his side
ne-er &ot a ma(ress or the &round. *e said when ! &ot Cred> ! used to lean o-er my boo4s
and ta4e a li(le na$. #eo$le ha-e di2erent &oals. Aou are &oin& to @nd childish 4ids who
want to criCcise him> but the &oals of these $eo$le are di2erent. Some $eo$le want Firdaws>
some $eo$le want A’raaf and some $eo$le Bust want the front &ate of *ea-en. At forty four>
he did more for the Ummah than what $ossibly millions at Cmes did for the Ummah.
#a&e N 88
'isaan ad-1een !bn al-9hateeb was a scholar from S$ain. *e li-ed around .<87 and he was a
well 4nown leader and the scholar of S$ain. They said to call him 1hul-DUmrayn J ;ذ
,يرمعلاK> the man with a double life. Aou 4now why they used to call him that name;
%ecause at day Cme he would be occu$ied with dealin& with ma(ers and resol-in& issues in
his country> and at ni&ht Cme he would sit and write and learn. So he had a double life> he
too4 out of his slee$ Cme and &ot a double life. A&ain ! say we menCon these eHam$les so
we can &et a small $ercenta&e of their li4es> to im$ro-e our Euality and aMtude towards
4nowled&e.
! would say &et your full ei&ht hours of slee$ and slee$ on a &ood> nice ma(ress or a
waterbed. 1o not lean on your boo4s> ! do not want you to do that. =ust ta4e Cme o2 your
-ain Cme> the Cme you s$end &ossi$in& and the Cme you s$end on social media> and focus it
for 4nowled&e.
5u’aadh !bn =abal radhiallahu Danhu died when he was thirty @-e years old. :an you belie-e
that; Thirty @-e years old> the man we say radhiallahu Danhu. The man who is a father to
e-eryone from Aemen and 5u’aadh !bn =abal is in his &ra-e &eMn& rewards for e-eryone in
Aemen. The Credness and $ain an-0awawi and 5u’aadh went throu&h is &one now> because
they are in their &ra-e. The wor4 remains and the reward remains> but the Cresome and
restless ni&hts are all &one. !maam Ahmad was as4ed when will you rest; They saw how he
was. When he was as4ed when will you rest> he said when ! &o in the &ra-e. ! ima&ine an-
0awawi Rahimahullah layin& in his &ra-e now with such a bi& smile on his face> it is as if he
has a smile on his face. ,-ery Cme we say Rahimahullah> he &ets reward for it. ,-ery Cme we
use his 4nowled&e> that is an on&oin&> ne-er endin& charity JSadaEah =aariyahK and he sits in
his &ra-e and &ets all that reward.
Al-%adr !bn =amaa’ah said ! went to -isit an-0awawi one Cme and ! could not @nd a $lace to
sit. *e made room for me throu&h his boo4s and when ! did sit> he 4e$t searchin& and
$ursuin& boo4s. Al-%adr !bn =amaa’ah said he $ursued 4nowled&e in his boo4s li4e a mother
would be in $ursuit of a lost son of hers Jloo4in& and stri-in&K. Al-*asan al-%asri said two
$eo$le ne-er &et saCs@ed> a student of 4nowled&e and a student of wealth. Aou ne-er &et
saCs@ed> you always want more and more and more. That is to show you the le-el and
$aCence that they had in a(ainin& the treasure of 4nowled&e. !t is a treasure> you ha-e to
$ursue it. !’lam Rahima4 Allah.
S,LA68AAN IBN AB5,L+8ALIK T9E K9ALEEFA9 AN5 ATAA; IBN ABI 0ABAA9
Sulaymaan !bn Abdul-5ali4 Jthe leader and the famous 9haleefah from %ani UmayyahK went
to ma4e *aBB and he had two of his sons with him. *e needed to as4 some EuesCons
$ertainin& to *aBB> so e-eryone told him &o to Ataa’ !bn Abi Rabaah. Ataa’ !bn Abi Raabah
was a Tabi’ee who died one hundred and fourteen years aIer the *iBrah. *e was an eH-sla-e
and he was Bust freed. *e had a disease in his eyes so one of his eyes was not funcConin&> he
#a&e N 8/
used to lim$ and he was blac4. !ma&ine all that> ma(ers that i&norant $eo$le always loo4
down u$on and he had it all in him. The 9haleefah of the 5uslims was directed to &o and
as4 that man for issues $ertainin& to his *aBB. When they @nally found him> he was standin&
in Salah near the 9a’bah so the 9haleefah stands with his two sons and they wait and wait.
When he is done with his Salah> the 9haleefah says Ataa’ ! ha-e a EuesCon. Ataa’ is facin&
the 9a’bah and the 9haleefah is behind him and he as4s him the EuesCon. *e is an eH-sla-e
and his bac4 was turned to them as if they were low and he is the honourable> and he did
not e-en turn around to answer him because he does not need anythin& from the 9haleefah.
The 9haleefah needs him> he needs a man who i&norant $eo$le loo4 down u$on in e-ery
way.
When Sulaymaan saw how honourable he was and how low he was e-en thou&h he was the
9haleefah and e-en thou&h he had wealth> $ower and e-erythin&> he told his two sons+
ملعلا بل= ¿- ا-ن- V ¡-V;' اي
1o not be la?y in learnin& or a(ainin& 4nowled&e because ! will ne-er for&et how low we had
to stand in front of Ataa’. The 9haleefah &oin& to as4 someone is a bi& thin&> now ima&ine if
it is someone that was an eH-sla-e with a blind eye and loo4ed down u$on. *e told his 4ids
to ne-er e-er lea-e 4nowled&e. #ro-ision is always &uaranteed but 4nowled&e is not. A
9haleefah has $ro-ision but he does not ha-e 4nowled&e. We see4 4nowled&e and Allah
always &uarantees your $ro-ision.
AL+KASAA;EE AN5 T9E SONS OF T9E K9ALEEFA9
*aroon ar-Rasheed had two sons Jal-Ameen and al-5a’moonK and he brou&ht a scholar
called al-9asaa’ee who was 4nown durin& his Cme to teach them. When al-9asaa’ee used to
&et to their door> *aroon ar-Rasheed either saw or was told that his two sons al-5a’moon
and his brother &o to the door> o$en the door for al-9asaa’ee> ta4e his shoes and &reet him
in. When *aroon was told of this or he saw this> he summoned al-9asaa’ee to his $alace Jto
his roomK. *e said 9asaa’ee> who is the most honoured of $eo$le; Al-9asaa’ee said you
*aroon ar-Rasheed. Aou are the 9haleefah> you are the most honoured of the $eo$le here.
*aroon said no> rather the most honoured amon& $eo$le is the one who the neHt in
command to be leaders &o and o$en the door for him and ta4e his shoes Jbecause his sons
were neHt in command to be leadersK. We need to understand the -alue of 4nowled&e and
the &reat noble mission of a(ainin& this.
AS9+S9AAFI;EE AN5 IBN AL+JA)NI
When ash-Shaa@’ee was as4ed how he studied and how he a(ained his 4nowled&e> he said !
$ursued 4nowled&e li4e a mother who is see4in& her only lost son. !ma&ine a mother with
her only lost son> how she runs and chases him if he is lost. *e said ! $ursued 4nowled&e li4e
#a&e N 86
a mum does to @nd her son. !bn al-=aw?i said ! stayed years desirin& *areesah Jة~يرهK.
*areesah is a famous sweet we sCll 4now today. *e said ! desired *areesah for years but !
could ne-er eat it because the &uy who sells it by the 5asBid would come when ! ha-e a class
and ! want to &o eat it> but ! do not want to miss the class. An honour and reward for
learnin&. !t is dee$> learnin& is not Bust a su$er@cial thin& that you ta4e or you do if you ha-e
Cme or at your leisure> or if you ha-e nothin& be(er to do then you &o a(end the *alaEah.
0A9I8AK ALLA9
8A$9FI0A9 AN5 0A98A9
Rahima4 Allah> may Allah shower *is mercy on you. So the neHt word Rahima4 Allah> he
means may Allah shower *is mercy on you so you can achie-e what you see4. That is the
meanin& of it. !t means may Allah &rant you mercy to achie-e all that is &ood for you and to
4ee$ you away from that which is e-il. That is what he means when he says Rahima4 Allah.
Rahima4 Allah means may Allah for&i-e your $ast and may Allah $rotect and &uide you for
your future> these are all meanin&s of Rahima4 Allah.
!f you combine or cou$le Rahima4 Allah and Fhafara 'a4 J4ل ر-- ; لا 4م=رK J5a&h@rah
and RahmahK> each one would ha-e a meanin&. 5a&h@rah is for&i-eness and mercy is
Rahmah. !f you combine them to&ether> each one would ha-e a meanin&. !f they are
combined then 5a&h@rah is that which was of $rior sins and Rahmah is a safety from the
harm> a2ect and $unishment from future sins. !f they are se$arated J5a&h@rah and
RahmahK> each entails the meanin& of the other. So if 5a&h@rah is by itself> it means
Rahmah as well. And if it is Rahmah by itself> it means 5a&h@rah. !f 5a&h@rah is in a
sentence alone> it entails the meanin& of Rahmah in it. They encom$ass the meanin&s of
each other they are se$arate> so 5a&h@rah means Rahmah and Rahmah means 5a&hrifrah
if they are se$arate.
The rule here is similar to the usa&e of !slam and !maan in a sentence. !slam is three le-els
J!slam> !maan and !hsaanK. We ha-e !slam and !maan and Allah said in the "ur’an+
...م

>

~

(

ا ه -ل

لا -نع , ي-لا ن إ

:نارمع J') '° (
Truly> the reli&ion with Allah is !slam. JSurat Aali !mraan+ .)K
!slam is menConed there alone without !maan> so here it includes within it !maan and
!hsaan. !t includes !maan in it and it is menConed alone in a sentence.
!n another -erse> !maan is menConed alone+
#a&e N 87
...ان

م

' ~

ا ر

ع ل

ا ~ ل

ا-

:~ار==لا) '' (
The %edouins say+ RWe belie-e.S JSurat al-*uBaraat+ .8K
!maan is menConed alone so !maan here includes !slam and !hsaan in it. !f !slam and !maan
are menConed to&ether in one sentence> then each word entails a di2erent meanin&. !f only
one of them is menConed> then each one encom$asses the meanin& of the other. Aou see
that rule; The same a$$lies with our situaCon here> 5a&h@rah and Rahmah.
5O 6O, SA6 0A9I8AK ALLA9 TO A NON 8,SLI87
3-er here he said Rahima4 Allah because he is tryin& to teach. !f you are &oin& out to &i-e
1a’wah> do you &o tell a non 5uslim> may Allah ha-e mercy on you; A non 5uslim relaC-e
or any non 5uslim for that ma(er. 'et me say this> number one> there is no di2erence of
o$inion amon& scholars that one cannot $ray for for&i-eness and mercy for a non 5uslim
who dies in that status Ja 9aa@rK. Aou cannot ma4e 1u’aa for him and say may Allah ha-e
mercy on him. !n the @Ih -olume of Al-5aBmoo’> An-0awawi said there is an !Bmaa’ on this
Jthere is a consensus on thisK. !n the twelIh -olume of Al-Fataawa> !bn Taymiyyah
Rahimahullah said there is an !Bmaa’ on this Jthat it is $rohibitedK. As for one who is ali-e>
there are some comments on this and let me clear it u$.
When a modernist or i&norant reads it in some of the old boo4s> he will say loo4 so and so
said it is o4ay to ma4e 1u’aa with mercy to a 9aa@r that is li-in&. And then they mi&ht e-en
ta& on to it a 9aa@r who is dead too> at the rate they are &oin&. That is a reason to show that
4nowled&e must be tau&ht by Shuyoo4h. SomeCmes you are &oin& to see the word 5a4rooh
J-;ر-مK Jdisli4edK in a boo4 for eHam$le. Some Shuyoo4h and some DUlamaa consider what
they say disli4ed as *araam> but they always use disli4ed. *ow would you 4now that if
someone did not tell you that as a $rinci$le of this Shay4h> he said disli4ed; !ma&ine readin&
adultery or fornicaCon is disli4ed> or alcohol is disli4ed. What that Shay4h means has a root
Jdisli4ed is *araamK. 3ne thin& is for sure> if you are as4in& for a non 5uslim> the
su$$licaCon of Rahmah is meant to be understood as that Allah &uides them. Al-*aa@dh !bn
*aBr menConed this in the ele-enth -olume of Fath al-%aari J¡را-لا _--K. *e said in
summary> this is the summary ! am &oin& to &i-e to you and this is the best summary. Aou
can $ray for a non belie-er in &uidance and if you choose to $ray for him in mercy> it must be
with the intenCon that mercy means &uidance. So basically if you say Rahima4 Allah to a non
5uslim who is li-in&> your intenCon be(er be one hundred $ercent that Rahima4 Allah
means may Allah ha-e mercy on him to &uide him. !t be(er be that and it cannot be
anythin& other than that.
!t is be(er to Bust ma4e it clear and say may Allah &uide him or may Allah &uide them. !f you
do choose to say Rahmah Jand it is not the best of the two o$inionsK> then you say it with
the intenCon of may Allah &uide him. %adr ad-1een al-DAyni in Umdat Al-"aari J --مع
#a&e N 8
¡را-لاK Jwhich is an inter$retaCon of Sahih al-%u4hariK commented on a *adith where the
#ro$het sallallahu Dalayhi wa sallam menConed+
ن ;م

ل

ع

ي

V

م

| ن

-

¿م ;

-

ل ر

--

ا م

| ل

لا
The #ro$het sallallahu Dalayhi wa sallam made su$$licaCon that Allah for&i-e his $eo$le
when they were non belie-ers and he said it when they were harmin& and o$$ressin& him.
%adr ad-1een says that means to &rant them &uidance to !slam which will cause them to be
for&i-en> if they do become 5uslim. So you ha-e to understand what the DUlamaa are tal4in&
about.
)96 5I5 9E SA6 I;LA8 0A9I8AK ALLA97
This was a trend used by wise> 4nowled&eable DUlamaa> they used these 4ind of sayin&s. *e
made 1u’aa for one who is learnin& and listenin& to him and he is ma4in& 1u’aa for one who
mi&ht read his boo4 in the future. This is a bi& lesson that one who con-eys the messa&e
must be merciful and com$assionate to those he con-eys his messa&e to. *e must show
those he is teachin& that he wants &uidance for them. SomeCmes they thin4 you do not
want &uidance for them> you ha-e to show them you are tryin& to ta4e them from dar4ness
to a bri&ht li&ht.
A 1aa’iyah o$ens the hearts with a smile> it is a 4ey to a heart. !t could be a nice com$liment
or word> or $uMn& your hand on his bac4. Today> some act as if it is DAwrah J-ر;عK to show
your teeth. They thin4 that it is DAwrah to show your teeth. That is the reality> do not lau&h>
some $eo$le are li4e that. 1a’wah J-;ع-K is wisdom> bein& &entle and 4ind. Aou need the
4eys> you cannot enter without Rahmah to $eo$le.
Allah tells his #ro$het and he is the #ro$het 5uhammad sallallahu Dalayhi wa sallam+
...4

ل;

=

, م ا;~

-

نV

ب

ل

-

ل

ا ‰

-ل-

ا=

-

~ ن-

;

ل

;

... :نارمع J') 'º° (
And had you been se-ere and harsh hearted> they would ha-e bro4en away from about you.
JSurat Aali !mraan+ ./)K
That is the #ro$het 5uhammad sallallahu Dalayhi wa sallam> so ima&ine anyone other than
him. A 1aa’iyah must be li4e Allah said about the #ro$het 5uhammad sallallahu Dalayhi wa
sallam+
م-

-

ل

ع •

ي ر

=

م

-

نع ام

ه -

ل

ع ,

ي,

ع م

-

~ -

ن'

, م

J

;~

ر

م

-

ء

اج

--

م

-= ر

~

ر

, -نم ; م

ل

ا-

:ة-;-لا) ''^ (
#a&e N 8)
Gerily> there has come unto you a 5essen&er J5uhammad sallallahu Dalayhi wa sallamK from
amon&st yoursel-es Ji.e. whom you 4now wellK. !t &rie-es him that you should recei-e any
inBury or diOculty. *e J5uhammad sallallahu Dalayhi wa sallamK is anHious o-er you Jto be
ri&htly &uided> to re$ent to Allah> and be& *im to $ardon and for&i-e your sins> in order that
you may enter #aradise and be sa-ed from the $unishment of the *ell@reK> for the belie-ers
Jhe sallallahu Dalayhi wa sallam isK full of $ity> 4ind> and merciful. JSurat at-Tawbah+ .6K
A man who is merciful and com$assionate with you> who is worried about you> who is
concerned for you and who is ea&er to &i-e you the best. *ere the author is s$ea4in& to
$eo$le at a Cme when $eo$le were dee$ in their i&norance> %id’ah Jةع--K and Shir4. The
worshi$$in& of the &ra-es was wides$read and common and it was eHce$Conal to be on the
ri&ht $ath.
A 4nowled&eable is wise and 4nows the truth is somewhat tou&h. The truth is tou&h
someCmes and it is hard to absorb it> es$ecially when their $arents and &reat &rand $arents
ha-e been raised on it. The truth is diOcult in itself and as a 1aa’iyah with wisdom> you do
not combine a tou&h aMtude with a tou&h 1a’wah. Aou want two tou&hnesses; At least
wor4 with the tou&h 1a’wah itself> do not add your aMtude to it. Some learn a cou$le of
*adith and run around declarin& $eo$le 9u2aar> 9hawaariB and e-erythin& you can thin4 of.
*usayn al-9arabeesi was a $hiloso$hist 5ubtadi’ J_---مK or one who resorted to mental
raConalisaCon. !n Taaree4h %a&hdad J-ا-€- •يرا-K> ash-Shaa@’ee went to -isit %a&hdad and
al-9arabeesi heard about him. #eo$le were &oin& from all o-er to -isit him so al-9arabeesi
told his friends let us &o -isit ash-Shaa@’ee. *e is a $hiloso$hist> you 4now they are eloEuent
when they tal4 because they ha-e no 4nowled&e of "ur’an or *adith so they use their tal4.
*e said let us &o -isit Shaa@’ee and ma4e fun of him. ,-eryone has &athered there so
9arabeesi &oes there and with his outs$o4en way of as4in& EuesCons> they as4 ash-Shaa@’ee.
Ash-Shaa@’ee 4nows what they are doin& and 4nows $eo$le are there. *e could ha-e 4ic4ed
them out> he could ha-e told a cou$le of his students ta4e them out of there> he could ha-e
incited the $eo$le to ta4e them out but he stood silent. *e stood $aCently and be&an to
answer them with "ur’an aIer "ur’an aIer *adith aIer sayin&s> unCl he mesmerised them
with his 4nowled&e and his manners. Aou 4now what the $hiloso$hers> these 5ubtadi’ah J
ةع---مK and those who resorted to mental raConalisaCon said; They said we leI our %id’ah
and followed ash-Shaa@’ee. They went to ma4e fun of him and he could ha-e done anythin&
he wanted> but he was $aCent and Allah &uided with him some bi& !maams of his Cme.
Aou see what it does; *e had the 4ey to the heart and he had wisdom in con-eyin& the
messa&e. That is why those are the -erses ! said+
...ام

ل

ع ;

ام

-

=

-

ان

-

-

' ا=

;

:ءا--نلا) `' (
#a&e N /7
And JrememberK 'ut> We &a-e him *u4man Jri&ht Bud&ment of the a2airs and #ro$hethoodK
and Jreli&iousK 4nowled&e. JSurat al-Anbiyaa’+ 78K
...ام

ل

ع ;

ام

-

=

-

ان

-

-

' ;

-

~

ا;

-

'

ل

-

ام

ل

;

ى
ـ
:•~-لا) '' (
And when he a(ained his full stren&th> and was $erfect Jin manhoodK> We bestowed on him
*u4man J#ro$hethood> ri&ht Bud&ment of the a2airsK and reli&ious 4nowled&e Uof the
reli&ion of his forefathers i.e. !slamic 5onotheismV. JSurat al-"asas+ .8K
Wisdom is Bust as essenCal as 4nowled&e and that is what he says here> Rahima4 Allah is $art
of the wisdom of 5uhammad !bn Abdul-Wahhaab. That is how you ca$ture the hearts and
the minds> Rahima4 Allah. ,-en if you disa&ree with them and they are 5uslim> Rahima4
Allah. Ta4e this and humble yourself. 'ower your win& to them. Aou 4now who is sayin&
Rahima4 Allah; The man who was bad mouthed for o-er two hundred years and is sCll bein&
mad mouthed today. The dust &enerated by the a(ac4s from the storm of re-i-in& the
"ur’an and the Sunnah of his Cme has not se(led unCl today> $eo$le sCll accuse him and
tal4 about him. *a-in& said that> can you Bust ima&ine with me what the a(ac4s were li4e to
him when he was in his $ea4 Jif it is sCll &oin& on unCl todayK; Aet with all that &oin& on he
uses Rahima4 Allah> when his o$$onents are &oin& to be readin& his leaWets and le(ers that
he is &oin& to $ass out. A 1aa’iyah needs to ha-e a smile on his face with the $ro$er
manners> and he needs to be $leasant and a deli&ht for $eo$le to a$$roach and
communicate with. That is the true 1aa’iyah and that is a characterisCc of a successful
1aa’iyah.
A smile mi&ht o$en many hearts to your messa&e. Rahima4 Allah> ! am concerned about you
and ! want you to learn this. !n Sahih 5uslim+
_
,
ل

=

ه, ج

;

-

4

ا=

'

ى-

ل

-

ن '

;

ل

;

اƒ-

ش

~ ;ر

ع

م

ل

ا , م ن ر

-=

-

V

1o not minimise the reward of anythin&> e-en if it is merely to &reet your brother with a
smile. =areer !bn Abdillah said in Sahih al-%u4hari and 5uslim> the #ro$het sallallahu Dalayhi
wa sallam ne-er saw me but smiled in my face+
¿|

ج

;

¿- م

~

-

-

V

إ

¿ن'ر

V

;

This was the #ro$het sallallahu Dalayhi wa sallam who we were ordered to follow whether he
smiles at us or frowns at us> whether he con-eys the messa&e soI toned or harsh toned. 0o
one is ordered to follow me and you> so con-ey the messa&e in wisdom and &ood manners>
in a $leasant and li&ht way.
Abdullah !bn al-*aarith said in a *adith in Sunan at-Tirmidhi+
ل ا J

;~

ر

, م ام

~

-

-

ر

-

-

'

ا-=

'

~ ي

'

ر

ام

م

ل

~

;

ه -

ل

ع ل

ا ىل

~

#a&e N /.
A com$anion is sayin& ! ne-er saw anyone smile more than the #ro$het 5uhammad
sallallahu Dalayhi wa sallam. :an you ima&ine that; A brother &reets a brother with a smile> a
sister &reets her sister with a smile or a 4ind word> a $at on the bac4 or an embrace> it is a
4ey to o$en the heart. A true> Euic4 smile that slowly fades> not those fa4e ones that come
slowly and -anish real fast Jthose are the fa4e onesK.
A si&n and a characterisCc of a 5unaa@E is a shar$ ton&ue with a frown to the belie-ers> and
the o$$osite to the non belie-ers.
...ر

-

=

ل

ا ىل

ع ة

=

ش '

-,ا-= ة, ن

~ ل

'

-

م-

;-

ل

~

... :~ا,=لا) '° (
They will smite you with shar$ ton&ues> miserly towards Js$endin& anythin& in anyK &ood
Jand only co-etous of booty and wealthK. JSurat al-Ah?aab+ .)K
They shar$en their ton&ues and yield them on you.
ه -ل

لا J

;~

ر

=

م

ۚ م

--| ن

-

-

ء

ا--م

=

ر

ر

ا---

-

ل

ا ى--ل

ع ء

ا---ش '

ه

--ع

م

, ي---ل

ا;

... )
:_--لا '° (
5uhammad Jsallallahu Dalayhi wa sallamK is the 5essen&er of Allah> and those who are with
him are se-ere a&ainst disbelie-ers> and merciful amon& themsel-es. JSurat al-Fath+ 6)K
The o$$osite of that is a trait of the 5unaa@Eeen.
A 1aa’iyah is a doctor> he deals with the hearts and souls s$iritually Jnot $hysicallyK. Aou do
not o$en the heart and $lay around with it Jthe $hysical muscle itselfK> you deal with them
s$iritually so you ha-e to 4now how to o$en them $ro$erly. Aou ha-e to @nd the 4ey to
con-ey the messa&e. 'i4e ! said it is a harsh 1a’wah in itself so do not combine your
harshness to it. #eo$le are humans and someCmes you need to $raise them to win their
hearts.
When the #ro$het sallallahu Dalayhi wa sallam tau&ht 5u’aadh !bn =abal the 1u’aa we say
aIer Salah> do you thin4 the #ro$het sallallahu Dalayhi wa sallam Bust came to 5u’aadh and
said you say this aIer Salah; *e too4 5u’aadh and he said+
ذ

اع

م

اي

4

-

= '

¿ن

إ

! lo-e you 5u’aadh. :an you ima&ine how his heart is;
,

~

=

;

4

ر

-

ش

;

4

ر

-

ذ ىل

ع ¿ن

ع '

م

| ل

لا : -, >~

J

-

ر

-

- J

;-

-

ن '

_ --

>

-

4

--ا-

ع
#a&e N /6
The #ro$het sallallahu Dalayhi wa sallam commended !bn Umar then corrects him to $ray the
ni&ht $rayer. The #ro$het sallallahu Dalayhi wa sallam $raised and then encoura&ed> and that
is the $ath of the wise> ri&hteous and successful 1u’aat.
CLASS FO,0
This is our fourth class on Sharh Al-Usool Ath-Thalaathah> the elucidaCon and eH$lanaCon of
Al-Usool Ath-Thalaathah.
T9E FO,0 INT0O5,CTO06 8ATTE0S
The author said+
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ــ
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We s$o4e about %ismillahir-Rahmaanir-Raheem and then we s$o4e about D!lam Rahima4
Allah J4now> may Allah ha-e mercy on youK. Today> we ta4e the obli&aCon to 4now four
ma(ers.
*e said it is obli&atory to 4now four ma(ers> you must 4now these four ma(ers. *ere> he
said you are obli&ated to 4now these four ma(ers. *e used the Arabic word+
ب

=

ي

Aou must 4now these four ma(ers.
)9AT IS T9E 5EFINITION OF )AAJIB7
#a&e N /<
The de@niCon of WaaBib is any ma(er where there is a @rm order to do somethin&> in which
one is $romised a reward for and anyone uneHem$ted and uneHcused from doin& it who
lea-es it> is $romised $unishment. That is the de@niCon of WaaBib.
IS T9E0E A 5IFFE0ENCE BET)EEN )AAJIB AN5 FA0597
There is a $roblem here that scholars had> there is an issue between WaaBib Jبجا;K and
Fardh J¸ر-K. Are they both the same or are they di2erent; !n Usool al-FiEh> the scholars
dis$uted this ma(er. They said is WaaBib Fardh and is Fardh WaaBib; Are they both the same
thin& or are they two di2erent thin&s;
! want you to 4now and ! am &oin& to re$eat it a&ain and a&ain> the author here does not
mean WaaBib that is li4e the WaaBib that Abu *aneefah Rahimahullah considers WaaBib
Jwhich is a lesser ran4 than FardhK. *ere the author means obli&atory> WaaBib> Fardh. !t is a
Fardh u$on you. ,-en thou&h he used the word WaaBib> he means it is Fardh on you to 4now
the followin& four ma(ers. !n ,n&lish it may not seem li4e that bi& of a deal because usually
when they are translate WaaBib they say it is obli&atory> and then when they say Fardh it is
also obli&atory. %ut when you loo4 at the FiEh $oint of -iew in the Usool boo4s> you @nd
there is a dis$ute. !s WaaBib Fardh and Fardh WaaBib or are they two di2erent thin&s;
! say this because WaaBib Jobli&atoryK is idenCcal to Fardh Jwhich is obli&atoryK accordin& to
ash-Shaa@’ee> 5aali4 and !maam Ahmad in one of two o$inions. 'et me re$eat that. So now
we are tal4in& about the dis$ute between the scholars in WaaBib and Fardh. Are they the
same or not; A WaaBib which means obli&atory is idenCcal to Fardh which is obli&atory JBust
two di2erent wordsK accordin& to ash-Shaa@’ee> 5aali4 and !maam Ahmad in one of two
o$inions.
The second o$inion is by !maam Abu *aneefah Rahimahullah. !maam Abu *aneefah said
WaaBib is a sli&htly lesser ran4 of an ordain than Fardh. Accordin& to !maam Abu *aneefah
Rahimahullah> they are both an obli&aCon. They are obli&atory and you must do them>
howe-er WaaBib is a notch less than Fardh. 0ow let us ta4e the $roof for both cam$s.
T9E 20OOF FO0 T9E O2INION T9AT )AAJIB AN5 FA059 A0E S6NON68O,S
The @rst cam$ said WaaBib is Fardh and they are both the same. They use for their $roof a
*adith in Sahih al-%u4hari+
-,=

ن

J

ه '

, م مل~; ه-لع لا ىل~ ل

ا J

;~

ر

ىل

إ

J

ج

ر

ء

اج

A %edouin from 0aBd came screamin& Jin one narraCon mumblin&K with his head unco-ered
and he went to the #ro$het sallallahu Dalayhi wa sallam to as4 him about !slam. The #ro$het
#a&e N /8
sallallahu Dalayhi wa sallam res$onded to him and aIer the #ro$het sallallahu Dalayhi wa
sallam informed him of the obli&atory ma(ers u$on him> this %edouin as4ed a EuesCon.
• اه ر

-

-

¿

ل

ع J

ه : J

ا-

*e said other than what you told me Jthe obli&aCons and that which you told me is FardhK>
are there anymore obli&aCons other than that; 1o ! ha-e to do anythin& else other than
that;
The #ro$het sallallahu Dalayhi wa sallam res$onded.
_ ;

ط

-

ن '

V

إ

V

: J

ا-

*e said no you do not ha-e to do anythin& other than this> unless you choose to do any of
the eHtra ma(ers that one can do for eHtra reward.
The $oint of the scholars here is+
J

= ا- ¸

ر

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The scholars said the #ro$het sallallahu Dalayhi wa sallam did not $ut a middle cate&ory
between Fardh and Sunnah. This is Fardh and this is Sunnah> he did not $ut a middle
cate&ory. *ad WaaBib been a sli&htly lesser ran4 than Fardh> then he would ha-e said ! told
you the obli&atory ma(ers> here are the WaaBib ma(ers and then ! am &oin& to tell you the
Tatawwa’ J_;ط-K Jthen there is the SunnahK. %ut he did not do that> the #ro$het sallallahu
Dalayhi wa sallam told him the obli&atory Fardh ma(ers and then he said the ma(ers other
than that are Sunnah. %etween Fardh and Sunnah JTatawwa’K> the #ro$het 5uhammad
sallallahu Dalayhi wa sallam did not say and here is WaaBib in between them> here are
ma(ers that are WaaBib in between them.
The second $roof is that Allah said in the "ur’an+
...Ž

=

ل

ا , |

-- ¸

ر

-

-

... :-ر--لا) '°` (
So whoe-er has made *aBB obli&atory u$on himself therein. JSurat al-%aEarah+ .)7K
!n this -erse> Fardh is used in the conteHt of WaaBib so they said that means they are the
same.
The third $roof in the Sahih.
#a&e N //
ىل

اع

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ا-

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And when you hear that the #ro$het sallallahu Dalayhi wa sallam said that Allah said> that
means it is automaCcally *adith "udsi.
ه -

ل

ع ه

-

ر

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ا ام

ء

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5y ser-ant ne-er comes closer to me with a deed any be(er than a Fardh. *ad WaaBib been
a se$arate cate&ory> *e would ha-e also added WaaBib. *e would ha-e said and WaaBib is
included. First is the Fardh and then the WaaBib> because ri&ht aIer that the *adith
menConed 0aa@l Jthat one conCnues to do 0awaa@lK. So *e did not menCon a second
cate&ory ri&ht aIer Fardh Jwhich is WaaBibK> *e went from Fardh and then *e be&an to tal4
about other ma(ers that are 0a@l JBust li4e the @rst $roofK.
0ow the fourth $roof is that they said for both Fardh and WaaBib> it is -ili@ed to not do either
one. !f you do not do either one it is -ili@ed> so it would be redundant to say each one has a
se$arate meanin& or cate&ory because we all a&ree on the bo(om line> that it is -ili@ed not
to do it and it is a sin not to do it. Why would you ma4e it a se$arate cate&ory when we all
a&ree it is somethin& you must do and you &et sins for not doin& it> unless you are
eHem$ted; So why are you ma4in& it a s$ecial cate&ory; This &rou$ said it is redundant to
say WaaBib is di2erent than Fardh or Fardh is di2erent than WaaBib.
So basically if you loo4 at this &rou$> they use some teHtual $roof from *adith that the
#ro$het sallallahu Dalayhi wa sallam went from Fardh to Tatawwa’ and did not menCon the
middle cate&ory of WaaBib in between.
T9E 20OOF FO0 T9E O2INION T9AT )AAJIB IS LESSE0 T9AN FA059
The *ana@yyah and !maam Ahmad in one of the o$inions said that each one is a di2erent
cate&ory> Fardh is a cate&ory and WaaBib is a di2erent cate&ory. They said that Fardh is a
hi&her le-el that is more con@rmed> stressed and em$hasised than a WaaBib that comes ri&ht
under it.
The $roof for the second &rou$ is more of a lin&uisCc nature than it is of a teHtual nature.
Those who learn Arabic 4now that someCmes the literal meanin& di2ers -ery sli&htly than
the reli&ious conteHt meanin& for a word. ! will &i-e you that in an eHam$le of the word !slam
and you will understand it be(er. !f you loo4 u$ !slam in an Arabic dicConary Jthe root word
of itK> what is the lin&uisCc de@niCon of !slam; Aou are &oin& to @nd that it means
submission> humblin& and obeyin&. 3ne in submission> you can say he is 5uslim. *umblin&>
he is 5uslim. 3beyin& commands> he is 5uslim. That is the literal de@niCon of !slam from
the root word of it. *owe-er in a reli&ious conteHt> loo4 at the de@niCon. The de@niCon of
!slam is+
#a&e N /6
--

= ;

-

لا-

ل

م

>

~

-~

(

ا ة ع اط

لا-

ه

ل

-ا-

(

ا;

، ;

4 ر

~

لا , م •

;

ل

=

ل

ا;

،
ه له '

To submit to Allah with Tawheed> and to succumb to Allah with obedience> and to disa-ow
and disassociate yourself from Shir4 and the $eo$le of Shir4. Aes $arts of the root word were
used> but you ha-e to ha-e this whole conclusi-e meanin& to ta4e what !slam is in a reli&ious
conteHt.
0ow the *ana@yyah used the sli&ht di2erences in the literal meanin&s of WaaBib and Fardh
to ha-e an a2ect on &i-in& each one their own cate&ory. Abu Layd ad-1abboosi said Fardh
literally means to assess somethin& or what is $recise. !f somethin& is $recise Jfrom TaEdeer
Jري---KK> that is Fardh. TaEdeer and Fardh are the same> so it is somethin& that is assessed
and somethin& that is $recise. *e said WaaBib on the other hand means SuEoot J‘;-~K Jto
fallK and Allah used it in a literal sense in the -erse+
...ا| -

ج

~ -

ج

;

اذ

-

... :Ž=لا) *` (
Then> when they are down on their sides JaIer slau&hterK. JSurat al-*aBB+ <6K
When a wall dro$s down> you say+
‹-ا=لا ة-ج;
The wall fell. So here he says we will ta4e Fardh to be anythin& that is @rm J"aaC’ J¿=ا-KK> so
anythin& with @rm $roof is Fardh. Anythin& that is obli&atory with a sli&htly lesser standard
of $roof> we will ta4e that to be a WaaBib. They made the disCncCon because SuEoot means
to dro$> so they used dro$ to mean that is the second cate&ory.
9O) 5O T9E6 CATE$O0ISE T9E FA0AA;I59 AN5 )AAJIBAAT7
They made a disCncCon between Fardh and WaaBib but they themsel-es dis$uted on how to
cate&orise what is &oin& to be a WaaBib and what is &oin& to be a Fardh. We established
there is a Fardh and there is a WaaBib accordin& to the *ana@yyah> but what is a Fardh and a
WaaBib; 3ne &rou$ of the *ana@yyah said Fardh is what comes throu&h "at’ee J¿عط-K
$roof. "at’ee $roof is su$er @rm> direct and $recise $roof> which is li4e a solid -erse with its
meanin& clear or a solid authenCc *adith with a clear meanin& of it and mulC$le chains.
That would be considered a Fardh. Anythin& less than that> that is obli&atory and we will
consider it a WaaBib. So anythin& that comes to us in $roof that is 1hannee J¿ن’K will be a
WaaBib. 1hannee means authenCc Ahaadith> we are not tal4in& about non authenCc
Ahaadith. An authenCc *adith that is a direct order> but its chains are not suOcient to be li4e
mulC$le chains.
#a&e N /7
An eHam$le of this would be that Allah said in the "ur’an+
:-ر--لا) ...-

>~

لا ا;م

--'

;

'* (
And $erform As-Salat. JSurat al-%aEarah+ 8<K
0o one dis$utes it> it is a clear order and the meanin& is -ery clear. !t is a -erse in the "ur’an
so it is not dis$uted. !t is Fardh to ma4e your Salah but they said reciCn& the FaaChah in
e-ery sin&le unit of the Salah is WaaBib and not Fardh because the *adith+
~

ا-

- ل

ا ة =

-ا-

-

V

إ -

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There is no Salah eHce$t by you readin& the FaaChah in e-ery unit of the Salah. They said
that $roof is 1hannee> meanin& it is authenCc but it is not solid enou&h to be a Fardh. So
Salah is Fardh but reciCn& the FaaChah in e-ery Ra4’ah is WaaBib.
The second &rou$ Jal-As4areeK said Fardh is what is from Allah and WaaBib is what is from
Allah and what is from the #ro$het 5uhammad sallallahu Dalayhi wa sallam. So some $roof
that is dis$uted and ma(ers that are dis$uted Jtheir meanin&s from the "urTanK> that is
WaaBib accordin& to them. !f it is solid and the meanin& is clear> that is Fardh Jthe @rst
cate&oryK.
The third &rou$ said Fardh is any direct order from Allah and WaaBib is any direct order from
the #ro$het 5uhammad sallallahu Dalayhi wa sallam. That is obli&atory in both cases> one is
from Allah and one is from the #ro$het 5uhammad sallallahu Dalayhi wa sallam. Al-!sra’eeni>
who is amon& the scholars of al-*ana@yyah said Fardh is what is ordered by consensus and
no one dis$uted it> and WaaBib is what may ha-e dis$ute as to it bein& Fardh or not. So they
dis$ute in themsel-es as to what is Fardh and what is WaaBib.
T9E 0ES,LT OF T9IS 5IS2,TE
The result of it is accordin& to the *ana@yyah> whoe-er denies a Fardh is 9aa@r because he
has commi(ed an act of 9ufr Jhe denied somethin& that its $roof is beyond a doubtK.
WaaBib> the $roof is less $recise so he has not commi(ed an act of 9ufr. So whoe-er denies
standin& in DArafaat durin& *aBB or *iBaab of a woman has commi(ed an act of 9ufr because
that is Fardh. They consider for eHam$le Witr as WaaBib and they consider runnin& in Safa
and 5arwah when you &o to *aBB Jthose se-en la$s you do where *aaBar Dalayhas-salaam
ranK as WaaBib. So if someone were to deny that> then he has not commi(ed an act of 9ufr
because the le-el of $roof in less than that of the Fardh. Their rule is that denyin& a WaaBib is
not 9ufr. 'ea-in& that WaaBib out and if you do not deny is considered FisiE J_~-K Jone who
is astrayK. 1enyin& a WaaBib is not 9ufr accordin& to the *ana@yyah because it is $ro-en on a
secondary le-el basis $roof> unli4e Fardh which is $ro-en beyond a doubt. That is the @rst
result or fruit of this dis$ute.
#a&e N /
The second result or fruit of this dis$ute. Aou &et more reward for doin& a Fardh than you do
for doin& a WaaBib> because it is hi&her cate&ory accordin& to the *ana@yyah. The third fruit
or result of this dis$ute would $ossibly be more understandable in an eHam$le. The maBority
of scholars Jthe @rst &rou$K say ma4in& SuBood at-Tilaawah JSuBood of recitaConK is Sunnah
not WaaBib or Fardh. This is because Umar !bn al-9ha(ab was on the $ul$it one Friday and
he read Surat an-0ahl> when he &ot to the SaBdah in Surat an-0ahl he &ot o2 the $ul$it and
made SuBood. The 0eHt =umu’ah he &ot u$ and read Surat as-SaBdah and Surat as-SaBdah has
a SuBood in it. When he &ot to the -erse of SuBood he said 3 $eo$le> we $ass by -erses of
SuBood> whoe-er ma4es SuBood is ri&ht and whoe-er does not ma4e SuBood is ri&ht and he
did not ma4e SuBood the second Cme. *is son !bn Umar added a statement to that> he said
Allah did not ma4e SuBood at-Tilaawah Fardh u$on you.
!t is not Fardh or WaaBib so what does it become; The maBority of the scholars said it is not
Fardh or WaaBib so it &oes down to Sunnah. The *ana@yyah said no> it is not Fardh so then it
is WaaBib because it dro$s down a le-el. Aes it is not Fardh> but then it is WaaBib. So they
dro$$ed it to their second cate&ory> which is WaaBib. The =amhoor Jر;|مجK dro$$ed it to
their second cate&ory Jwhich is SunnahK> so it &ets dro$$ed down based on what &rou$ you
are in. The *ana@yyah ma4e it WaaBib and the maBority Jthe =amhoorK consider it Sunnah. So
that is one of the results of this dis$ute of Fardh and WaaBib bein& two di2erent cate&ories.
Since the @rst &rou$ do not disCn&uish between Fardh and WaaBib and consider them one>
they said it is not Fardh as !bn Umar said and that means it is not WaaBib because they are
the same> so it &oes down to a Sunnah. Al-*ana@yyah said it is not Fardh li4e !bn Umar said>
but it dro$s down to WaaBib. Gery similar to that is sacri@ce. The *ana@yyah belie-e it is
WaaBib to sacri@ce and the other !maams Jthe =amhoorK belie-e it is Sunnah to sacri@ce>
based on the same raConale. 'i4ewise> the *ana@yyah belie-e Witr aIer the !shaa’ and
before FaBr is WaaBib. Accordin& to them> you &et sins if you do not do it and you are
considered a FaasiE if you are not doin& it. The maBority say no> it is Sunnah.
The conclusion for this whole dis$ute is sim$le and the answer is $re(y much clear. !f you
want a one liner on it> the $ro$er o$inion is that WaaBib and Fardh are the same. The
maBority who consider WaaBib and Fardh the same use teHtual $roof li4e *adith to bac4
them u$> while the others use and substanCated their stance with lin&uisCc de@niCons. That
&i-es le-era&e to the @rst &rou$. Secondly> the @rst &rou$ is more correct because Fardh and
WaaBib concur in that one must do that which he is su$$osed to do and he &ets sins for not
doin& it> unless he is eHem$ted. So the de@niCon for both is nearly the same and that &i-es
more of a solid stance to the @rst &rou$.
T9E ISLA8IC KNO)LE5$ES A0E INTE0T)INE5
0oCce when we learn Tawheed> we do learn Tawheed but as we learn it we study ma(ers
li4e this which are Usool. This ma(er is not in the Tawheed boo4s> this is in Usool al-FiEh but
#a&e N /)
we use it to understand more what the author is tal4in& about when he says AaBib Jب

=

ي

K.
1oes AaBib mean Fardh or is it the lesser cate&ory that Abu *aneefah is tal4in& about; So we
use Usool to 4now the meanin& of the author here and to understand a ma(er of Tawheed
and DAEeedah. SomeCmes we are &oin& to tal4 about *adith. !n the future if we $ass by a
*adith and some scholars consider it wea4 and it is a *adith that is $o$ular> we are &oin& to
tal4 about why it is wea4 or why it is authenCc. That is 5ustalah J_لط~مK> it is &oin& to be a
Tawheed class but we are &oin& to tal4 about 5ustalah and *adith in it. Then -ery soon
!nshaa Allah it is &oin& to be more li4e Tafseer class and then it is &oin& to be other to$ics.
SomeCmes we ha-e to brea4 the terms of the 0ahuw down> li4e we did in the @rst class
when we tal4ed about Ar-Rahmaan and Ar-Raheem. !t is Tawheed but the !slamic
4nowled&es are intertwined and that is a uniEue thin& about. !nshaa Allah we $lan on
studyin& Usool and when we &et to Usool we are &oin& to tal4 about Fardh and WaaBib. Aou
ha-e an understandin& of it and actually now with what ! tal4ed about> that is more of a
detailed understandin& of it. So if we &et there we mi&ht add a li(le bit more> we mi&ht Bust
$ass by it or we mi&ht re-iew it.
)9IC9 5EFINITION OF )AAJIB 5I5 T9E A,T9O0 INTEN57
Why did we brin& that u$ here JWaaBib or FardhK; %ecause here he is sayin& AaBibu> you must
4now these four ma(ers. 1oes he means the WaaBib accordin& to Abu *aneefah> that is a
sli&htly lesser ran4 than a Fardh; 0o> he means the WaaBib that is Fardh. *ad you ta4en out
the word AaBibu and re$laced it with Aufradhu J¸ر-يK> it would be the same thin&. So here
he means the 4ind that is Fardh and the 4ind that is accordin& to the @rst three !maams. !t is
com$ulsory on us to learn these four ma(ers. !t is Fardh JWaaBibK to learn these four
ma(ers. 5en> women> sla-es> the free> e-ery 5uslim who belie-es in 'aa !laaha !llallah
5uhammadur-Rasoolullah needs to 4now these four ma(ers. :om$rehendin& these ma(ers
fully and thorou&hly is a Fardh u$on e-ery sin&le 5uslim.
KNO)LE5$E IN 8ATTE0S T9AT 2E0TAIN TO ALLA9
9nowled&e in ma(ers where you are dealin& with Allah Jه-رل --علا ةلماعم ملعK are three
ty$es+
4ر-; ، Jع-; ، -ا--عا : ما~-' ة->- ىلع ةلماعملا
!’CEaad J-ا--عاK> Fi’il JJع-;K and Tar4 J4ر-;K. 5a(ers Allah commissioned that $ertain to
*im are either belief> acCon or lea-in&. There are some thin&s that you ha-e to belie-e in>
some thin&s you ha-e to act and do and some thin&s you ha-e to stay away and refrain from.
#a&e N 67
9nowled&e as it $ertains to your dealin& with Allah is either D!lm Aynee J¿ن-ع ملعK JFardh
DAyn J,-ع ¸ر-KK or D!lm 9afaa’ee J¿-ا-- ملعK. 5eanin& 4nowled&e as it $ertains to your
dealin& with Allah in those 4ind of 4nowled&es J!’CEaad> Fi’il and Tar4K is either Fardh TAyn
Jwhich means it is a $ersonal obli&aConK or Fardh 9ifaayah Jةيا-- ¸ر-K.
T9E 5EFINITION OF FA059 BA6N
Fardh DAyn is com$ulsory on e-ery 5uslim to $erform or do. Fardh DAyn is an obli&aCon that
must be done by e-ery sin&le indi-idual and it is a $ersonal obli&aCon. ,Ham$les are Salah
and Siyaam> e-ery sin&le $erson must do it.
T9E 5EFINITION OF FA059 KIFAA6A9
The neHt one is Fardh 9ifaayah Jcommunal res$onsibiliCesK. !t is a Fardh that if $erformed by
a suOcient number of $eo$le> the obli&aCon falls from the rest Jthe rest of the Ummah are
not obli&ated to do itK. This is a reEuirement that the community as a collecC-e must ful@ll
and not the indi-idual himself. !t is not reEuired on an indi-idual basis but on the community
of the !slamic Ummah as a whole. An eHam$le is buryin& the dead. Another eHam$le is if we
are ten $eo$le here and we are at the shore an ocean> someone is drownin& and we are able
to rescue him. We are all res$onsible to &o rescue him but if two $eo$le &o and rescue him
then that is suOcient for us. !f those two $eo$le who are able do not &o> all ten of us &et
sins. That is Fardh 9ifaayah. !t is not reEuested by Abdullah> Umar or 5uhammad> it is the
act itself that is reEuested Junli4e the @rst cate&oryK. !f a &rou$ ma4es Salat al-DAsr> it does
not relie-e the rest from ma4in& Salah. ,-ery last 5uslim has to ma4e Salat al-DAsr.
!n the communal obli&aCon> it is suOcient if a certain number of $eo$le do it and then the
rest will not be in sin if they do not do it. !n the communal obli&atory act> the act must be
carried out and com$leted. !f it is not carried out and com$leted because one is not able to>
he must and we must encoura&e others to eliminate the sin from fallin& on e-eryone. 'et us
say we are ten at the shore of an ocean and we are not able to rescue that $erson because
we do not 4now how to swim. !n that case and in any ma(er> we must &o inform and
encoura&e others to eliminate the sin from fallin& on e-eryone.
FA059 BA6N IN KNO)LE5$EC ACTIONC LEAFIN$ 8ATTE0S AN5
BELIEF
FA059 BA6N IN KNO)LE5$E 2E0TAININ$ TO ALLA9
As to 4nowled&e that is Fardh DAyn Ja $ersonal obli&aConK> it is 4nowled&e that your reli&ion
cannot be com$leted and carried without it. That is the 4ind of 4nowled&e that is Fardh DAyn>
#a&e N 6.
4nowled&e that your reli&ion cannot be com$leted and carried without. !t could be in
DAEeedah> it could be in acCons and it could be in sayin&s. Anythin& that ma4es essenCal
ma(ers of your 1een> your belief> your acCons and your sayin& de@cient> you must 4now
them as a com$ulsory Fardh DAyn. Aou must indi-idually 4now it> see4 it and learn it. What
the author menCons here is+
ان

-

ل

ع ب

=

ي

Aou must and it is Fardh DAyn. ,-ery indi-idual must 4now these ma(ers and there are no
eHem$Cons. ,-ery indi-idual must 4now these ma(ers as a Fardh DAyn u$on him.
0ote> there is some 4nowled&e that -aries in how it is obli&atory or not towards 5uslims>
because indi-iduals -ary. There is a certain limit of 4nowled&e that e-ery last 5uslim must
ha-e Jthat is the Fardh DAynK> but there are ma(ers that -ary amon&st 5uslims. Some
5uslims must 4now certain thin&s and others must not> but there is a certain le-el that one
must 4now. !bn Abdil-%arr in his boo4 =aami’ Al-%ayaan Al-D!lm> !bn "udaamah and other
scholars s$o4e on this ma(er.
'et me &o into a li(le but more detail so you understand it. The scholars said it is consensus
that there are ty$es of 4nowled&e that are Fardh DAyn and that there are ty$es of 4nowled&e
that are Fardh 9ifaayah. There is !Bmaa’ J_امجإK that there are two 4inds> not e-erythin& is
Fardh DAyn and not e-erythin& is Fardh 9ifaayah.
FA059 BA6N IN ACTION
#uri@caCon> Wudhu> Tahaarah and Salah> you must 4now that. !f you li-e unCl Ramadhaan>
you need to 4now about Ramadhaan> what in-alidates your fasCn& and what you ha-e to do
from $re-dawn to sunset. !t is obli&atory on you to 4now ma(ers li4e that. !t is Fardh DAyn on
a woman to 4now the rules that $ertain to the menstrual cycle because the acce$tance of
her fasCn& and Salah is de$endent on that. They ha-e to 4now that> when they can ma4e
Salah> when they cannot and how they &et $urity. !t is Fardh DAyn u$on them to 4now.
A man does not need to 4now the rules of the menstrual cycle. *owe-er> if a man is the only
$ath for his wife to learn then he must 4now because he is her &uardian. See how it -aries;
*e must learn it to teach her or ta4e her to someone 4nowled&eable to teach her. A re&ular
man does not need to 4now it but if he has a wife> a dau&hter> a mother or a sister that he is
res$onsible for> he has to learn it to teach them. !t becomes Fardh DAyn u$on him or he ta4es
them to learn it or allows them to &o and learn it. !f you ha-e a wealth> you need to 4now
the rules and re&ulaCons of La4ah. !f you ha-e no wealth> you do not need to 4now about
La4ah because you ha-e no wealth. Aes it is be(er> but here we are tal4in& about what is
Fardh DAyn and what is not. !f you are able to $erform *aBB> you need to 4now about *aBB. !f
you are unable> you need to 4now the limit that ! am unable> ! am sic4 or ! do not ha-e the
wealth to do it so ! do not ha-e to ma4e *aBB.
#a&e N 66
FA059 BA6N IN LEAFIN$ 8ATTE0S
A blind man who does not see does not ha-e to learn what is *araam to loo4 at because he
cannot see. A deaf $erson who does not hear does not ha-e to 4now what is *araam to
listen to> unli4e me and you. 5e and you ha-e to learn what is *araam to listen to because
we can hear. !t is Fardh DAyn on all 5uslims to 4now what is *araam to listen to. !t is Fardh
DAyn on e-ery 5uslim to 4now Lina is *araam. !t is Fardh DAyn on e-ery 5uslim to 4now Riba
is *araam> alcohol is *araam> swine is *araam Jthe im$uriCesK and that o$$ression is
*araam. !t is Fardh DAyn on e-ery 5uslim to 4now the $rohibiCon of incest or the 4illin& of
others. All that is Fardh DAyn u$on e-ery 5uslim because they may fall into it so they ha-e to
4now how to a-oid it.
FA059 BA6N IN BELIEF
The best eHam$le is what we are tal4in& about here> these four ma(ers that are Fardh DAyn
u$on e-ery 5uslim to 4now. 3ne needs to 4now ma(ers of his belief> belief in Allah> belief in
the an&els> belief in the boo4s> belief in the ResurrecCon> =annah and =ahannam. Aou ha-e to
4now that. 3ne needs to learn that of !slam which will remo-e any doubts Jif he has any
doubtsK> because $art of belie-in& in !slam is belie-in& in !slam with no doubts. !f you ha-e
doubts> you ha-e a de@ciency so you ha-e to learn !slam to remo-e that doubt. !f he is in a
country that has wides$read maBor %id’ah> he needs to learn them so he will a-oid them and
not fall into them. The amount of Fardh DAyn as it $ertains to 4nowled&e is what one’s belief>
worshi$> acts or sayin& will not be correct or in accordance eHce$t with it. !f it is that> then
you must learn it on an indi-idual basis as a Fardh DAyn.
T9E FO,0 OBLI$ATO06 8ATTE0S
So here the author says+
J

-ا~

م

¿

-

ر

'

There are four ma(ers that are Fardh u$on you to learn and he means Fardh DAyn. These are
ma(ers which the author starts out the boo4let with. These four ma(ers are your enCre
1een and they should be &i-en &reat a(enCon due to their tremendous bene@ts. Amon& the
Fardh DAyn that you must 4now are these four ma(ers.
Those who do not brin& their co$ies of the Usool are &oin& to &et lost o-er here because the
author tal4s about four ma(ers and you are &oin& to thin4 these are the fundamental
ma(ers but these are not the ones he is tal4in& about. *e tal4s about four ma(ers> then he
tal4s about three ma(ers and then he @nally &ets to the core three fundamental $rinci$les
that the boo4 is named aIer. 0ow we are tal4in& about four ma(ers.
#a&e N 6<
The @rst $art of the four ma(ers is 4nowled&e and there is an A> % and : on that. Then he
says 4nowled&e is+
، ل ا ة

-

ر

ع

م

، م

ل

~

;

ه -

ل

ع ل

ا ىل

~

ه -

-

ن

ة

-

ر

ع

م

;

ة ل

ا- م

>~

(

ا ,

ي- ة

-

ر

ع

م

;

So you ha-e to 4now that there is an A> % and : to it. Aou are &oin& &et lost if you do not
follow alon& and $ut a line as we &o throu&h sentence by sentence. Actually you should try
to read it and &o o-er the whole boo4let. For eHam$le the @rst $a&e> so you ha-e a &eneral
idea as to what we are tal4in& about and how he di-ided the boo4 out. Aou also need to
4now that he re$eats certain ma(ers and that is why at certain $oints we will elaborate on
ma(ers> while at other $oints we will Bust $ass by. When you eH$lain a boo4let or when you
want to read a boo4let to understand it> you read it or eH$lain it in a way accordin& to how
the author or&anised it and structured it to &et the full bene@t from it. And li4ewise o-er
here> the @rst ma(er that he tal4s about of the four ma(ers is 4nowled&e> then he menCons
4nowled&e in Allah> 4nowled&e in the #ro$het 5uhammad sallallahu Dalayhi wa sallam and
4nowled&e in the 1een. These same ma(ers that he de@nes 4nowled&e with here are the
same core ma(ers of the Usool Ath-Thalaathah that we will tal4 about in the future !nshaa
Allah.
T9E 5EFINITION OF 8AS;ALA9
*ere he says there are four ma(ers. !n Arabic> 5as’alah (ةل'~م) means there are four issues>
four thin&s> four ma(ers here. !n Arabic> the de@niCon of 5as’alah or ma(er is anythin&
$roof or e-idence is sou&ht for+
ا|ل-ل- ;' ا|ناهر- ,ع ~=-ي ام ¿ه ةل'~ملا
5a(ers that you see4 or $ursue are called a 5as’alah. 5as’alah are ma(ers that are $ursued
or sou&ht. So here he said+
J

-ا~

م

¿

-

ر

'

There are four 5asaa’il here> he menCons four ma(ers here. The @rst one is 4nowled&e and
then he de@nes 4nowled&e. Then he menCons number two> acCon. Then he menCons
number three> 1a’wah. And then he menCons number four> Sabr. These are the four ma(ers
that he is tal4in& about. *e is sayin& these are ma(ers that one should search> see4> $ursue
and learn with $roof. Aou must learn them.
#a&e N 68
We too4 the de@niCon of 4nowled&e last wee4 J4nowin& somethin& as it really is in an
aOrmaC-e and certain wayK and here the author de@nes 4nowled&e in a di2erent way. *e
says the @rst of the four ma(ers is 4nowled&e and that is 4nowled&e of Allah> *is 5essen&er
and *is reli&ion. So let us tal4 about the @rst ma(er.
T9E FI0ST INT0O5,CTO06 8ATTE0< KNO)LE5$E
ه -

ل

ع ل

ا ىل

~

ه -

-

ن

ة

-

ر

ع

م

;

، ل ا ة

-

ر

ع

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;

ه ;

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ع ل

ا : ىل

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ا ة

ل

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ل

ا

ة ل

ا- م

>~

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ا ,

ي- ة

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;

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ل

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;

*e starts o2 with 4nowled&e and de@nes 4nowled&e with 4nowin& Allah> the #ro$het
5uhammad sallallahu Dalayhi wa sallam and *is reli&ion. 'et us tal4 about 4nowled&e> that is
number one.
*e menCons 4nowled&e> de@nes 4nowled&e> menCons acCon> menCons 1a’wah and then he
menCons $aCence Jand you 4now them with $roofK. Those are the @rst four ma(ers he tal4s
about and these are the ma(ers that he says are obli&atory on e-eryone to 4now.
KNO)IN$ ALLA9
The @rst one is 4nowled&e and then he says 4nowled&e is 4nowin& Allah+
ل ا ة

-

ر

ع

م

9nowled&e and awareness of Allah the 5i&hty> the 5aBesCc. This is the 4nowled&e and
awareness that ma4es a $erson acce$t whate-er is $rescribed and laid down to him by Allah.
That is what 4ind of 4nowled&e this is. Whate-er ma4es you acce$t and submit to Allah and
to the rules and re&ulaCons Allah &i-es you is $art of this 4nowled&e. This is the ty$e of
4nowled&e that causes one to submit> a com$lete total submission to the laws of Allah> *is
rules and *is re&ulaCons. This is the 4nowled&e of one’s 'ord JAllahK and it is a(ained by the
si&ns and the -erses in the "ur’an. That is where we &et it from. !t is a(ained by what is in
the *adith and also by considerin& the si&ns which Allah $ro-ided for us on this earth in *is
creaCon. That is also included in this.
, -ن-;م

ل

ل

~ اي

' ¸

ر

ل

ا ¿-;

:~ايرا-لا) '· (
And on the earth are si&ns for those who ha-e Faith with certainty. JSurat ath-Thaariyaat+ 67K
م

-

~ -

ن'

¿-;

ۚ ن ; ر

~ -

-

>

-

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:~ايرا-لا) '' (
#a&e N 6/
And also in your ownsel-es. Will you not then see; JSurat ath-Thaariyaat+ 6.K
Will you not com$rehend and understand; So those are si&ns of 4nowin& Allah. We &et it
from the "ur’an> we &et it from the *adith and we &et it from the si&ns in the creaCon of
Allah on this earth.
8A;0IFAT,LLA9
Some scholars cate&orised 4nowled&e $ertainin& to this into two ty$es. They said
5a’rifatullah is 4nowled&e that is two ty$es> 4nowled&e in Allah and 4nowled&e in the *alaal
and *araam of Allah. 9nowled&e in Allah is to 4now what *is a(ributes and EualiCes are. To
4now the a(ributes and EualiCes of Allah is 5a’rifatullah. %asically this 4nowled&e is to
4now the $ower of Allah o-er you. !t is to 4now that the 4nowled&e of Allah is su$reme> the
4nowled&e o-er *is creaCon and the $ower of *im sustainin& this uni-erse> all that is $art of
5a’rifatullah. To 4now Allah J5a’rifatullahK is to 4now the names of Allah> contem$late
them> understand their meanin&s and abide by what they entail. The 4nowled&e that creates
the fear of Allah is 5a’rifatullah. The honourin& of Allah is 5a’rifatullah. That is what he
de@nes 4nowled&e as J5a’rifatullahK.
When they told the &reat !maam and scholar ash-Sha’bi+
ملاعلا ا|ي'
3ne &uy told him 3 Shay4h> but instead of Shay4h they used DAalim J3 you scholarK. *e said
the scholar Jal-DAalim JملاعلاKK is one who fears Allah. 9nowled&e is 4nowled&e of Allah and it
creates fear from Allah. 5a’rifatullah creates fear from Allah and it also creates lo-e in Allah.
5any $eo$le are heedless and mindless of this 4nowled&e> e-en thou&h it has bene@ts that
turn in &ood for one in this life and in the life aIer. The bene@ts are &ood in both worlds.
Some of the Salaf said+
Jهاج Vإ لا ى~ع ام
3nly the i&norant commits sins. What ty$e of i&norance do you thin4 that they mean; They
did not mean i&norance in *alaal and *araam. They did not mean i&norance in the rules and
re&ulaCons> but they meant i&norance in this ma(er J5a’rifatullahK. !&norance in Allah>
i&norance in the rewards Allah has for you and i&norance in the $unishment Allah has
reser-ed for those who sin. !&norant that you are usin& the land that Allah &a-e you to
commit a sin on> that you are deri-in& stren&th that Allah &a-e you to commit a sin with and
you are usin& $ower Allah has &i-en you to commit a sin with. That is the 4ind of i&norance
that they meant when they said that sinners are i&norant.
KNO)LE5$E OF T9E 9ALAAL AN5 9A0AA8
#a&e N 66
The second ty$e of 4nowled&e is the 4nowled&e of *alaal and *araam. 9nowled&e in Allah is
the 4nowled&e to 4now the *alaal and *araam of Allah. !bn Taymiyyah tal4s about this in the
third -olume of Fataawa> aIer the $a&e three hundred and thirty three. *e said $eo$le in
these 4ind of 4nowled&es are four cate&ories and $ay a(enCon to them because you ha-e to
dia&nose yourself and ! ha-e to dia&nose myself as to which one of these cate&ories ! am so !
can @H myself. The @rst one is the one who has 4nowled&e in Allah and in the rules and
re&ulaCons of Allah JAh4aam Jما-='KK and this is the best. This is the $ea4 and this is what
we want and stri-e for. The second one is the one who has 4nowled&e in Allah but is
i&norant in the Ah4aam of Allah. The third one is one who has 4nowled&e in the Ah4aam of
Allah but lac4s 4nowled&e in 5a’rifatullah. The fourth one is i&norance in both of them. The
@rst one is the best and the fourth one is the worst. Fi&ure out which one of these four you
are> wor4 on your wea4ness and stren&then it because that is how you 4now 5a’rifatullah.
T9E I82O0TANCE OF 8A;0IFAT,LLA9
The im$ortance of 4nowled&e in Allah is &reat. 5a’rifatullah is &reat> it is somethin& bi& and
it is somethin& that needs to be ta4en seriously. !t is the Fitrah that one 4nows and worshi$s
Allah and it is actually those with tainted Fitrah that do not 4now and do not want to
worshi$ Allah. That means some de@ciency ha$$ened in their Fitrah to sway them away
from the ri&ht Fitrah.
Allah is the 5ost 5erciful and the 5ost :om$assionate. Aou ha-e to 4now that>
5a’rifatullah. Allah the 3ne who is closer to you than your Bu&ular -eins> that is
5a’rifatullah.
-ي ر

;

ل

ا J

-

=

, م ه -

ل

إ

~

ر

-

'

, =

ن

;

... :_) '` (
And We are nearer to him than his Bu&ular -ein Jby 3ur 9nowled&eK. JSurat "aaf+ .6K
The 3ne who heals bro4en hearts. When you ha-e a bro4en heart> who heals it but Allah;
5a’rifatullah. The 3ne who answers your call when you are distressed> that is $art of
5a’rifatullah. The 3ne who &i-es you -ictory when you are o$$ressed. The lon& awaited
-ictory comes directly from Allah for the o$$ressed. That is 5a’rifatullah. The 3ne who is
more merciful than your own mother> that is 5a’rifatullah. 3nce you 4now and com$rehend
how merciful Allah is and that *e is more merciful to you than your mother> that is $art of
5aTrifatullah. The 3ne and the only 3ne who can harm you or bene@t you. The whole world
with its enCrety could not harm you one Cny bit if they all &athered a&ainst you> and they
could not bene@t you one Cny bit in their enCrety. That is 5a’rifatullah. !f you 4now that
without the will of Allah they could not harm or hurt you> then that is 5a’rifatullah.
The 3ne who when you raise your hands in su$$licaCon to *im Jin 1u’aaK> does not return
your hands em$ty. That is 5a’rifatullah. The 3ne who hears the cries of the $eo$le while
#a&e N 67
there are others who are dee$ aslee$. Aou could ha-e someone in your house who is dee$
aslee$> he cannot hear you whilst you are cryin& su$$licaCn& yet Allah from on to$ of se-en
s4ies hears you. That is 5a’rifatullah. Aou cannot worshi$ *im $ro$erly unCl you 4now
5a’rifatullah and 4now about Allah. The more 4nowled&e you 4now in this @eld> the more
you become a worshi$$er of Allah> the more you become a fearful $erson of Allah and the
more you become ho$eful in Allah. 9nowled&e in 5aTrifatullah is the $rinci$le of all
4nowled&es because with it you 4now the $ur$ose of your eHistence.
ن

;--

ع

-

ل V

إ

,

ن(

ا;

, =

ل

ا ~ -

ل

=

ام

;

:~ايرا-لا) º` (
And ! JAllahK created not the =inns and humans eHce$t they should worshi$ 5e JAloneK.
JSurat ath-Thaariyaat+ /6K
9nowin& Allah> *is EualiCes and *is a(ributes> that *e is the :reator> that *e is the
Sustainer> that *e controls the uni-erse and *e is the only 3ne worthy of bein& worshi$$ed>
all that is 5a’rifatullah. The more detail you 4now of it> the stron&er your !maan is. 9nowin&
that e-ery act of worshi$ directed to other than *im is wron&> that is $art of 5a’rifatullah.
That is what 5a’rifatullah entails. 9nowin& Allah encoura&es one to $erform the ordains and
to lea-e the e-il out of lo-e and ho$e for Allah. That is the ulCmate belief in 5a’rifatullah.
9nowled&e in Allah is su$reme and it is the best of all 4nowled&es.
'isten to this *adith> listen to how im$ortant> hea-y and mi&hty it is.
م>

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This *adith is in 5usnad Ahmad and the men of the chain of the narraCon are -ery stron& J
~ا--لا JاجرK. Abdullah !bn DAmr !bn al-DAas said the #ro$het sallallahu Dalayhi wa sallam sat
down and he said when the death of the 5essen&er of Allah 0ooh a$$roached> he
admonished his two sons. *e said indeed ! will &i-e you far reachin& ad-ice.
,

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#a&e N 6
! am commandin& you to do two thin&s and ! am warnin& you to stay away from two thin&s.
0ooh Dalayhis-salaam &i-in& his farewell ad-ice to two of his sons.
ر

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ع : ام

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! warn you a&ainst associaCn& $artners with Allah and ! warn you a&ainst $ride J9ibr is
$rideK. That is what he warns them a&ainst.
ل

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>

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: ام

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And ! order you and ! char&e you to 4now that there is no Fod but Allah. *e wants them to
4now 5a’rifatullah> 'aa !laaha !llallah is 5a’rifatullah.
This is why ! brou&ht you this *adith+
، ن

ا,

-م ل

ا ة -

- ¿- ~ ع

‚ ;

;

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*e said if you were to $ut the se-en hea-ens and the se-en earths and what is in them on
one side of a scale> and then on another side of a scale you would $ut 'aa !llaaha !llallah> the
la(er would outwei&h the former. There is no Fod but Allah> Bust that word on the other side
of the scale. That is how mi&hty 5a’rifatullah is. 'aa !laaha !llallah would be hea-ier than the
se-en s4ies and the se-en earths and what is in between them.
The *adith &oes on further to say+
ا| -

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ع ل

ا V

إ

ه

ل

إ

V

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‚ ;

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;

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م

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!f the hea-ens and the earth were of the sha$e of a rin& and you $ut 'aa !laaha !llallah on it>
it would brea4 it. !t would destroy it> meanin& it is hea-y. That is how hea-y and mi&hty
5a’rifatullah is.
And then the second thin& he ordered them to do+
J

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,
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! char&e you to say Subhan Allahi Wa %ihamdihi as it is the Salah of e-erythin& and
e-erythin& &ets its $ro-ision from it or throu&h it.
#a&e N 6)
This is a *adith to show how hea-y> how mi&hty> how im$ortant and how essenCal 'aa
!laaha !llallah Jwhich is 5aTrifatullahK really is. That is how hea-y and dee$ 4nowled&e in
5a’rifatullah is. *e on his deathbed ta4es out Cme to tell his sons you ha-e to learn it> you
ha-e to understand it> you ha-e to belie-e in it and com$rehend it.
!f anyone who has commi(ed sins J4illed> dran4 or did whate-er you can thin4 of from the
worst sinsK was &ranted and blessed with fear of Allah and he $rostrated> if he 4new this
4nowled&e ri&ht here and he had BusCce in him he would tell you there is no $leasure on this
earth from the sins ! commi(ed to the Cme ! am now obedient> more $leasurable than that
Salah> that Tasbeeh or that 1u’aa that ! did. !f one masters the 4nowled&e in Allah
J5a’rifatullahK> Wallahi there would ne-er be anythin& more $leasurable to him on the face
of this earth than when his head is bowin& in SuBood to Allah. !f he had a double life in his
$ast where he had sins Jwhat they call $leasuresK and then he com$ares it to the $leasure of
5a’rifatullah and !baadah> he is &oin& to tell you this one is be(er.
9nowled&e in Allah ma4es one ea&erly await the moments he s$ends in contact with Allah in
Salah> 1u’aa Jءاع-K> Ru4oo’ J_;-رK> SuBood> 1hi4r and in any form of worshi$. 'ac4 of
4nowled&e in this J5a’rifatullahK ma4es one the 4ind of $eo$le who are ea&er by the
moment to lea-e their Salah or !baadah or do not touch their "ur’an. They do not e-en ha-e
the ea&erness to &o and o$en the "ur’an and recite from it e-ery day. When one masters
this 4nowled&e J5a’rifatullahK> he 4nows the -erse in the "ur’an+
ن ;ع

-ط -

~

ي

>

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لا ىل

إ

ن ;

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;

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,
ا~

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;

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:مل-لا) '' (
JRememberK the 1ay when the Shin shall be laid bare Ji.e. the 1ay of ResurrecConK and they
shall be called to $rostrate Jto AllahK> but they Jhy$ocritesK shall not be able to do so. JSurat
al-"alam+ 86K
*e 4nows Allah and he 4nows 5a’rifatullah. *e 4nows when Allah calls him on this earth to
ma4e SuBood and Ru4oo’> he does it by choice and he does it by submission so he can do it in
the life aIer by honour. Whoe-er does it by choice and submission in this life &ets to do it in
honour of Allah on the 1ay when Allah comes down to Bud&e $eo$le.
9nowled&e in Allah J5a’rifatullahK bri&htens your &ra-e before you enter it. 1o you not want
to enter a bri&ht &ra-e; 5a’rifatullah bri&htens your &ra-e before you enter it. That is why
we study this> so we can be welcomed into our illuminaCn&> bri&ht &ra-e when we are
$laced in that &ra-e. The a2ect of 5a’rifatullah is to $lease Allah before you meet *im. 1o
you not want to $lease Allah before you e-en meet *im; Aou want Allah to be $leased at
you when you stand in front of *im> so 5a’rifatullah is all about that. 5a’rifatullah is to
ma4e your obli&aCons and your Salah before Salah is made u$on you. 'ac4 of 4nowled&e in
this area is why $eo$le sin.
I$NO0ANCE IN 8A;0IFAT,LLA9
#a&e N 77
Allah says in the "ur’an+
ب
,
ي ر

-

,م ن ;-

;-

ي

م

-

ة, ل

ا| =

-

ء

;~

لا ن ;ل

م

ع

ي

, ي-ل

ل ه -ل

لا ىل

ع ة

-

;

-

لا ام

ن

إ

ه

لا ~

;-

ي

4

ƒ ل

;'

-

ــ م

|

-

ل

ع ۗ ام

-- =

ام

-لع ه

لا ن ا-

;

:ءا~نلا) '` (
Allah acce$ts only the re$entance of those who do e-il in i&norance and foolishness and
re$ent soon aIerwardsZ it is they to whom Allah will for&i-e and Allah is ,-er All 9nower> All
Wise. JSurat an-0isaa’+ .7K
!&norance here is not the i&norance in *alaal and *araam. !t is -ery rare and eHce$Conal that
one may do a *araam where he does not 4now it is *araam. !t is -ery eHce$Conal and rarely
does it ha$$en. ,-eryone who commits adultery 4nows that he is doin& a *araam. 3ne who
commits fornicaCon 4nows that he is headin& to do a *araam> he 4nows that. !t could be
-ery eHce$Conal that one may not do it> that is an eHce$Con but the "ur’an is not tal4in&
about those eHce$Conal $eo$le. When one is 4illin&> he 4nows he is doin& *araam when he
is 4illin&.
The i&norance here is the i&norance in Allah Ji&norance in 5a’rifatullahK. Some ha-e total
i&norance in Allah Jin 5a’rifatullahK. That is why we study this and that is why Tawheed is
essenCal. Some ha-e total i&norance in 5a’rifatullah and some ha-e intermi(ed $eriods of
foolish i&norance in Allah that causes them to sin in that intermi(ed $eriod. 'et me re$eat
that. Some ha-e total i&norance in 5a’rifatullah> those are e-il and wic4ed $eo$le that
s$end their life in sinnin& and *araam. 3thers ha-e intermi(ed $eriods of foolish i&norance
in Allah that causes them to sin at Cmes> and !nshaa Allah many of the second 4ind re$ent
and come bac4.
ل

ا J

;~

ر

~

ا=

~

'

ن '

: “

-=

ي

ن ا-

ه

ن

'

: ة -

لاع

ل

ا ¿-

'

, ع -

-ا-

-

, ع
ة, ل

ا| =

-

;

| -

--

ع ه

-

ا~

'

ب
,
ن

ذ

J

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: ن ;ل

;-

ي

ا;ن

ا-

م

ل

~

;

ه -

ل

ع ل

ا ىل

~

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ن ا-

ا-م

ع
5uBaahid> !bn Abbaas and others said the same thin&. Abu DAaliyah is sayin& it was
wides$read amon& the Sahaabah to say that e-ery sin one commits and falls in> it is because
of i&norance whether he did it on $ur$ose or not. !&norance in what 3 Sahaabah; !&norance
in 5a’rifatullah. Aou see how essenCal this ty$e of Tawheed is; Aou will see some who will
teach Tawheed and Bust Wi$ the $a&es to &o on> but Tawheed needs to be tau&ht to enCce
you to act u$on it and do somethin& about it. That is the 4ind of Tawheed that mo-es you to
be(er yourself.
9nowled&e of Allah ta4es you to *ea-en before you &et to *ea-en. 9nowled&e in
5a’rifatullah ta4es you to *ea-en on this earth> before you &et to *ea-en. !bn Taymiyyah
#a&e N 7.
Rahimahullah said a famous Euote and it is one of the most belo-ed Euotes to me that ! li4e
from !bn Taymiyyah> e-en thou&h ! read his Fataawa maybe about four to @-e Cmes from
co-er to co-er.
!bn Taymiyyah Rahimahullah said+
- ر

= 7

ا ة

ن

ج

J

=

م

ل

ا| ل

=

- ي

م

ل

, م

ة

ن

ج

ا-

ن

-لا ¿- ن إ

There is a =annah in this life> whoe-er does not enter it does not enter the =annah of the life
aIer. What =annah is that !bn Taymiyyah; What =annah is in this life; What are you tal4in&
about when you were im$risoned @-e Cmes> you s$ent years in $rison and you barely had
anythin& to $ut on yourself; What =annah is that you are tal4in& about; The &arden of
hea-en> whoe-er does not enter it in this life will not enter the *ea-en. What &arden of
hea-en are you tal4in& about when you were abused and $ersecuted;
What he meant is what other Salaf said+
¿-ل

م

| ن

إ

، ا-

ه J

-

م ¿- ة ن

=

ل

ا J

ه '

ن ا-

ن إ

: J

;-

'

~ ا-

;

'

ب

ل

-

ل

ا-

ر

م

-

ل

ه

ن

إ

ب
,
-

=


,
-

ع
At Cmes the heart $asses throu&h $hases that we say if the $eo$le of *ea-en are feelin& the
same> they are in &ood sha$e. At Cmes we &o throu&h $hases in our hearts> we say if the
$eo$le of *ea-en are li-in& li4e that and ha-e the same feelin& then they are in &ood status.
Aou @nd that in @rst -olume of 5adaariB As-Saali4een J,--لا~لا ¿را-مK> a$$roHimately $a&e
four hundred and ei&hty somethin&. So that is 5a’rifatullah> 5a’rifatullah ta4es you to
*ea-en before you &et to *ea-en.
KNO)IN$ T9E 20O29ET 8,9A88A5 SALLALLA9, BALA69I )A
SALLA8
0umber two> he de@nes 4nowled&e as+
م

ل

~

;

ه -

ل

ع ل

ا ىل

~

ه -

-

ن

ة

-

ر

ع

م

The author says you must 4now the #ro$het 5uhammad sallallahu Dalayhi wa sallam> that is
the de@niCon of 4nowled&e. 9nowled&e in the #ro$het sallallahu Dalayhi wa sallam is the
4nowled&e that ma4es the $erson acce$t whate-er he brou&ht us and whate-er he informed
us of. We will tal4 about this 4nowled&e when we tal4 about the three $rinci$les li4e we said.
Aou must aOrm and a(est to the truth of the #ro$het 5uhammad sallallahu Dalayhi wa
sallam and whate-er he informed us of. 9nowled&e of the #ro$het 5uhammad sallallahu
#a&e N 76
Dalayhi wa sallam is to com$ly with any orders he has &i-en us. That is 4nowled&e in the
#ro$het 5uhammad sallallahu Dalayhi wa sallam. Aou must a-oid that which he forbade us
from and you must lea-e anythin& he deterred you from doin&. Aou must Bud&e by the
re-ealed laws which he sallallahu Dalayhi wa sallam came with and be fully> totally and
com$letely $leased with any Bud&ment Allah and the #ro$het 5uhammad sallallahu Dalayhi
wa sallam told you to do. Aou do not Bust do it but you fully and com$letely be $leased with
anythin& they ha-e for you to say. 9nowled&e in the #ro$het 5uhammad sallallahu Dalayhi
wa sallam is to 4now that he is the sla-e of Allah and that he is the 5essen&er of Allah.
9nowled&e of the #ro$het 5uhammad sallallahu Dalayhi wa sallam is to @ll your heart with
com$lete lo-e and obedience to this man. The more you lo-e him> the more you truly follow
him.
ه

لا م

-

-

-

=

ي

¿ن;ع

-

-

ا-

ه

لا ن ;-

= -

م

-

ن-

نإ

J

-

م

-

-

ذ

م

-

ل

ر

-€

ي

;

... J')
:نارمع *' (
Say J3 5uhammad sallallahu Dalayhi wa sallam to man4indK+ R!f you JreallyK lo-e Allah then
follow me Ji.e. acce$t !slamic 5onotheism> follow the "ur’an and the SunnahK> Allah will
lo-e you and for&i-e you of your sins.S JSurat Aali !mraan+ <.K
As a condiCon for Allah lo-in& you> you must follow the footste$s of the #ro$het
5uhammad sallallahu Dalayhi wa sallam. Aou must belie-e in the messa&e of the #ro$het
5uhammad sallallahu Dalayhi wa sallam. Aou must obey his orders and you must follow his
&uidance. Why 5uhammad sallallahu Dalayhi wa sallam; %ecause 4nowin& 5uhammad
sallallahu Dalayhi wa sallam is the only way to 4now the Sharee’ah JةعيرشK and &uidance that
Allah sent us Jfrom 5uhammad sallallahu Dalayhi wa sallamK. The rules and re&ulaCons to
li-e in accordance with came to us from the #ro$het 5uhammad sallallahu Dalayhi wa
sallam. That is why the #ro$het 5uhammad sallallahu Dalayhi wa sallam. So to 4now the
#ro$het 5uhammad sallallahu Dalayhi wa sallam is an essenCal factor in 4nowled&e and that
is why he menConed it as one of the de@niCons of 4nowled&e.
!n a nutshell> 4nowled&e of the #ro$het 5uhammad sallallahu Dalayhi wa sallam is the
reEuirement to ta4e and absorb the 4nowled&e that will cause you to acce$t the &uidance
he was sent with> to belie-e in him> follow his ordains and stay away from any of the
$rohibiCons he told you to stay away from. %asically that is what 4nowled&e in the #ro$het
5uhammad sallallahu Dalayhi wa sallam is.
¿- ا;-=

ي

V

م

-

م

| ن

-

-

ر

=

ش

ام

-- 4

-

=

ي

-

=

ن ;ن

م ; ي

V

4

-

ر

;

>

-

ى
ـ
ام

-ل~

-

ا;م

ل

~

ي

;

~ -

~

-

ام

م

اج

ر

=

م

|

~ -

ن'

:ءا~نلا) `º (
#a&e N 7<
%ut no> by your 'ord> they can ha-e no Faith> unCl they ma4e you J3 5uhammad sallallahu
Dalayhi wa sallamK Bud&e in all dis$utes between them> and @nd in themsel-es no resistance
a&ainst your decisions> and acce$t JthemK with full submission. JSurat an-0isaa’+ 6/K
=ust a Bud&e in all dis$utes> is that the end of the -erse ri&ht there; 0o.
ام

-ل~

-

ا;م

ل

~

ي

;

~ -

~

-

ام

م

اج

ر

=

م

|

~ -

ن'

¿- ا;-=

ي

V

م

-

And @nd in themsel-es no resistance a&ainst your decisions> and acce$t JthemK with full
submission.
Aou ha-e to acce$t any command by the #ro$het 5uhammad sallallahu Dalayhi wa sallam
with full> com$lete and total submission. Aour heart has to acce$t it and be one hundred
$ercent deli&hted you are doin& it> you are acCn& on it or you are acce$Cn& it.
ن'

م

| ن

-

-

م

-

=

-

ل ه ل;~

ر

;

ه -ل

لا ىل

إ

ا;ع - اذ

إ

, -نم ; م

ل

ا J

;

-

ن ا-

ام

ن

إ

ان

ع

=

'

;

ان

ع

م ~

ا;ل

;-

ي

ۚ ن ;=

ل-

م

ل

ا م

ه 4

ƒ ل

;'

;

ــ :ر;نلا) º' (
The only sayin& of the faithful belie-ers> when they are called to Allah J*is Words> the
"ur’anK and *is 5essen&er Jsallallahu Dalayhi wa salamK> to Bud&e between them> is that they
say+ RWe hear and we obey.S And such are the $ros$erous ones Jwho will li-e fore-er in
#aradiseK. JSurat an-0oor+ /.K
When you are tellin& them here is the "ur’an> here is the *adith> here is the sayin& of Allah
and here is the sayin& of the #ro$het 5uhammad sallallahu Dalayhi wa sallam. Some say no
this does not really a$$ly to us> this does not really concern us or it does not really mean
that. They &o around a million ways to a-oid it but Allah said the faithful belie-ers are the
ones who say+
ان

ع

=

'

;

ان

ع

م ~

We hear and we obey. Allah says and such are the successful> successful meanin& the ones
who will be &ranted #aradise !nshaa Allah.
Allah said in the "ur’an+
... ~

ا-

ع م

| -

-~ ي

;

'

ة

ن

-

- م

| -

-~ -

ن'

- ر

م

'

, ع ن ;-

لا=

ي

, ي-ل

ا ر

-

=

-

ل

-

م

-ل'

:ر;نلا) `* (
And let those who o$$ose the 5essen&er’s J5uhammad sallallahu Dalayhi wa sallamK
commandment Ji.e. his Sunnah le&al ways> orders> acts of worshi$> statements> etcK Jamon&
#a&e N 78
the sectsK beware> lest some Fitnah Jdisbelief> trials> aYicCons> earthEua4es> 4illin&>
o-er$owered by a tyrant> etcK befall them or a $ainful torment be inWicted on them. JSurat
an-0oor+ 6<K
ة

ن

-

- م

| -

-~ -

ن'

%eware of a Fitnah that will hit you if you disobey the commands of the #ro$het 5uhammad
sallallahu Dalayhi wa sallam. What 4ind of Fitnah; Amon& many of the !maams who
inter$reted this -erse> they said Fitnah here means Shir4. 1isobedience to the #ro$het
5uhammad sallallahu Dalayhi wa sallam is &oin& to lead you to Shir4. !f you reBect anythin&
from the #ro$het 5uhammad sallallahu Dalayhi wa sallam> resort to hearsay or the
raConalisaCon of $eo$le> ne&lect it or minimise it> it is &oin& to destroy you and cause you to
fall into Shir4 at the end. That is the meanin& of Fitnah.
KNO)IN$ ISLA8
ة

-

ر

ع

م

;

، م

ل

~

;

ه -

ل

ع ل

ا ىل

~

ه -

-

ن

ة

-

ر

ع

م

;

، ل ا ة

-

ر

ع

م

;

ه ;

: م

ل

ع ل

ا
ة ل

ا- م

>~

(

ا ,

ي-
The third one is to 4now !slam. 9nowin& Allah> 4nowin& the #ro$het 5uhammad sallallahu
Dalayhi wa sallam and 4nowin& !slam.
T9E 5EFINITION OF ISLA8

'in&uisCcally !slam means to submit> li4e we menConed earlier. !n the reli&ious conteHt> it
means+
;

4 ر

~

لا , م •

;

ل

=

ل

ا;

، ة ع اط

لا-

ه

ل

-ا-

(

ا;

، --

= ;

-

لا-

ل

م

>

~

-~

(

ا

ه له '

Total submission to Allah with Tawheed and succumbin& to Allah with obedience> and
disa-owin& and disassociaCn& from Shir4 and the $eo$le of Shir4.
Those are the condiCons and restricCons of belie-in& in !slam. That is the de@niCon of
belie-in& in !slam.
ISLA8 IS T9E ONL6 0ELI$ION ACCE2TABLE TO ALLA9
There are tens of -erses that show the $re-ious 5essen&ers and their submission to the
Sharee’ah of Allah> and they actually use the word !slam in the "ur’an to show their
submission to Allah.
#a&e N 7/
'oo4 at !braheem Dalayhis-salaam.
ب

-

;

ان

-

~ ان

م

ان

ر

'

;

4

ل

ة

م

ل~

م

ة

م

'

ان

ر

ذ

,م ;

4

ل

,

-

م

ل~

م

ان

ل

ع

ج

ا;

ان

-

ر

ان

-

ل

ع ۖ م

-= ر

لا ~

ا;

-

لا ~ ن'

4

ن

إ

:-ر--لا) ''^ (
R3ur 'ordQ And ma4e us submissi-e unto Aou and of our o2s$rin& a naCon submissi-e unto
Aou> and show us our 5anaasi4 Jall the ceremonies of $il&rima&e - *aBB and Umrah> etcK> and
acce$t our re$entance. Truly> Aou are the 3ne Who acce$ts re$entance> the 5ost 5erciful.S
JSurat al-%aEarah+ .6)K
!slam that he says you must 4now is the reli&ion of the #ro$het 5uhammad sallallahu Dalayhi
wa sallam> because !slam is the reli&ion of 5usa> D!sa and !braheem. The only thin& is when
5uhammad sallallahu Dalayhi wa sallam came> the details and the $rinci$les of the #ro$het
5uhammad sallallahu Dalayhi wa sallam abro&ated the $re-ious reli&ions. =ews durin& the
Cme of 5usa were 5uslims. :hrisCans durin& the Cme of D!sa were 5uslim. They submi(ed
to the teachin&s of D!sa> of course we are tal4in& about the belie-ers of them. 0ow in this
Cme if they were true followers of 5usa and D!sa> they would follow what is in the "ur’an
and what the #ro$het 5uhammad sallallahu Dalayhi wa sallam told them to follow and
adhere to. !f they were true belie-ers in their own reli&ion J:hrisCanity and =udaismK> they
would follow what the #ro$het 5uhammad sallallahu Dalayhi wa sallam came with. That is
clear and beyond a doubt.
Aou hear the modernists and those $ro interfaith> the wic4ed $eo$le of the interfaith> the
de-iants of this Ummah and the cancer of this Ummah tell you that Allah $raised the =ews
and :hrisCans of today in the "ur’an and they &ear -erses to suit their desires.
ه -ل

لا-

, م

' , م

, -ƒ-

ا~

لا;

ر

ا~

ن

لا;

ا;-اه , ي-ل

ا;

ا;ن

م

' , ي-ل

ا ن إ

ى
ـ
V

;

م

|

-

ل

ع ~

;

=

V

;

م

|

-

ر

-نع م

ه ر

ج

'

م

| ل

-

ا=

لا~

J

م ع ;

ر

= 7

ا م

;

-

ل

ا;

ن ;ن

,

=

ي

م

ه :-ر--لا) `' (
GerilyQ Those who belie-e and those who are =ews and :hrisCans> and Sabians> whoe-er
belie-es in Allah and the 'ast 1ay and do ri&hteous &ood deeds shall ha-e their reward with
their 'ord> on them shall be no fear> nor shall they &rie-e. JSurat al-%aEarah+ 66K
They use this -erse and say loo4> we are all brothers and sisters and these &uys are &oin& to
*ea-en with us. This -erse means durin& their Cme there were those who were ri&hteous.
1urin& the Cme of 5usa there were those who were ri&hteous and durin& the Cme of D!sa
there were those who were ri&hteous> that is what the -erse is tal4in& about. 1urin& our
Cme now Jdurin& the Cme aIer 5uhammad sallallahu Dalayhi wa sallamK> if there were any
true followers of D!sa or 5usa Dalayhimus-salaam> they would listen to the messa&e of their
5essen&er 5usa and D!sa and follow 5uhammad sallallahu Dalayhi wa sallam. !f they were
#a&e N 76
true followers of their 5essen&ers> they would end u$ followin& the footste$s of the
#ro$het 5uhammad sallallahu Dalayhi wa sallam.
So in reality> we are the true followers of 5usa and D!sa today because as a condiCon for
their own #ro$hethood> they &a-e an oath to Allah that if 5uhammad sallallahu Dalayhi wa
sallam was sent durin& their Cme then they would belie-e in him and follow him. This was a
condiCon for their own #ro$hethood> not e-en for their $eo$le but for their own
#ro$hethood. That is them themsel-es> they ha-e to follow the #ro$het 5uhammad
sallallahu Dalayhi wa sallam if he was sent in their Cme. !f that is durin& their Cme and that is
for them> ima&ine for their followers. Thousands of years aIer they died> they ha-e to follow
the commands of the #ro$het 5uhammad sallallahu Dalayhi wa sallam.
J

;~

ر

م

-

ء

اج

م

-

ة, م

-

= ;

~
,
ا-

- ,م

م-

-

-

-

' ام

ل

, --

-

ن

لا _ ا-

-م ه

لا -

=

'

ذ

إ

;

ه

ن

ر

~

ن-

ل

;

ه -

, ن

م ; -

ل

م

-

ع

م

ام

ل

_ -~

م

ۚ م

-

ل ل

ع م

-

-

=

'

;

م

-

ر

ر

-

'

'

J

ا-

ذ ذـ ى
ـ
¡ ر

~

إ

ۖ ان

ر

ر

-

'

ا;ل

ا-

ۚ , ي-ه ا~

لا , م

م-

ع

م

ان

'

;

ا;-| ش

ا-

J

ا-

:نارمع J')
^' (
And JrememberK when Allah too4 the :o-enant of the #ro$hets> sayin&+ RTa4e whate-er !
&a-e you from the %oo4 and *i4mah Junderstandin& of the 'aws of Allah> etcK> and
aIerwards there will come to you a 5essen&er J5uhammad sallallahu Dalayhi wa sallamK
con@rmin& what is with youZ you must> then> belie-e in him and hel$ him.S Allah said+ R1o
you a&ree Jto itK and will you ta4e u$ 5y :o-enant Jwhich ! conclude with youK;S They said+
RWe a&ree.S *e said+ RThen bear witnessZ and ! am with you amon& the witnesses Jfor thisK.S
JSurat Aali !mraan+ .K
All the 5essen&ers had to &i-e a $romise that they would. !f that is the 5essen&ers and that
is in their lifeCme> ima&ine how it is now. That is the belief in !slam> so no the :hrisCans are
not 5uslims and the =ews are not 5uslims. The 5uslims are those who belie-e in Allah and
the #ro$het 5uhammad sallallahu Dalayhi wa sallam. We belie-e that $art of belie-in& in D!sa
and 5usa is that they will tell their $eo$le and they ha-e told their $eo$le> and Allah made
them $romise themsel-es that if 5uhammad sallallahu Dalayhi wa sallam is sent they will
acce$t him.
Allah said in the "ur’an+
...م

>

~

(

ا ه -ل

لا -نع , ي-لا ن إ

:نارمع J') '° (
Truly> the reli&ion with Allah is !slam. JSurat Aali !mraan+ .)K
These -erses are directed at those who belie-e in interfaith+
#a&e N 77
, ي ر

~ ا=

ل

ا , م - ر

= 7

ا ¿- ;

ه ;

ه

ن

م J

-

-

ي

-

ان

ي- م

>

~

(

ا ر

-

-

-

-

ي

;

:نارمع J') ^º (
And whoe-er see4s a reli&ion other than !slam> it will ne-er be acce$ted of him> and in the
*ereaIer he will be one of the losers. JSurat Aali !mraan+ /K
!slam is the reli&ion that Allah bestowed on this Ummah. Allah bestowed it on this Ummah
and considered it the $ri-ile&e of all $ri-ile&es.
م

>

~

(

ا م

-

ل

~ -‚ ر

;

¿-م

ع

ن م

-

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م

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ن

ي- م

-

ل

~ ل

م

-

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م

;

-

ل

ا...
...ان

ي- :---املا) * (
This day> ! ha-e $erfected your reli&ion for you> com$leted 5y Fa-our u$on you> and ha-e
chosen for you !slam as your reli&ion. JSurat al-5aa’idah+ <K
These are to show you the shell of belief in !slam> that one must belie-e in !slam. 3ne must
@rmly belie-e that the 1een of !slam is the only 1een acce$table to Allah.
T9E FO,N5ATION ACTIONS OF ISLA8
!slam means to 4now the acCons that you are obli&ated to do Jthe foundaConal acCons that
one must do to be a belie-erK.
: م

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These ma(ers are not the only ma(ers of acCons of !slam> but the $rinci$les for acCons in
!slam. #art of !slam is 4nowin& the foundaCon acCons of !slam> adherin& to them> submiMn&
to them and followin& them.
We too4 4nowled&e and his de@niCon of 4nowled&e is 4nowin& Allah> 4nowin& the #ro$het
5uhammad sallallahu Dalayhi wa sallam and 4nowin& the reli&ion of Allah. We too4 these
Euic4ly because 4nowled&e in Allah> 4nowled&e in the #ro$het 5uhammad sallallahu Dalayhi
wa sallam and 4nowled&e in !slam will be ta4en a&ain later on when we tal4 about the three
$rinci$les of !slam. Those are the three ma(ers that you are &oin& to be as4ed about in the
&ra-e> so those are the Usool Ath-Thalaathah that we will tal4 about. The only reason we
menCon them here is because he de@ned 4nowled&e as 4nowled&e in those three> that is
the true 4nowled&e.
#a&e N 7
CLASS FIFE
%efore ! start> let me say may Allah reward you and those who follow us on the internet. 5ay
the Cme they ta4e out in $ursuit of 4nowled&e be the $ath that causes them entry to
*ea-en %i’ithnillah Ta’aala.
%efore we start the class> ! want to ma4e two Euic4 comments. The @rst one is that the last
class Jwhich was number fourK was a$$roHimately an hour and a half or so> without the
EuesCons and answers. ! did not realise how lon& it was unCl aIer the class. 0o one here
com$lained and ! can actually loo4 at the faces o-er here and monitor the boredom and
com$rehension le-el throu&h the notes and throu&h the faces> and that is why it went on for
o-er an hour and a half. 0o one here com$lained> but ! did &et some emails that it was too
lon& for one class. *earin& from the brothers and sisters who study throu&h the internet is
-ery essenCal and im$ortant. We encoura&e that and we will &o by that !nshaa Allah and we
will ma4e our classes shorter.
The neHt one is that in any ma(er li4e that> we would li4e to hear su&&esCons from our
brothers on the internet. For eHam$le> last class we s$o4e u$on the di2erence between
WaaBib and Fardh. When ! s$ea4 here> ! can tell the com$rehension le-el o-erall and ! was
eH$ecCn& to be Wooded on EuesCons about WaaBib and Fardh accordin& to the three
!maams on one side and Abu *aneefah on the other side. ,-en thou&h ! &ot tens of emails
and teHts on the class> only one was on that issue. 0o one here as4ed and it was Bust one
email that ! &ot $ertainin& to the issue of WaaBib and Fardh. ! had assumed ! was &oin& to &et
a lot of EuesCons li4e that. ! would li4e to 4now the in$ut of the brothers both here and
throu&h the internet so we can be(er the classes. For eHam$le> ! elaborated on that issue
and if the com$rehension le-el is not too much ! can eH$lain it in maybe three liners.
Actually if you loo4 into the elucidaCons on Usool Ath-Thalaathah> most DUlamaa brieWy
menCon this thin&. ! menConed it in somewhat of detail because Allah 4nows what the
future holds for us and if the classes will conCnue> so we want to absorb as much 4nowled&e
as we can in many @elds within the Tawheed.
When ! as4ed why no one as4ed me about the issue of WaaBib and Fardh> e-eryone said it
was -ery clear which ! @nd Alhamdulillah amusin& because ! remember the @rst Cme !
studied it and ! had absolutely no idea what ! was studyin&. ! remember the @rst Cme ! heard
of this $arCcular ma(er and it was -ery diOcult for me> but Alhamdulillah e-eryone
understands it. ,-en se-en year old 5uhammad my belo-ed student> he called me a&ain> !
as4ed him many EuesCons and he recited "ur’an. ! as4ed him what did you learn from last
class 5uhammad; Se-en year old 5uhammad said ! learned the di2erence between WaaBib
and Fardh. *e is actually -ery> -ery smart so ! cannot say if 5uhammad 4nows it e-eryone
4nows it> but Alhamdulillah no one as4ed EuesCons and ! am assumin& that it is clear.
3therwise we truly welcome EuesCons> es$ecially on that and ! &i-e them $recedent o-er
any other EuesCons. We welcome 0aseehah on the be(erment of the class> su&&esCons to
#a&e N 7)
elaborate on this issue or to ta4e away elaboraCon from these ma(ers is -ery essenCal. We
would li4e to hear it and it will not be ta4en o2ensi-ely. =ust li4e we hear EuesCons on
substanC-e ma(ers> we want to hear technical EuesCons on the *alaEah.
0ow let us &et started. This is our @Ih class and we ha-e been tal4in& about the four
introductory ma(ers that the author menCons. *e says the @rst one of the four is
4nowled&e and he menCons his de@niCon of 4nowled&e which is to 4now Allah> to 4now the
#ro$het 5uhammad sallallahu Dalayhi wa sallam and to 4now the reli&ion with $roof. That is
the @rst of the four ma(ers. We s$o4e about Allah> we s$o4e about the #ro$het 5uhammad
sallallahu Dalayhi wa sallam and we s$o4e about reli&ion.
T9E O05E0 OF T9E 5EFINITION OF KNO)LE5$E
The @rst $oint for today is the order he menCons the de@niCon of 4nowled&e in. 9nowin&
Allah> 4nowin& the #ro$het 5uhammad sallallahu Dalayhi wa sallam and 4nowin& the
reli&ion. !f you loo4 in Adh-1hurar Jرر~لاK and other boo4s you mi&ht @nd the order a li(le
bit di2erent> where he would menCon Allah> then reli&ion and then the #ro$het 5uhammad
sallallahu Dalayhi wa sallam. Why is that; The reason is two reasons. The @rst reason is the
#ro$het 5uhammad sallallahu Dalayhi wa sallam and !slam Jreli&ionK are inse$arable> so it
does not ma(er which one you name @rst.
The second reason behind that is he used DWa’ J;

K+
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-

ر

ع

م

; ، م

ل

~

;

ه -

ل

ع ل

ا ىل

~

ه -

-

ن

ة

-

ر

ع

م

; م

>~

(

ا ,

ي- ة

-

ر

ع

م

ة ل

ا-
9nowin& Allah and the #ro$het 5uhammad sallallahu Dalayhi wa sallam and 4nowin& !slam.
When you use DWa’ which means and in Arabic> it does not necessarily mean an order. 5ost
of the Cme it does mean an order> but it does not necessarily mean an order.
KNO)IN$ ALLA9C T9E 20O29ET 8,9A88A5 AN5 T9E 0ELI$ION
)IT9 20OOF
*e says you ha-e to 4now Allah> the #ro$het 5uhammad sallallahu Dalayhi wa sallam and
!slam with $roof. We tal4ed about Allah and we tal4ed about the #ro$het 5uhammad
sallallahu Dalayhi wa sallam> and we are &oin& to tal4 in more detail about him because these
three that he &i-es as the de@niCon of 4nowled&e are the core of this boo4. 0ow we are Bust
menConin& them as the A%: of 4nowled&e> for number one of the four introductory ma(ers.
*e says you ha-e to 4now $roof and we sto$$ed at the issue of $roof> so let us tal4 about
that today.
#a&e N 7
)9AT IS T9E 5EFINITION OF 20OOF7
The author said+
ة ل

ا-
#roof literally means somethin& that leads to that which is sou&ht. We menConed there is a
'u&hawi J¡;€لK Jlin&uisCc or literalK and !sClaahi J¿=>ط~اK JShar’eeK de@niCon. !n a
reli&ious conteHt> $roof JAdillah Jةل-'KK means teHtual and intellectual $roof. %y teHtual $roof
we mean that which is aOrmed by re-elaCon Jthe "ur’an and the SunnahK and that which is
directly deri-aC-e from them Jli4e !Bmaa’ and "iyaas J,ا--KK. That is one ty$e of $roof here.
!t also means 4nowin& Allah> *is 5essen&er and *is 1een throu&h the use of intellectual
$roof> which is $ro$er in these areas. To be obser-ant of the creaCons of Allah> and Allah
menCons it in the "ur’an.
ه -اي

' , م ;

And amon& *is Si&ns. =ust that by itself is menConed ele-en Cmes in the "ur’an. Amon& the
Ayaat of Allah> the $roof of Allah> the e-idence of Allah> the si&ns of Allah and the lessons of
Allah is the creaCon> to loo4 into the s4y> the earth> the oceans> the day and the ni&ht. To
analyse and loo4 at that is in the "ur’an.
¿-ل

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لا;

J

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لا ~ >

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ء
,
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ة, -

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;

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ا=

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لا;

:-ر--لا)
'`' (
GerilyQ !n the creaCon of the hea-ens and the earth> and in the alternaCon of ni&ht and day>
and the shi$s which sail throu&h the sea with that which is of use to man4ind> and the water
JrainK which Allah sends down from the s4y and ma4es the earth ali-e therewith aIer its
death> and the mo-in& Jli-in&K creatures of all 4inds that *e has sca(ered therein> and in the
-eerin& of winds and clouds which are held between the s4y and the earth> are indeed Ayaat
J$roofs> e-idences> si&ns> etcK for $eo$le of understandin&. JSurat al-%aEarah+ .68K
!n addiCon to that $roof are $hysical miracles that occurred durin& the life of the #ro$het
5uhammad sallallahu Dalayhi wa sallam at his hands> by the will of Allah. 'i4e water
s$rin&in& from his @n&ers> s$ea4in& to inanimate obBects and them res$ondin& to him and
roc4s &i-in& him Salaam. Amon& the $roof that is also menConed here that should be 4nown
#a&e N .
is a2airs that the #ro$het sallallahu Dalayhi wa sallam foretold of the unseen in the "ur’an
and the Sunnah that could ha-e only been 4nown from Allah and re-elaCon> and that had
occurred eHactly as he told them and some that we are awaiCn& for them to occur.
The author states that you need to 4now $roof. Aou need to understand $roof because it will
&i-e you a be(er understandin& of the ma(er that he is tal4in& about. The essenCal ma(ers
of Tawheed> the core ma(ers of Tawheed and the $rinci$le ma(ers of Tawheed need to be
belie-ed in @rmly and decisi-ely with no doubts. And usually> it is $roof that leads you to
that.
%efore we &et to the neHt $oint> let me say when we &et to the core $art of the boo4 li4e !
said> we are &oin& to &o o-er 4nowin& Allah> 4nowin& the #ro$het 5uhammad sallallahu
Dalayhi wa sallam> 4nowin& the reli&ion and 4nowin& them with $roof. So because we tal4ed
about $roof in detail here> when we &et there we are &oin& to refer you bac4 to the
be&innin&. We are &oin& to say remember we tal4ed about $roof before> &o refer to it o-er
there instead of re$eaCn& it a&ain. 'i4ewise in the future !nshaa Allah we are &oin& to study
Usool and when we study Usool we are not &oin& to &o into de$th tal4in& about WaaBib and
Fardh and the di2erence amon& the FuEahaa’ in that ma(er. We are &oin& to say remember
we menConed that in Tawheed; Fo refer to that o-er there. That is why we elaborate on
some ma(ers> so in the future they are &oin& to sa-e us some Cme.
IS TA=LEE5 2E08ISSIBLE IN 8ATTE0S OF BA=EE5A97
:an you do TaEleed J--ل--K Jwhich is followin& or imitaCn&K of a Shay4h> scholar or a
4nowled&eable $erson in ma(ers of DAEeedah or must you 4now the $roof; !s it a
$rereEuisite to 4now the $roof; !s your !maan acce$ted if you do not 4now the $roof; We
ha-e a man who is 4nowled&eable and one who is i&norant> they ta4e their Shahaadah> they
fully belie-e in Tawheed and they ha-e no doubt in it but they do not 4now the $roofs. !f you
as4 them for the $roofs> they are not &oin& to 4now it. The scholars tal4ed about this ma(er
under+
--ا-

ع

ل

ا ¿- -ل

-

م

ل

ا ن

ام

يإ

ة =

~
5uEallid is the imitator. !s the !maan of one who is an imitator &ood or not; The author says
you need to 4now $roof for these ma(ers. 1o you really need to 4now them as a must or is
it a recommendaCon and is your !maan acce$ted or not; This is what the scholars discussed.
5any thin4 this is an easy ma(er but in reality it is not and it is fou&ht on two di2erent
fronts.
The @rst front is the maBor one> and that is between the sect of the 5u’ta?ilah Jةل,-عمK on
one side and Ahlus-Sunnah wal-=amaa’ah JusK on the other side. 3ne of the many
characterisCcs of the 5u’ta?ilah is that they reBect the faith of one who does not 4now $roof
#a&e N 6
of the ma(ers of DAEeedah. Some a(ribute this to the sect of the Ashaa’irah J-رعاش'K and
they say that the Ashaa’irah also reEuest the same as the 5u’ta?ilah. *owe-er al-"ushayri
and other scholars of the Ashaa’irah said it is not true that Abu al-*asan al-Ash’ari Jthe
father of the Ashaa’irahK said that and that he the father of the Ashaa’irah Jwhich we belie-e
he later recanted fromK belie-es that the belief of a 5uEallid is true. So basically it is
between Ahlus-Sunnah and al-5u’ta?ilah and number two> it is between Ahlus-Sunnah
themsel-es. 3-erall> there are three o$inions on this ma(er.
T9E FI0ST O2INION< 6O, 8,ST KNO) T9E 20OOF
The @rst o$inion is you ha-e to 4now $roof for ma(ers of DAEeedah. !f you do not 4now the
$roofs for the ma(ers of DAEeedah> your !maan is reBected. This is what ar-Raa?i> Abu al-
*asan al-Aamidi and the o-erwhelmin& maBority of the 5u’ta?ilah said. Abu al-5udha2ar
as-Sam’aani said it is not $ermissible for a layman to blindly follow in ma(ers of DAEeedah>
accordin& to some of the FuEahaa’ and the $hiloso$hists. Aou must 4now $roof from the
"ur’an> !Bmaa’> "iyaas or whate-er it may be J$ertainin& to your DAEeedahK and the
5u’ta?ilah resort a lot to DAEl JJ-عK.
T9E SECON5 O2INION< IT IS NOT OBLI$ATO06 TO KNO) T9E 20OOF
The second o$inion is that you do not ha-e to 4now the $roof. Followin& the sayin& of a
scholar> imitaCn&> mimic4in& and followin& the scholar JTaEleedK is a way to &o about and it
is acce$ted> as lon& as you are @rm in your faith and you ha-e no doubts Jthat is im$ortantK.
That is the o$inion of the o-erwhelmin& maBority of Ahlus-Sunnah wal-=amaa’ah.
The @rst o$inion is that you must 4now the $roof as a condiCon for your belief> basically the
5u’ta?ilah. The second o$inion is that you do not need to 4now the $roof as lon& as you
follow in the truth> without ha-in& any hesitaCon or doubt.
T9E T9I05 O2INION< LOOKIN$ INTO T9E 20OOF IS 9A0AA8
The third o$inion is that loo4in& into $roof is *araam> because if you are not Euali@ed then
loo4in& into $roof could cause you to &o astray. This is a(ributed to some of the followers of
!maam Ahmad !bn *anbal. ! am &oin& to ta4e this last o$inion out because ! thin4 it is really
ta4en out of conteHt and that it is an eHce$Conal sayin& for some of the -ery> -ery few who
may be searchin& into $roof i&norantly> which may cause them to ha-e doubts. Someone
who cannot com$rehend $roof to the $oint that it is actually &oin& to cause a counter a2ect
and &et him to be mis&uided must &o to a scholar to &o throu&h that $roof. So we will ta4e
that out because it is ta4en in a s$ecial conteHt.
T9E S,88A06 OF T9E FI0ST T)O O2INIONS
#a&e N <
The summary on the @rst two o$inions is that if one is at a le-el where he is able to maintain
$roof and a(ain it> then he should see4 $roof in DAEeedah and other ma(ers. That is why we
study this in such detail. 0ow if one is a layman or one who is not able to absorb and
com$rehend the $roof> then he does not need to 4now the $roof as lon& as he is @rm on his
belief with no doubts. !n both situaCons> one who acce$ts !maan without 4nowin& $roof is
considered a belie-er> whether he is 4nowled&eable or not and whether he is a layman or
not.
The o$inion that said one must 4now $roof> they im$ose u$on one to 4now $roof as the @rst
obli&aCon.
ر=نلا ;ه بجا; J;' للدتسلاو
The 5u’ta?ilah said the @rst obli&aCon is that you need to see4 reasonin& and $roof. That is
the @rst obli&aCon they im$ose u$on one. The sim$le res$onse to that is that the $roof is
sou&ht to &et the &oal. !f someone achie-es the correct &uidance by followin& and imitaCn&>
then he has achie-ed the &oal.
As-Safaareeni &a-e a summary Euote on this ma(er. *e said the truth on this ma(er that no
one can e-ade is the -alidity of the belief of a follower. A follower meanin& one who imitates
someone else Jone who does TaEleedK. TaEleed means to &et to the ri&ht $ath> and this
$erson chose a way to &et to the ri&ht $ath. What he is sayin& is that $roof is meant to &et to
the ri&ht $ath> so if someone &ets it by doin& TaEleed then he has achie-ed the &oal. An-
0awawi also a&reed and &a-e statements similar to this in Sharh 5uslim Jمل~م †رشK.
Shay4h Ali al-9hudhayr said it is $ermissible to follow in DAEeedah ma(ers> as lon& as you are
@rm in what you su$$osedly imitate> follow and do TaEleed in and ha-e absolutely no
doubts> e-en if you do not 4now the 1aleel. 5ay Allah hasten his release from the Arabian
#eninsula $risons> he was amon& the scholars who were ta4en on the same day with the
same issue as Shay4h 0aasir al-Fahd. !bn DUthaymeen followed alon& with that same
conclusion and said it is $ermissible to follow in ma(ers of DAEeedah> as lon& as one has no
doubts.
20OOFS T9AT TA=LEE5 IS 2E08ISSIBLE
The @rst one is that Allah directed $eo$le to as4 the $eo$le of 4nowled&e. !f you do not
4now somethin&> Allah directed you to as4 the $eo$le of 4nowled&e. Allah said in the
"ur’an+
ن ;م

ل

ع

-

V

م

-

ن-

نإ

ر

-

-

لا J

ه '

ا;ل

'

~

ا-

... :J=نلا) '* (
So as4 of those who 4now the Scri$ture Ulearned men of the Tawraah JTorahK and the !nBeel
JFos$elKV> if you 4now not. JSurat an-0ahl+ 8<K
#a&e N 8
ن ;م

ل

ع

-

V

م

-

ن-

نإ

ر

-

-

لا J

ه '

ا;ل

'

~

ا-

... :ءا--نلا) ` (
So as4 the $eo$le of the Reminder UScri$tures - the Tawraah JTorahK> the !nBeel JFos$elKV if
you do not 4now. JSurat al-Anbiyaa’+ 7K
As4 the $eo$le of 4nowled&e. As4 what; *e did not say what to as4 about Jthe substance of
itK. !n Arabic> this is called *athf Fil-5uta’allaE J_لع-ملا ¿- ~-=K. *e did not say what to
as4 about. !s it $rinci$le ma(ers of !slam JTawheedK or is it &eneral FiEh ma(ers; !t is not
there> that is *athf Fil-5uta’allaE. The answer is all of that. Tawheed> the @rst encom$asses
all of that whether it may be ma(ers of Tawheed li4e we are studyin& here or secondary
ma(ers which are FiEh ma(ers Jli4e La4ah> *aBB> Salah and the details of thatK. That is $roof
that one’s !maan is &ood if he as4s.
The second $roof is that Allah said in the "ur’an+
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3f e-ery troo$ of them> a $arty only should &o forth> that they Jwho are leI behindK may &et
instrucCons in J!slamicK reli&ion> and that they may warn their $eo$le when they return to
them> so that they may beware Jof e-ilK. JSurat at-Tawbah+ .66K
The meanin& of it is that a 4nowled&eable &rou$ need to stay bac4 and warn the other
$eo$le when they return to them> so that they may be aware of the e-il and the &ood and
4now the di2erence. %asically> a &rou$ of $eo$le should stay bac4 and teach this reli&ion. !n
this -erse> warn is suOcient. Teachers stay bac4 and teach and others follow> and it also did
not say $roof li4e the @rst -erse.
The third $roof is that Allah says to the #ro$het 5uhammad sallallahu Dalayhi wa sallam+
4

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So if you J3 5uhammad sallallahu Dalayhi wa sallamK are in doubt concernin& that which We
ha-e re-ealed unto you> Ui.e. that your name is wri(en in the Tawraah JTorahK and the !nBeel
JFos$elKV then as4 those who are readin& the %oo4 Uthe Tawraah JTorahK and the !nBeel
JFos$elKV before you. Gerily> the truth has come to you from your 'ord. So be not of those
who doubt JitK. JSurat Aunus+ )8K
5eanin& if you are in doubt 3 5uhammad sallallahu Dalayhi wa sallam Jand of course the
#ro$het sallallahu Dalayhi wa sallam had no doubtsK> then as4 other $eo$le. So laymen can
#a&e N /
as4 and follow. !n all of these it says as4> but it does not also include that you ha-e to 4now
any $roof in it. !t does not state that you ha-e to 4now> memorise or @nd out the $roof.
The fourth $roof is in the *adith of the #ro$het 5uhammad sallallahu Dalayhi wa sallam.
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!n Sahih 5uslim. The #ro$het sallallahu Dalayhi wa sallam said whoe-er says 'aa !laaha
!llallah 5uhammadar-Rasoolullah> then his wealth and his blood has become in-iolable.
They become sacred> no one can touch it and Allah subhaanahu wa ta’aala will hold him
accountable and as4 him. Why was his blood and wealth held sacred and in-iolable; *e said
as lon& as he says 'aa !laaha !llallah 5uhammadar-Rasoolullah. 1id he say whoe-er says 'aa
!laaha !llallah with $roof; *e merely said whoe-er says 'aa !laaha !llallah. !f $roof was
obli&atory to 4now> he would ha-e added that and it would ha-e been in the *adith.
The neHt $roof is one of the $roofs !bn DUthaymeen em$hasised. !&norant $eo$le and
laymen cannot do !BChaad J-ا|-جاK> encom$ass $roof> memorise it and raConalise it. When
you are tellin& them they ha-e to 4now the $roof> in reality you are as4in& them somethin&
which is abo-e their means and Allah said in the "ur’an+
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Allah burdens not a $erson beyond his sco$e. JSurat al-%aEarah+ 66K
What is obli&atory and the obBecC-e is that one @rmly belie-es without any doubt> whether
it is throu&h $roof or throu&h followin&. 5ost of the FuEahaa’ Jءا|--K said if you cannot
force laymen to 4now $roofs on ma(ers of FiEh because it is too bi& of a hardshi$ on them>
we cannot force them to learn $roofs on ma(ers of DAEeedah because that is an e-en bi&&er
hardshi$ on them.
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'et me &i-e you the summary in ,n&lish. 1humaam !bn Tha’labah came to the #ro$het
sallallahu Dalayhi wa sallam. *e tethered his camel by the door and he told the #ro$het
sallallahu Dalayhi wa sallam ! am &oin& to be harsh on you. *e is a %edouin> their nature was
a li(le bit di2erent and he is tryin& to tell the #ro$het sallallahu Dalayhi wa sallam my nature
is a li(le bit di2erent. *e said which one of you is !bn Abdul-5u(alib; The #ro$het sallallahu
Dalayhi wa sallam said ! am !bn Abdul-5u(alib. *e said you are 5uhammad; *e said ! am
5uhammad. So he said ! am &oin& to be harsh on you> ! am not &oin& to ta4e it $ersonal and
you do not ta4e it $ersonal. *e be&an to as4 the #ro$het sallallahu Dalayhi wa sallam about
the 3neness of Allah. Then he said did Allah send you; And the #ro$het sallallahu Dalayhi wa
sallam said yes> Allah sent me with the 3neness of Allah. Then he be&an to as4 him about
each Faraa’idh of the @-e $illars> as4in& him by Allah was he sent to con-ey that. AIer he
as4ed and he belie-ed> he raised his hand and said 3 5essen&er of Allah> ! shall not add to
these ma(ers nor shall ! subtract from them. ! am &oin& to belie-e in these ma(ers that you
Bust told me about. *e as4ed a few EuesCons about the 3neness of Allah> the Shahaadah>
the Faraa’idh and the @-e $illars> and he acce$ted from the truthfulness of the #ro$het
5uhammad sallallahu Dalayhi wa sallam. *e acce$ted !maan with no doubt and he leI.
An-0awawi commented on this *adith in Sharh 5uslim and he said this is $roof of what the
!maams went to> that laymen followers who belie-e do not ha-e to 4now $roof as a
condiCon of them bein& belie-ers. An-0awawi went on to say it is suOcient for them that
they ha-e @rm belief with no doubt or hesitaCon> unli4e what al-5u’ta?ilah said. An-0awawi
said it is deri-ed from this *adith. Why is it deri-ed from this *adith; %ecause the #ro$het
sallallahu Dalayhi wa sallam a$$ro-ed 1humaam on his belief of belie-in& without any $roof.
There was no eHchan&e of $roof in there. *e was ne-er EuesConed or as4ed do you 4now
#a&e N 7
these $roofs; 1o you 4now this miracle and do you 4now that miracle; So that is $roof that
one does not ha-e to 4now the $roof.
The neHt $roof is that when the Sahaabah entered the lands of the non Arabs> they acce$ted
the !maan of the $eo$le. The %edouins and the non Arabs> none of them were ordered to sit
and recite $roof> nor were some Eui??ed and nor were some tested as to what is your $roof
that you belie-e in 'aa !laaha !llallah 5uhammadar-Rasoolullah Jli4e that which al-
5u’ta?ilah sayK.
'oo4 at the sayin&s of some of the scholars. An-0awawi said whoe-er says Shahaadah truly
belie-in& in it> e-en if he is a 5uEallid Ja follower or imitatorK> he is a belie-er. This is
because the #ro$het sallallahu Dalayhi wa sallam thou&ht it was suOcient to hear the
Shahaadah of many and did not reEuest that they 4now the $roofs of Tawheed and
DAEeedah> and the accumulaCon of the *adith on this are authenCc and 5utawaaCr J
ر-ا;-مK. That is a statement of an-0awawi. !bn DAEeel Rahimahullah said it is not a &oal to
4now the $roof. To 4now the $roof is Bust means to ma4e your belief @rm> and if this
ha$$ens without 4nowin& $roof that is suOcient.
!n the fourth -olume of his boo4 Al-Fasil JJ~-لاK Jaround or aIer $a&e thirty @-eK> !bn *a?m
said e-eryone else other than the 5u’ta?ilah said anyone who belie-es in his heart a true
belief without any doubts> says it on his ton&ue J'aa !laaha !llallah 5uhammadar-
RasoolullahK> acce$ts e-erythin& the #ro$het sallallahu Dalayhi wa sallam came with is the
truth and denounces e-erythin& other than that then he is a belie-er e-en if he is a 5uEallid
and $roof is not a $rereEuisite. !n his boo4 on Usool JRawdhat An-0aadhir Jر’انلا ة‚;رKK>
!bn "udaamah said the !maan of a 5uEallid Ja follower or imitatorK is &ood. 3f the
contem$orary scholars commenCn& on Rawdhat An-0aadhir> ShanEeeC Rahimahullah
followed alon& in that o$inion. 'i4e ! menConed earlier> Safaareeni said the truth on the
ma(er that no one can e-ade is the -alidity of the belief of a 5uEallid. ! menConed to you
what Shay4h Ali al-9hudhayr Jmay Allah hasten his releaseK> !bn DUthaymeen and many
others said.
0ow we are done with the @rst ma(er of the four introductory ma(ers. The @rst ma(er is
4nowled&e> which is to 4now Allah> the #ro$het 5uhammad sallallahu Dalayhi wa sallam and
the reli&ion with $roof.
T9E SECON5 INT0O5,CTO06 8ATTE0< TO ACT ,2ON KNO)LE5$E

0umber two of the four introductory ma(ers is to act u$on 4nowled&e.
ه -

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#a&e N
T9E T62ES OF ACTIONS IN ISLA8
3ur @rst $oint on this ma(er is the ty$es of acCons in !slam. 0umber one is an ordain>
obli&atory> WaaBib> Fardh. Then you ha-e the Sunnah> 5ustahabb Jب=-~مK Jthe non
obli&atory that you &et reward forK. Then you ha-e the 5a4rooh J-;ر-مK Jthe disli4edK and
then you ha-e the *araam.
5O 6O, $ET 0E)A05 FO0 LEAFIN$ T9E 9A0AA87
*araam acCons need to be a$$lied. *ow do you a$$ly the *araam acCons; %y lea-in& them.
A$$lyin& 4nowled&e is a$$lyin& your 4nowled&e in ma(ers that are *araam> and in Shir4 as
well. *ow so; %y lea-in& it and by stayin& away from it.
1oes one &et reward if he a$$lies his 4nowled&e in ma(ers of *araam; As we menConed>
lea-in& sins and lea-in& Shir4 is one of the acCons of 4nowled&e. !f one lea-es Shir4 and one
lea-es sin> does he &et reward for it; The answer is that it is one of two situaCons. !f he
lea-es it for the sa4e of Allah> then it is li4e the *adith says in the Sahihayn+
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A sin will not be wri(en for one who thin4s or intends to do a sin. !f he commits the sin> it
will be wri(en as one sin. !f he thin4s and intends> it will not be wri(en a&ainst him. !n
another narraCon of the *adith> if he lea-es doin& that sin for reward from Allah then he
&ets reward for it.
That is the @rst one. !f he lea-es it for the sa4e of Allah> he &ets reward for it. !f he lea-es it
because he is la?y or he is unable to do that sin> he does not &et a reward. For eHam$le> his
homeboys did not $ic4 him u$ to &o to the bar so he says well Alhamdulillah ! &ot reward.
Aou did not lea-e because your boys did not come> so you do not &et reward. A &irl reBected
him and then he says Alhamdulillah ! did not commit Lina because the &irl reBected me. Aou
do not &et reward because you did not do it because you were unable to. !f you said you
4now what> e-erythin& is a-ailable for me but ! lea-e it for the sa4e of Allah> then that is
when you &et reward. !f the o$$ortunity is there and you lea-e it for the sa4e of Allah then
you &et reward. !f you do not do it because the chances are not there> then you do not &et
reward because of the narraCon of the *adith that ! menConed. So a$$lyin& 4nowled&e is
also in *araam.
#a&e N )
T9E ESSENTIAL AS2ECTS OF A22L6IN$ KNO)LE5$E
*e started with 4nowled&e and then he went to a$$lyin& 4nowled&e> because 4nowled&e
@Hes and corrects the intenCon and the method of a$$licaCon> that result in your acCon
bein& $ro$er. 0ow let us ta4e on some $ointers on the essenCal as$ects of a$$lyin&
4nowled&e and here we ha-e to thin4 and focus.
3ne of the maBor di2erences between the Salaf and those of us today is the -ariance
between 4nowled&e and acCn& u$on it.
Allah said in the "ur’an+
~

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ا ن ;ل

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:-ر--لا '' (
,nBoin you Al-%irr J$iety and ri&hteousness and each and e-ery act of obedience to AllahK on
the $eo$le and you for&et Jto $racCce itK yoursel-es> while you recite the Scri$ture Uthe
Tawrah JTorahKVQ *a-e you then no sense; JSurat al-%aEarah+ 88K
This is a EuesCon by Allah that is meant to rebu4e and re$rimand. Aou enBoin on other
$eo$le what you do not do yourself; !t is to rebu4e> re$rimand and scold for not a$$lyin&
that which you 4now and that which you $reach. !t was re-ealed about the scholars of %ani
!sra’eel but it a$$lies to the scholars of !slam> the followers of the #ro$het 5uhammad
sallallahu Dalayhi wa sallam and all $eo$le as well.
!bn Abbaas radhiallahu Danhuma said the =ews of 5adinah used to tell their friends and
relaC-es who were 5uslims to remain on !slam and that which that man is teachin& you
because he is s$ea4in& the truth> yet they themsel-es did not belie-e. They used to $reach
but did not act so this was re-ealed because of them. !bn =areer Rahimahullah said the
scholars of the =ews used to order the $eo$le to do the &ood by Allah> and they themsel-es
did sins.
This -erse is a re$rimand> but it is not a re$rimand because he ordered &ood. !t is a
re$rimand because he did not do the &ood. #ay a(enCon so no one will Euit on me aIer
today. ! do not want anyone to say the scruCny is so much on the students of 4nowled&e
that ! am Bust &oin& to Euit because ! would rather be i&norant and it is easier to be i&norant.
O05AININ$ T9E $OO5 AN5 FO0BI55IN$ T9E EFIL AN5 A22LICATION )IT9IN ONESELF A0E
T)O SE2A0ATE OBLI$ATO06 8ATTE0S
The $ro$er o$inion on this ma(er here is that ordainin& the &ood and forbiddin& the e-il>
and a$$licaCon of it within oneself are two se$arate thin&s. 3rdainin& the &ood and
forbiddin& the e-il is on one side and the a$$licaCon is on one side. They are two se$arate
#a&e N )7
obli&atory ma(ers and one does not dro$ if the other dro$s. There is a second o$inion on
this but the $ro$er o$inion of two o$inions on this ma(er is that ordainin& the &ood and
forbiddin& the e-il is on one hand> and a$$lyin& what you learn on yourself and on your
close ones that are under your control is another ma(er. 3ne does not dro$ if the other
dro$s. Some said if one falls into a sin then he should not deter others and that is the
wea4er of the two o$inions.
The -erse is basically sayin& you are doin& ri&ht in ordainin& the &ood> so then follow it
yourself. !t is not sayin& do not &o and con-ey the messa&e or sto$. The truth is that if you
are &oin& to con-ey the truth then follow it yourself. Aou refrain from the e-il you are tellin&
the $eo$le to refrain from and wor4 on yourself li4e you are tellin& $eo$le to do. !t is not a
re$rimand to sto$ one from ordainin& the &ood and forbiddin& the e-il> but rather to follow
in that which he is sayin& and that which he is teachin&.
!n Surat *ud> Shu’ayb said+
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ه -

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ع :-;ه) ^^ (
! wish not> in contradicCon to you> to do that which ! forbid you. ! only desire reform so far as
! am able> to the best of my $ower. And my &uidance cannot come eHce$t from Allah> in *im
! trust and unto *im ! re$ent. JSurat *ud+ K
A 8AN )9OSE ACTIONS 5O NOT 8ATC9 9IS KNO)LE5$E
#ay a(enCon to this *adith in %u4hari and 5uslim.
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Usaamah !bn Layd said the #ro$het sallallahu Dalayhi wa sallam said a man will be brou&ht
and $ut in *ell@re Jand in another narraCon he will be the @rst to be $ut in *ell@reK. *e will
circumambulate and &o around in a circle in *ell@re> li4e a don4ey of a &rindin& mill. Aou
4now how he &oes around the Wour &rindin& mill; That is how he will be. #eo$le of *ell will
&ather around him and say 3 so and so> Aaa Shay4h> Aaa DAalim> did you not order us to do
the &ood and forbid the e-il; 1id you not &i-e us those eloEuent sermons; 1id you not
a$$ear on satellite TG and tell us you ha-e to do this and you ha-e to do that; Were you not
#a&e N ).
tweeCn& us about this and that; Were you not AouTubin& us on this and that; Were you not
the one who was teachin& us what to do and what not to do; What on earth are you doin&
here;
They are sur$rised and they are in shoc4. The $eo$le in *ell are shoc4ed that he is there
because he is a Shay4h> he used to be called a Shay4h. The $eo$le in *ell are sur$rised to
see him in *ell because he was deemed $ious and ri&hteous. The man will say ! used to
order the others to do the &ood but ! myself ne-er did it> and ! used to forbid others from
the e-il while ! myself used to do it. !n Sahih At-Tar&heeb Wat-Tarheeb J ب--ر-لا _-=~
ب-هر-لا;K> the author said this is a man whose acCons do not match his 4nowled&e.
ONE IS $OIN$ TO BE =,ESTIONE5 ABO,T 9IS KNO)LE5$E ON T9E J,5$8ENT 5A6
V

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The *adith is in Tirmidhi and ad-1aarimi and it is authenCc. A man will not mo-e forward on
the =ud&ment 1ay one ste$ unCl he is EuesConed about four thin&s. The @rst thin& he is
&oin& to be as4ed about is how he s$ent his life. The second one is about 4nowled&e. 1id he
teach it and did he a$$ly it; 5ore so> did he a$$ly it; The third one is about his wealth>
where he &ot it and how did he s$end it. The fourth one is &oin& to be about how did he
wear out his youth. Those are the four ma(ers and the reason we brou&ht it is for the
second ma(er> that one is &oin& to be EuesConed about his 4nowled&e. !t is not to be
stac4ed u$ in one’s brain and not a$$lied.
SA6IN$ T9AT )9IC9 6O, 5O NOT 5O
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!n at-Tabaraani and al-9abeer and al-5undhari said it is authenCc. The #ro$het sallallahu
Dalayhi wa sallam said the eHam$le of a 4nowled&eable $erson who teaches and for&ets
himself to a$$ly it is li4e a lam$> li4e a li&ht> li4e a chandelier. !t li&hts to $eo$le> but it burns
itself. That is the eHam$le the #ro$het 5uhammad sallallahu Dalayhi wa sallam said.
#a&e N )6
~ ر

ر

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لا
!n 5usnad Ahmad> Sahih At-Tar&heeb Wat-Tarheeb> !bn *ibbaan and al-%ayhaEi. When he
went on the ni&ht of the !sraa’> the #ro$het sallallahu Dalayhi wa sallam saw $eo$le whose
ton&ues and li$s were bein& sliced with metal 4ni-es of @re. ,-ery Cme they were sliced>
they would return to their ori&inal state to be sliced a&ain without res$ite. The #ro$het
sallallahu Dalayhi wa sallam had =ibreel neHt to him. *e said =ibreel> who are these; Why are
they su2erin& li4e this; =ibreel said these are the $ublic s$ea4ers of your Ummah> they say
that which they do not do.
KNO)LE5$E T9AT 5OES NOT BENEFIT
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!n Sahih 5uslim> the #ro$het sallallahu Dalayhi wa sallam used to see4 refu&e.
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3 Allah ! see4 refu&e in Aou from 4nowled&e that does not bene@t> from a heart that does
not entertain fear of Allah> from a soul that is not saCs@ed and a su$$licaCon that is not
answered.
The #ro$het 5uhammad sallallahu Dalayhi wa sallam says ! see4 refu&e from 4nowled&e that
does not bene@t. !f there is one thin& that you are &oin& to lea-e with today> it is to 4now
this *adith. Wallahi if you truly com$rehend this> you will be in a&ony. !f you truly
#a&e N )<
com$rehend this> you will truly be in a&ony. 'et us be truthful with oursel-es today> how
many of us ma4e this 1u’aa;
! consider anyone who a(ends our classes as amon& the best of the best !nshaa Allah. This is
4nowled&e and not for worldly &ain. We do not eHchan&e money> we do not &o for the sa4e
of $o$ularity and it is not about contests. 0o one comes here to min&le with &irls and no
one comes here to Boin the o$$osite seH. 0o one comes here to listen to a few seHual Bo4es
under the banner of FiEh of 'o-e> while ha-in& maBor de@ciency in Walaa’ and %araa’. 0o
one comes here for that 4ind of stu2. Those who are @rm on the &uidance of Tawheed on
the 5anhaB are the followers of the #ro$het 5uhammad sallallahu Talayhi wa sallam and the
5essen&ers> and they are the carriers of 'aa !laaha !llallah. They are the re-i-ers who usually
&et tested li4e that of the trials of the 5essen&ers before> and at the same Cme they are the
ones who u$liI this Ummah from its dar4ness and its defeats. This is the Tawheed and this is
!slam> ta4e it or lea-e it. That is how we teach it.
So !nshaa Allah you are amon& the few of the few of the -ery> -ery> -ery> -ery few who study
this 1een and this Tawheed seriously and for no $ersonal &ain. 3ut of this few> who of us
ma4es the 1u’aa that the #ro$het 5uhammad sallallahu Talayhi wa sallam made Jsee4in&
refu&e in 4nowled&e that does not bene@tK; 3 Allah> ! see4 refu&e in Aou from 4nowled&e
that does not bene@t. ! 4now many who study throu&h the !nternet and who study with us
here and it is a &oal for them to be 4nowled&eable. A lot of them ma4e 1u’aa and always
say+
ام

ل

ع ¿ن-,

~

ر

... :ه=) ''' (
R5y 'ordQ !ncrease me in 4nowled&e.S JSurat Taha+ ..8K
%ut how many of us ha-e sou&ht refu&e from 4nowled&e that does not bene@t us; %e
truthful. 9nowled&e that does not bene@t us means 4nowled&e that we do not a$$ly. ! fear
that if we were to do a sur-ey on this ma(er> we would return with a hu&e disa$$ointment
to all of us. 'et us be truthful with oursel-es> when did one of us @d&et and shi-er with chills
li4e a wet bird before Allah> $leadin& and see4in& refu&e in Allah from 4nowled&e that does
not bene@t us;
! say this is the di2erence between the 9halaf Jthe la(er $eo$leK and the Salaf who carried
the le&acy of the Ummah. The curriculum for u$liIin& this Ummah is there> we ha-e it. We
ha-e it and we do not need those so called 5ufa44ir and thin4ers to come and blab> and
other ones who want to come and chan&e it. The curriculum for u$liIin& this Ummah is
there and it is solid. The &uidance is there and has been there for o-er fourteen centuries>
the $roblem is the a$$licaCon.
¿

-

ن

ي

V

م
,
ل

ع , م 4

-

ذ

;ع '

¿ن

إ

م

| ل

لا
#a&e N )8
The #ro$het sallallahu Dalayhi wa sallam used to ma4e that 1uTaa. The #ro$het sallallahu
Dalayhi wa sallam was successful in &eMn& the Sahaabah to a$$ly it. *e $rinted co$ies of the
teHts that we learn in the hearts of the Sahaabah. *e made it a &uidance that they acted
u$on and it became a total way of life for them. That is the secret. That ri&ht there is the
secret of how the #ro$het sallallahu Dalayhi wa sallam made the most successful naCon on
the ,arth from sha(ered> feudin&> %edouin> anarchists who were in the midst of a deserted
desert. They became the su$er$ower of the world in a historical> record brea4in&> li&htnin&>
bat of an eye Cme frame.
For thirteen years> the #ro$het sallallahu Dalayhi wa sallam was busy inscribin& this Tawheed
and DAEeedah in the hearts. !n the hearts and not on $a$er> not on :1> not on AouTube and
not on the internet. Today> many and most of the small students of 4nowled&e ha-e more
boo4s than the renowned DUlamaa who re-i-ed this Ummah. Al-5a4tabah Ash-Shaamilah J
ةلما~لا ة---ملاK which ! really ha-e not &o(en to 4now yet> it is somethin& you download
with thousands of -olumes. Whether it may be 4nowled&e that they had> we ha-e it.
Whether it is the way it is or&anised> the EuanCty> the $rint of it> how you &et it on :1 or
how you search it> many today ha-e more 4nowled&e than the renowned DUlamaa.
!n the "ur’an> Allah said about Aa’Eoob+
...-

ان

م

ل

ع ام

ل

م
,
ل

ع ;-

ل

ه

ن

إ

;

... :~~;ي) `^ (
And -erily> he was endowed with 4nowled&e because We had tau&ht him. JSurat Ausuf+ 6K
"ataadah says the meanin& of this -erse is that he was endowed with a$$licaCon and
a$$lyin& that which We tau&ht him.
بل= : ¡ر;-لا نا--~ Jƒ~

: 4را-ملا ,-ا ,ع ة-ل=لا ¿- م-عن ;-' ¿ر='
بل= _-- >- ، Jمعلل ملعلا -اري امنإ : Jا-- • Jمعلا ;' 4-لإ ب=' ملعلا
ملعلا بلطل Jمعلا _-- V; ، Jمعلل ملعلا
Sufyaan ath-Thawri was as4ed do you li4e to study or a$$ly what you study; *e said
4nowled&e is sou&ht to be a$$lied> so ne-er lea-e see4in& 4nowled&e for a$$licaCon and
ne-er lea-e a$$licaCon for see4in& 4nowled&e. What are you tryin& to say Sufyaan ath-
Thawri; %asically he is sayin& 4nowled&e and a$$licaCon come hand in hand. They are
inse$arable> you cannot se$arate the two.
!maam Ahmad told his students once that there is ne-er a *adith ! $assed by eHce$t that !
fully a$$lied it. *e fully a$$lied e-ery sin&le *adith. *e said ! once $assed by a *adith that
the #ro$het sallallahu Dalayhi wa sallam went to Abu Teebah for cu$$in& and he $aid one
1inaar. *e said so ! went to &o &et cu$$in& and ! $aid eHactly that which the #ro$het
sallallahu Dalayhi wa sallam $aid so ! can follow the eHact Sunnah. !mam Ahmad> you so
#a&e N )/
darin&ly say you a$$lied e-ery *adith; *e would ha-e ne-er said a word li4e that if he did
not truly a$$ly it. !n his 5usnad Ahmad> he had forty thousand *adith and it is said that he
memorised o-er a million. Aou a$$lied e-ery sin&le *adith; !braheem al-*arbi said ! was
with Ahmad !bn *anbal and ! was his com$anion. For twenty years> winter and summer> cold
days and hot days> ni&ht and day> not a sin&le day went by eHce$t !maam Ahmad was
a$$lyin& more in that day than he a$$lied the day before. Twenty years> day and ni&ht> he
said e-ery day he would a$$ly more than he did yesterday.
When the Salaf turned to 4nowled&e to study it> it a$$eared on them in their humility> in
their humbleness> on their ton&ues and on their hands. That is how 4nowled&e a2ected
them. Some of those who claim to be students of 4nowled&e today Jthe reBectsK> they come
from bars to su$$osedly bein& students of 4nowled&e and unleash their ton&ues on &iants
they could ne-er be eEui-alent to the dust on their shoes in their ser-ice to Allah and the
#ro$het 5uhammad sallallahu Dalayhi wa sallam. =ust days a&o you were in a bar and now so
suddenly you become a student of 4nowled&e and you want to refute &iants; ! do not mean
the 5urBi’ah reBects alone> but whether intenConally or unintenConally they ali&n
themsel-es with the 5odernists to refute the true $eo$le of Tawheed. From ra$$in& one
ni&ht to refuCn& the &iants of the Ummah in the mornin&. From bars and clubs to refuCn&>
slanderin& and chewin& $oisonous Wesh of DUlamaa and those who de-oted their li-es> their
wealth and their honour for the sa4e of Allah. Why;
¿

-

ن

ي

V

م
,
ل

ع , م 4

-

ذ

;ع '

¿ن

إ

م

| ل

لا
D!lm 'aa Aanfa’. The men of the $ast were men that as soon as they turned to 4nowled&e to
learn it> it was seen in their a$$earance> in their 9hushoo’> in their humility> in their
humbleness> on their ton&ues and on their hands. When one lac4s eCEue(es and manners>
do you thin4 they do not 4now the 4nowled&e of it; 1o you thin4 they do not 4now about
their ton&ues> their hands and their slander; 1o you thin4 they do not 4now it; They do> but
it is the wrath of D!lm 'aa Aanfa’. Why else would the #ro$het sallallahu Talayhi wa sallam
em$hasise it in his 1u’aa;
¿

-

ن

ي

V

م
,
ل

ع , م 4

-

ذ

;ع '

¿ن

إ

م

| ل

لا
3thers can &o throu&h the teHts of Walaa’ and %araa’ li4e an arrow Jthey will &o shar$
throu&h it li4e an arrowK> but they cannot a$$ly it in their day to day life. D!lm 'aa Aanfa’.
!n Al-=aami’ Al-Ah4aam Al-"ur’an Jن'ر-لا ما-=ل ¿ما=لاK> a scholar called Abu Uthman al-
*ayri sat to &i-e one of his classes. *e sat> &a-e an introducCon and then sat silent> and
silent> and silent. Then Abu al-Abbaas said Shay4h what is &oin& on; When is the *alaEah
&oin& to start; The Shay4h raised his head u$> be&an to cry and wee$ and then be&an to
chant his $oem.
#a&e N )6
ى-

-

لا-

,

ان

لا ر

م

'

ي

¿
Œ
--

ر

-

-

;

م

--~

;

ه ;

,

ان

لا ¡;

ا-ي

ب

--

=

A non TaEi> one who does not ha-e TaEwa Jhe is tal4in& about himselfK orderin& $eo$le for
TaEwa> li4e a doctor &i-in& a cure while he himself is in need to be cured from that same
illness. The enCre *alaEah be&an to wee$. They 4new how -aluable it was to a$$ly the
4nowled&e.
Abu al-Aswad ad-1u’ali the famous $oet has a $oem about the ma(er.
-

ر

-

-

م

ل

ع

م

ل

ا J

ج

ر

لا ا| ي

'

اي

م

-لع

-

لا اذ

ن ا-

4

~ -

ن

ل >

ه
3 you man who is teachin& others> should not the teachin& be to yourself;
م

-- =

~ ن

'

-

ه

ن

ع ~ | -

ن

ا اذ

-

ا| -

-

, ع ا| | ن

ا-

4

~ -

ن

-

'

--

ا-

Start with yourself> deter it from wron&. !f you are successful in deterrin& yourself from bein&
wron&> then you ha-e indeed become wise.
م

-لع

-

لا ¿

-

ن

ي

;

4

ن

م J

;

-

ل

ا-

µ--

-

ي

;

J

;-

-

ام

J

-

-

ي

4

ان

| -

At that $oint Jwhen you achie-e a$$licaCon of your 4nowled&eK> your s$eech will be
acce$ted> your words will be followed and your teachin&s will then become bene@cial.
ه

ل

-

م ¿

-'

-

;

_
,
ل

=

, ع ه

ن

-

V

م

-= ع ~ ل

ع

-

اذ

إ

4

-

ل

ع ر

اع
1o not deter from somethin& and do that which you deter from> a bi& shame on you if you
do so.
¿

-

ن

ي

V

م
,
ل

ع , م 4

-

ذ

;ع '

¿ن

إ

م

| ل

لا
Aou see that 1u’aa; Tal4 is $lenty and 4nowled&e is abundant but the a$$licaCon is scarce.
This is not meant to scare you away from learnin& 4nowled&e> this is actually an
encoura&ement to a$$ly that which you learn. That which you deter $eo$le from> stay away
from it. That which you order $eo$le to &o to and to do> it is actually an encoura&ement for
you to follow alon& in that $ath and do that which you teach $eo$le or that which you 4now
of.
CLASS SIP
This our siHth class on Tawheed> Al-Usool Ath-Thalaathah. We s$o4e and we leI o2 on the
second of the four introductory fundamental $rinci$les. The @rst one is 4nowled&e and that
#a&e N )7
is to 4now Allah> the #ro$het 5uhammad sallallahu Dalayhi wa sallam and the reli&ion. The
second of the $rinci$les is to act on your 4nowled&e. We leI o2 there so let us &o and ta4e it
from there.
KNO)LE5$E T9AT 5OES NOT BENEFIT ACTION
The @rst $oint that you want to note today and ta4e this as a rule> the main &oal for
4nowled&e is that it is means to worshi$ Allah and e-ery 4nowled&e that does not bene@t
acCon> there is nothin& in the Sharee’ah to indicate that it is $raiseworthy. Ash-ShaaCbi said
e-ery 4nowled&e that does not bene@t acCon> there is nothin& in the Sharee’ah to indicate it
is $raiseworthy.
9ee$ in mind there are some heart acCons and there are some $hysical acCons. Some
$eo$le do not consider acCons of the heart as acts> but in reality that is an act. AcCn& u$on
4nowled&e could be in the heart Jin ma(ers of the heartK and it could be $hysical ma(ers.
!maan Jto belie-eK is an acCon of the heart and that stems or that results from 4nowled&e.
For eHam$le> what do ! &et by belie-in&> 4nowin& and learnin& the names> EualiCes and
a(ributes of Allah subhaanahu wa ta’aala; Aou &et $lenty of thin&s and amon& that is an act
of the heart> which is true> @rm belief and stron&er !maan JTasdeeE J_ي-~-KK.
3f course there is the other as$ect of 4nowled&e which is the $hysical $art and we do not
ha-e to &et into that because e-eryone 4nows it. The $hysical $arts are for eHam$le ma(ers
that $ertain to Salah> La4ah> *aBB> Wudhu and Tahaarah.
KNO)LE5$E IS 5IFFE0ENT TO ACTION
9nowled&e is totally di2erent than acCn&. They are two di2erent thin&s> so Bust because you
ha-e 4nowled&e it does not mean you are acCn& on it.
Allah said in the "ur’an+
م

ه ء

ان

-

'

ن ;-

ر

ع

ي

ام

-

ه

ن

;-

ر

ع

ي

~

ا-

- ل

ا م

ه ان

-

-

' , ي-ل

ا ۖ م

| ن

م

ا-

ير

-

ن إ

;

ن ;م

ل

ع

ي

م

ه ;

_ =

ل

ا ن ;م

-

-

-

ل

:-ر--لا) ''` (
Those to whom We &a-e the Scri$ture J=ews and :hrisCansK reco&nise him J5uhammad
sallallahu Dalayhi wa sallam or the 9a’bah at 5a44ahK as they reco&nise their sons. %ut -erily>
a $arty of them conceal the truth while they 4now it - Ui.e. the EualiCes of 5uhammad
sallallahu Dalayhi wa sallam which are wri(en in the Tawraah JTorahK and the !nBeel JFos$elKV.
JSurat al-%aEarah+ .86K
#a&e N )
Who are those who reco&nised the #ro$het sallallahu Dalayhi wa sallam; Those are the =ews
and those are the :hrisCans. They ha-e 4nowled&e> Allah clearly says they ha-e 4nowled&e
but did they act on it; 0o> they did not act on it. They had the 4nowled&e but they did not
act on it> so that shows they are two di2erent thin&s. Some $eo$le may ha-e 4nowled&e but
they may not act on it> they are two di2erent enCCes that one must 4now. Why must you
4now it; %ecause Allah says the =ews and the :hrisCans had 4nowled&e> but yet in other
-erses in the "ur’an *e re$rimanded them se-erely for not belie-in&. They had 4nowled&e
but they did not act u$on it so that is a ne&aC-e as$ect. The bo(om line is that 4nowled&e
and acCn& are two se$arate thin&s and !slam came to be acted u$on> not to be sa-ed as teHt
or in your memory ban4s.
KNO)LE5$E )AS SENT TO BE ACTE5 ,2ON
'oo4 at how the "ur’an menCons that !slam came to be acted u$on.
رلا ۚ م

|

-

ر

ن

ذ

-

ر

لا ىل

إ

~ ام

ل

=

لا , م ,

ان

لا ¿

ر

=

-

ل 4

-

ل

إ

-

ان

ل

,

ن'

~

ا-

-
--م =

ل

ا ,

ي,

ع

ل

ا ‘ ار

~ ل

إ

ى
ـ
:م-هار-ا) ' (
Alif-'aam-Raa. UThese le(ers are one of the miracles of the "ur’an> and none but Allah
JAloneK 4nows their meanin&sV. JThis isK a %oo4 which We ha-e re-ealed unto you J3
5uhammad sallallahu Dalayhi wa sallamK in order that you mi&ht lead man4ind out of
dar4ness Jof disbelief and $olytheismK into li&ht Jof belief in the 3neness of Allah and !slamic
5onotheismK by their 'ord’s 'ea-e to the #ath of the All 5i&hty> the 3wner of all #raise.
JSurat !braheem+ .K
A %oo4 We re-ealed unto you 5uhammad sallallahu Dalayhi wa sallam. Why; !n order that
you lead man4ind out of dar4ness. Why was the %oo4 re-ealed; To ta4e man4ind out of
dar4ness Jto act on itK.
رلا ۚ ر
,
--

=

م
,
-- =

ن -ل

,م ~ ل

~

-

م

-

ه

-

اي

' ~ م

- =

'

~

ا-

- ) ' ( V

إ

ا;--

ع

-

V

'

ه

لا ۚ ر

-~ -

;

ر

ي-ن

ه

ن

م

م-

ل

¿نن

إ

) ' ( (-;ه)
Alif-'aam-Raa. UThese le(ers are one of the miracles of the "ur’an and none but Allah
JAloneK 4nows their meanin&sV. JThis isK a %oo4> the Gerses whereof are $erfected Jin e-ery
s$here of 4nowled&e> etcK> and then eH$lained in detail from 3ne JAllahK> Who is All Wise
and Well AcEuainted Jwith all thin&sK. JSayin&K worshi$ none but Allah. Gerily> ! J5uhammad
sallallahu Dalayhi wa sallamK am unto you from *im a warner and a brin&er of &lad Cdin&s.
JSurat *ud+ .-6K
Why was this %oo4 re-ealed in such detail; The neHt -erse is+
#a&e N ))
ه

لا V

إ

ا;--

ع

-

V

'

Worshi$ Jthe acCon $artK. That %oo4 was re-ealed so you can act on it. *ow can you act on
it; Worshi$ Allah.
ان

'

V

إ

ه

ل

إ

V

ه

ن

'

ه -

ل

إ

¿= ;ن

V

إ

J
,
;~

ر

,م 4

ل-

-

,م ان

ل

~

ر

'

ام

;

ــ
ن

;--

ع ا-

:ءا--نلا) 'º (
And We did not send any 5essen&er before you J3 5uhammad sallallahu Dalayhi wa sallamK
but We ins$ired him Jsayin&K+ R'aa !laaha !llaa Ana Unone has the ri&ht to be worshi$$ed but
! JAllahKV> so worshi$ 5e JAlone and none elseK.S JSurat al-Anbiyaa’+ 6/K
We did not send before you J3 5uhammadK a 5essen&er> eHce$t that We re-ealed to him to
teach the $eo$le 'aa !laaha !llallah. 'oo4 at the end of it+
ن

;--

ع ا-

0e-er was there a 5essen&er sent> but he came with the teHt and used the teHt so they can
worshi$ 5e Jso they can act on itK.
ه

لا 4

ا ر

'

ام

-

,

ان

لا , -

-

م

-

=

-

ل _ =

ل

ا-

~

ا-

- ل

ا 4

-

ل

إ

ان

ل

,

ن'

ان

إ

ۚ ,-

-

V

;

ام

-~ =

, -ن-ا=

ل

ل

:ءا~نلا) '·º (
Surely> We ha-e sent down to you J3 5uhammad sallallahu Dalayhi wa sallamK the %oo4 Jthis
"ur’anK in truth that you mi&ht Bud&e between men by that which Allah has shown you Ji.e.
has tau&ht you throu&h 1i-ine !ns$iraConK> so be not a $leader for the treacherous. JSurat
an-0isaa’+ .7/K
Why was this %oo4 sent;
ه

لا 4

ا ر

'

ام

-

,

ان

لا , -

-

م

-

=

-

ل
So you may Bud&e between men as Allah showed you. That is why the %oo4 was re-ealed> so
you can Bud&e.
Another -erse -ery similar to this -erse+
, ي-لا ه

ل

ا~

ل=

م

ه

لا --

ع ا-

_ =

ل

ا-

~

ا-

- ل

ا 4

-

ل

إ

ان

ل

,

ن'

ان

إ

:رم,لا) ' (
Gerily> We ha-e sent down the %oo4 to you J3 5uhammad sallallahu Dalayhi wa sallamK in
truth+ So worshi$ Allah JAloneK by doin& reli&ious deeds sincerely for Allah’s sa4e only> Jand
not to show o2> and not to set u$ ri-als with *im in worshi$K. JSurat a?-Lumar+ 6K
#a&e N .77
The @rst one says+
م

-

=

-

ل
Act u$on it by Bud&in& amon& $eo$le.
This one says+
, ي-لا ه

ل

ا~

ل=

م

ه

لا --

ع ا-

So worshi$ Allah by doin& the reli&ious deeds that *e ordered you to do sincerely Jthat is to
act u$on itK.
'i4e we said in the be&innin&> e-ery 4nowled&e that does not bene@t acCon> there is nothin&
in the Sharee’ah to indicate that it is $raiseworthy.
T9E CONSE=,ENCES OF NOT ACTIN$ ,2ON 6O,0 KNO)LE5$E
9nowled&e is li4e a body> the soul of 4nowled&e is acCn& on it. Without the soul> 4nowled&e
resembles a cor$se and if you &o and act a&ainst what you 4now> it is li4e bein& a cada-er.
That is what the 4nowled&e would be because it is &oin& to be used a&ainst you. 5aali4 !bn
1inaar said if an DAalim does not a$$ly his 4nowled&e> it dro$s from his heart li4e the water
falls on a smooth roc4. !f you ha-e e-er seen a li&ht s$rin& or a fountain> the water dri$s>
dri$s and dri$s. That is how 4nowled&e lea-es a $erson who does not a$$ly it.
*ow many ha-e 4nowled&e and remind others of Allah> yet they themsel-es are mindless of
it; *ow many $reach fear of Allah> yet they are bold and darin& with Allah; *ow many
$reach to brin& $eo$le closer to Allah> yet they themsel-es are the furthest from Allah; As a
4nowled&eable $erson> always 4ee$ in mind that while the &eneral laymen masses &et their
hands> feet and body $arts to tesCfy a&ainst them before Allah> you ha-e somethin& more
dan&erous.
!n the "ur’an Allah says+
ا;ن

ا-

ام

-

م| ل

ج

ر

'

-| ~

-

;

م

|

ي-ي

'

ان

م

ل

-

-

;

م

|

ه ا;

-

'

ل

ع م

-=

ن

م

;

-

ل

ا ى
ـ
ن ;-

~ -

ي

:,ي) `º (
This 1ay> We shall seal u$ their mouths> and their hands will s$ea4 to Us> and their le&s will
bear witness to what they used to earn. JSurat Aaseen+ 6/K
!n another -erse Allah says+
#a&e N .7.
ان

-

ل

ع م

-

-|

ش

م

ل م

ه -;ل

=

ل ا;ل

ا-

;

ۖ ء
,
¿

ش

J

-

_ ط

ن'

¡-ل

ا ه

لا ان

-

ط

ن'

ا;ل

ا-

ن ;ع

ج

ر

-

ه -

ل

إ

;

-, ر

م

J

;

'

م

-

-

ل

=

;

ه ;

:~ل~-) '' (
And they will say to their s4ins> RWhy do you tesCfy a&ainst us;S They will say+ RAllah has
caused us to s$ea4> as *e causes all thin&s to s$ea4> and *e created you the @rst Cme> and
to *im you are made to return.S JSurat Fussilat+ 6.K
The $erson s$ea4s to Allah and says ! want someone to tesCfy. Allah says would you acce$t
your own body $arts; They say yes> so their body $arts be&in to tesCfy. Then they say why
are you s$ea4in& a&ainst us; We were tryin& to $rotect you.
What is worse for the 4nowled&eable and the 1u’aat is that you not only ha-e the body
$arts> but you ha-e other e-idence to be added to that. The Ayah you learn and the *adith
you learn> they come and tesCfy.
!n Sahih 5uslim> the #ro$het sallallahu Dalayhi wa sallam said+
4

-

ل

ع ;

'

4

ل

ة

=

=

ن 'ر

-

ل

ا
The "ur’an is &oin& to tesCfy for you or a&ainst you.
!s that *adith or Ayah &oin& to tesCfy for you or a&ainst you; !s it &oin& to &i-e you
intercession or be a reason for you to &o to *ell; !s it &oin& to be a cause of $unishment or a
cause of torment; 1oes one not fear those -erses and those orders that come down u$on
you and that you learn> standin& before you on the =ud&ment 1ay and tesCfyin& a&ainst you;
!bn al-"ayyim Rahimahullah said+
~ا--لا Jه' را-=' لا مذ امل Jمع >- ملعلا ¿-ن ;ل ، Jمعلا ¿-ن ;ل;
,---انملا لا مذ امل •>=إ >-
!f 4nowled&e with no a$$licaCon was bene@cial> Allah would not ha-e re$rimanded the
$onC2 of the #eo$le of the %oo4. And if acCon with no sincerity would ha-e hel$ed anyone>
Allah would not ha-e dis$raised and -ili@ed the hy$ocrites.
9nowled&e without a$$licaCon is li4e a honeycomb without honey. 9nowled&e is li4e wealth>
what you &et out of wealth is what you s$end. !n wealth> e-ery realisCc $erson 4nows that
you &et out of wealth what you s$end. 'i4ewise in 4nowled&e> you only &et out of it what
you act u$on. What use is wealth if you do not s$end it and use it; And li4ewise 4nowled&e.
A?-Luhri Rahimahullah said do not acce$t the sayin& of a scholar who does not a$$ly what
he says> and do not acce$t the sayin& of one who a$$lies but does not 4now Jthat is an
i&norant $erson who may say the truth or do the &ood stu2 someCmesK. 9nowled&e that
#a&e N .76
does not ha-e its fruit and a2ect in the heart and acCons is 4nowled&e to be used a&ainst
you.
ONE S9O,L5 NOT ABAN5ON SEEKIN$ KNO)LE5$E 5,E TO BEIN$
ACCO,NTABLE FO0 9IS KNO)LE5$E
The neHt $oint is an im$ortant ma(er $ertainin& to the scenario that we tal4ed about> which
is that someone is &oin& to say today in his thou&ht> these *alaEaat on Tawheed are not for
me> ! am dro$$in& out and ! am ha-in& second thou&hts about comin& to the class. !t is
somethin& $eo$le thin4 of> be realisCc. The more ! learn> the more it is &oin& to be used
a&ainst me so let me sto$.
0umber one> we said $re-iously that there is 4nowled&e that is Fardh DAyn. Fardh DAyn is
4nowled&e that e-ery indi-idual has to 4now and it is 4nowled&e that if you do not 4now it
you are sinned. 5ost of what we tal4 about and most of what we learn in this Tawheed class
is stu2 that is Fardh DAyn u$on you to 4now Jthe core $art of our Tawheed class and the
addiConal stu2 we tal4 about is only to hel$ you understand the core of itK.
J

-ا~

م

¿

-

ر

'

م

ل

ع

-

ان

-

ل

ع ب

=

ي

ه

ن

'

، ل

ا 4

م

= ر

م

ل

ع ا
We already tal4ed about it. !t is Fardh to 4now these ma(ers. The Ummah has &o(en to a
le-el of i&norance where they thin4 most of what they learn today is eHtra credit> when in
reality it is essenCal ma(ers they must 4now and they &et sinned for not 4nowin&. That is
one issue you need to 4now.
0ow let us tal4 about the eHtra credit 4nowled&e. Someone will say o4ay ! will learn> ! am
&oin& to study with you and come to the Tawheed class but aIer the Fardh ! will dro$ out.
The answer to that is that you chose to be a student of D!lm. Aou ta4e Cme away from your
family> many of you memorise Alhamdulillahi Rabbil-TAalameen> many of you learn and
many of you stru&&le. Why; %ecause you want to be in the $ea4 of =annah. :orrect or not;
:orrect. 9nowled&e is one of the means to ta4e you to the le-el of the SiddiEeen. 1o not be
sur$rised to 4now that some of the bi&&est of all scholars discussed the issue of who is
be(er> an DAalim or a martyr. !bn 5asood radhiallahu Danhu> !bn al-5ubaara4 and others
ha-e statements on that and ! do not want to menCon them ri&ht now. !bn al-"ayyim
Rahimahullah s$o4e on who is more 4nowled&eable Jan DAalim or a ShaheedK in len&th in his
boo4 5iIaah 1aar As-Sa’aadah. The fact that there is an issue discussed li4e that shows you
how hi&h the le-el of an DAalim is in =annah. 3f course with the maturity of the Ummah !
$robably should not discuss it ri&ht now because it mi&ht s$ar4 a debate> but Bust the fact
that they discussed the issue shows you how hi&h ran4in& an DAalim is. Would you want to
Euit studyin& because of what some i&norant $eo$le say> that if ! do not 4now it is be(er;
That is a wron& raConale.
#a&e N .7<
So number one> you ha-e to 4now that most of what we tal4 about for eHam$le in this class
is Fardh. 0umber two> if it is eHtra credit 4nowled&e then you study it because you want to
&o to the Firdaws. !f one wants to merely study the basics Jthe Tawheed and the Fardh DAyn
ma(ers outside TawheedK> then you can &et your ste$s into *ea-en and maybe the @rst le-el
in *ea-en but the #ro$het sallallahu Talayhi wa sallam tau&ht us to aim hi&h Jto aim for
FirdawsK. Whoe-er Allah de$ri-es of 4nowled&e> he &ets $unished with i&norance. That is a
$unishment and worse and more se-ere $unishment than that is one who 4nowled&e comes
to him and he turns away from it. And worse than all that is one who is &iIed with
4nowled&e and does not act u$on it.
0ot only is this eHtra credit 4nowled&e to ta4e you to Firdaws> but it is also in this life. Aou
learn to &et the ulCmate ha$$iness and blessin&s in this life. !bn Taymiyyah had nothin& in
this life. At Cmes of his life he had the shirt on the bac4> at Cmes he used to slee$ in 5asBid
al-Amawi and he was in and out of $rison. *e used to say words li4e our hearts $ass throu&h
sta&es> if the $eo$le in *ea-en are li4e this then they are truly blessed. !n a life you would
$resume to be a miserable life> he would say if the $eo$le in *ea-en are li-in& li4e ! am and
in the ha$$iness ! am in> then that is such a &ood life and ! loo4 forward to it. Aou hear words
from DUlamaa li4e !bn Taymiyyah Rahimahullah who had nothin& in this life> yet he said
whoe-er does not enter the *ea-en of this life will ne-er enter the *ea-en of the life aIer.
Some said we are in such a state of ha$$iness that if the 4in&s and leaders were to 4now
about it> they would come and @&ht us to ta4e it away.
What too4 them to the ulCmate ha$$iness when they had nothin&; 5ost of them were in
and out of $rison> in and out of trials> in and out of $roblems and situaCons. They had
4nowled&e> they a$$lied the 4nowled&e they had and it too4 them to the $ea4 of tranEuility
in this life. So that is how you bene@t from this 4nowled&e in this life> and then !nshaa Allah
it will ta4e you to Firdaws. Aou cannot say well since the scruCny on me is &oin& to be more
then let me sto$ here. Aou want Firdaws and you want a content and ha$$y life in this life;
That comes throu&h 4nowled&e.
BEIN$ 9I$9E0 IN KNO)LE5$E 8EANS 6O, A0E 9EL5 TO A 9I$9E0
STAN5A05
The hi&her you are in 4nowled&e> the hi&her your a$$licaCon must be because you are held
to a hi&her standard by $eo$le and more so and more im$ortantly by Allah. We do not ha-e
a hierarchy where we ha-e church members> then we ha-e a $riest> then we ha-e a $o$e>
then we ha-e a s$irit> then we ha-e a son and then we ha-e a father. We do not ha-e that. !n
!slam> the hierarchy to the le-els of =annah is 4nowled&e and its a$$licaCon. 9nowled&e and
its a$$licaCon sets your le-el in =annah. When you are held at a hi&her status because of
your 4nowled&e and a$$licaCon> then the $unishment when doin& wron& is more se-ere.
#a&e N .78
>

-ل-

اƒ-

ش

م

|

-

ل

إ

, -

ر

-

~ -- --

ل

4

ان

-

-

-

ن'

V

;

ل

;

) `' ( ~

ع

‚ 4

ان

-

ذ

ل

اذ

إ

ا ر

-~ ن

ان

-

ل

ع 4

ل

-=

-

V

م

-

~ ام

م

ل

ا ~

ع

‚ ;

- ا-

=

ل

ا ) `º (
(ءار~(ا)
And had We not made you stand @rm> you would nearly ha-e inclined to them a li(le. !n that
case> We would ha-e made you taste a double $orCon Jof $unishmentK in this life and a
double $orCon Jof $unishmentK aIer death. And then you would ha-e found none to hel$
you a&ainst Us. JSurat al-!sraa’+ 78-7/K
Allah says to the #ro$het 5uhammad sallallahu Dalayhi wa sallam that if We did not ma4e
you stand @rm> you would ha-e nearly inclined to them a li(le. #ay a(enCon> al-"ushayri>
ash-ShanEeeC Rahimahullah and others said the #ro$het sallallahu Dalayhi wa sallam did not
incline. Allah is sayin& if. Then what does Allah say;
ا ر

-~ ن

ان

-

ل

ع 4

ل

-=

-

V

م

-

~ ام

م

ل

ا ~

ع

‚ ;

- ا-

=

ل

ا ~

ع

‚ 4

ان

-

ذ

ل

اذ

إ

1ouble the $unishment in this life and double the $unishment in the life aIer> and then you
are &oin& to @nd no one to hel$ you a&ainst Us.
This is tal4in& to the #ro$het sallallahu Dalayhi wa sallam. Why all this to Aour belo-ed
5uhammad sallallahu Dalayhi wa sallam for merely inclinin&; 1ouble the $unishment for the
the best man to wal4 on the face of the ,arth> the best of all humanity and man4ind; !n
tal4in& about this -erse> !bn Abbaas radhiallahu Danhu says he would be $unished. !f he
would ha-e inclined Jwhich he did notK> but if he would ha-e inclined he would ha-e &ot
double the $unishment in this life and double the $unishment in the life aIer. Aaa Allah why
are Aou &oin& to $unish Aour %elo-ed 5essen&er 5uhammad sallallahu Dalayhi wa sallam
double the $unishment had he done somethin& wron&; :ommenCn& on this> an-0asafi said
his honour and status is so &reat that his $unishment if he does anythin& wron& is more
se-ere. !t &oes both ways. *e &ets al-Waseelah in the life aIer and al-Waseelah is hi&her
than Firdaws> it is the hi&hest of all $laces in *ea-en but it is costly.
'i4e Allah tells the wi-es of the #ro$het sallallahu Dalayhi wa sallam> the 5others of the
%elie-ers> the $aCent> steadfast women behind our #ro$het 5uhammad sallallahu Dalayhi
wa sallam. The one who when the #ro$het sallallahu Dalayhi wa sallam was as4ed who do
you lo-e the most and he said Aishah.
Allah says+
~

ا-

ع

ل

ا ا| ل

~

ع ا~

ي

ة, ن

-

-

م

ة, ~

= ا-

-

, -

نم ~ '

ي

¿

-

ن

لا ء

ا~

ن اي

,

-

-

ع

‚ ۚ :~ا,=لا) ا ر

-~ ي

ه -ل

لا ىل

ع 4

ل ن ا-

;

ذ ذـ *· (
#a&e N .7/
3 wi-es of the #ro$hetQ Whoe-er of you commits an o$en ille&al seHual intercourse> the
torment for her will be doubled> and that is e-er easy for Allah. JSurat al-Ah?aab+ <7K
Why is it that your $unishment &ets doubled; 'oo4 at what Allah says in the neHt Ayah ri&ht
aIer that+
,

-

-

ر

م

اه ر

ج

'

ا| -; ن

ا=

لا~

J

م

ع

-

;

ه ل;~

ر

;

ه -ل

ل , -

نم ~ ن

-

ي

;

:~ا,=لا) ام

ير

-

ا-

,

ر

ا| ل

ان

- -

ع '

;

*' (
And whosoe-er of you is obedient to Allah and *is 5essen&er sallallahu Dalayhi wa sallam>
and does ri&hteous &ood deeds> We shall &i-e her> her reward twice o-er> and We ha-e
$re$ared for her Ri?Ean 9areema Ja noble $ro-ision #aradiseK. JSurat al-Ah?aab+ <.K
Aou are s$ecial> you &et double the reward but you also &et double the sins. Allah tells *is
#ro$het sallallahu Dalayhi wa sallam that if you lean towards the non belie-ers and the wron&
doers> you &et double the $unishment in this life and in the life aIer. *e tells the wi-es of
the #ro$het 5uhammad sallallahu Dalayhi wa sallam that you &et double the $unishment.
This comes to the conclusion that you who is a stri-in& student of 4nowled&e> if you do not
act on your 4nowled&e> you are held to a hi&her standard so your $unishment is more than a
re&ular $erson. With this 4nowled&e and acCn& u$on it> there is a $rice you ha-e to $ay if
you &o wron&. Aou are not li4e anyone> that is why Allah tells the wi-es of the #ro$het
sallallahu Dalayhi wa sallam+
:~ا,=لا) ...ء

ا~

ن

لا , م

-,=

'

-

, -

~

ل

¿

-

ن

لا ء

ا~

ن اي

*' (
3 wi-es of the #ro$hetQ Aou are not li4e any other women. JSurat al-Ah?aab+ <6K
Aou student of 4nowled&e> you are not li4e any re&ular indi-idual. Aour honour and your
status is &reat so the $unishment is se-ere.
!bn 5asood radhiallahu Danhu set standards for the $eo$le of the "ur’an. *e said they must
$ray at ni&ht> they must fast the day and they should be sad in rememberin& Allah while
others are ha$$y. They must be silent while others are tal4in& in -ain> they should not
scream and ha-e loud -oices and they should be in a constant status of 9hushoo’. !bn
5asood why are you ma4in& these hi&h standards for one who is holdin& the "ur’an;
%ecause you are a s$ecial man> you are a "ur’an wal4in& on this earth. Aou are a carrier of
the "ur’an and you are an u$holder of the "ur’an so you are held to a hi&her standard.
3thers can tal4 in -ain and $ossibly not e-en sins JBust -ain tal4 that is not really sinsK> but
you are held to a hi&her standard. That is why the DUlamaa of the Salaf were at their $ea4>
because they a$$lied their 4nowled&e in e-ery Cme of their li-es. 1ays> ni&hts> e-enin&s>
wee4s> months and years. %oth internal in their hearts and eHternal and both in dealin& with
$eo$le and in dealin& with Allah.
#a&e N .76
Al-9hateeb al-%a&hdaadi wrote a boo4let on this whole enCre ma(er and Alhamdulillah
Albaani went throu&h the *adith of it. !n it he says the =ewish $eo$le 4new but they did not
act u$on what they 4now> and the :hrisCans acted without 4nowled&e. The @rst are cursed
and the second are astray. !bn Taymiyyah Rahimahullah says whoe-er &oes astray of this
Ummah by i&norance resembles the :hrisCans> and whoe-er &oes astray from the DUlamaa
of this Ummah by not acCn& u$on their 4nowled&e resembles the =ews. Rest assured> the
way to house your 4nowled&e in your mind is to a$$ly it. !f you ha-e a $roblem memorisin&
or 4ee$in& 4nowled&e in your mind> @nd some way to a$$ly that 4nowled&e and !nshaa Allah
you will ne-er for&et it.
EPA82LES OF A22L6IN$ KNO)LE5$E
'oo4 at how the Salaf too4 a$$lyin& 4nowled&e seriously. !n al-%u4hari> Saalim !bn Abdillah
!bn Umar !bn al-9ha(ab radhiallahu Danhum aBma’een Jthe &randson of Umar !bn al-9ha(abK
said in the narraCon of this father that the #ro$het sallallahu Dalayhi wa sallam said &lory be
to you Abdullah if you $ray at ni&ht. The #ro$het sallallahu Dalayhi wa sallam is encoura&in&
him to $ray at ni&ht. Saalim Jthe son of !bn UmarK said aIer that my father sle$t but a li(le
bit. *e only sle$t a li(le bit. 'oo4 at how seriously they too4 acCn& u$on 4nowled&e.
!n Sahih 5uslim> the #ro$het sallallahu Dalayhi wa sallam tau&ht Ali and FaCmah radhiallahu
Danhum to say Subhan Allah> Alhamdulillah and Allahu A4bar thirty three Cmes Jwhen they
went as4in& for a ser-antK. *e said say Subhan Allah thirty three Cmes> Alhamdulillah thirty
three Cmes and Allahu A4bar thirty three Cmes. :ommenCn& on that later in his life> Ali said
! ne-er leI that a sin&le day since the #ro$het sallallahu Dalayhi wa sallam told me to do it.
Someone as4ed him> you did not lea-e that not e-en on the days of Sa2een Jthe bloodshed
between Ali and 5u’aawiyah radhiallahu DanhumK; Sa2een was a ba(le where se-enty
thousand 5uslims died in it and twenty @-e thousand of his soldiers. *e said not e-en on
those hard ni&hts> you did not lea-e it; *e said not e-en on those ni&hts. 'oo4 at how they
too4 acCn& u$on their 4nowled&e seriously.
!n 5uslim> the #ro$het 5uhammad sallallahu Dalayhi wa sallam said e-ery 5uslim who has
somethin& to write a will about must write his will and 4ee$ it behind his head when he
slee$s. !bn Umar said ! ne-er sle$t a ni&ht aIer that without ha-in& my will under my head.
Another eHam$le and the *adith is in Sunan an-0asaa’ee and it is authenCc. Althou&h !bn
al-=aw?i and others ha-e considered it wea4> it is really an authenCc *adith. Abu Umaamah
said the #ro$het sallallahu Dalayhi wa sallam said whoe-er recites Ayat al-9ursi aIer e-ery
Salah> there is nothin& to sto$ him from enterin& *ea-en eHce$t his death. 5eanin& if he
dies> he is &oin& to *ea-en if he did that. !bn al-"ayyim said my Shay4h !bn Taymiyyah ne-er
e-er leI doin& that aIer Salah.
Ta4e this story about Abdullah !bn Umar. !n Sahih al-%u4hari> the #ro$het 5uhammad
sallallahu Dalayhi wa sallam found out that he was fasCn& e-ery sin&le day> so the #ro$het
#a&e N .77
sallallahu Dalayhi wa sallam su&&ested three days a month. *e said Abdullah !bn Umar> ta4e
three days a month. Abdullah !bn Umar said ! can do more than that> so the #ro$het
sallallahu Dalayhi wa sallam said three days a wee4. Abdullah !bn Umar said ! can do more
than that> so the #ro$het sallallahu Dalayhi wa sallam said fast one day and brea4 your fast
two days. Abdullah !bn Umar said ! can do more than that> so the #ro$het sallallahu Dalayhi
wa sallam said then fast the fasCn& of 1awood Jone day fasCn& and one day not fasCn&K.
This narraCon is in %u4hari but the $oint is that at the end of another narraCon in 5usnad
Ahmad> he said+
ل

ا ىل

~

ل

ا J

;~

ر

ة

~

=

ر

~ ل

-

-

¿ن-

-

ل

: J

;-

ي

ن ا-

ه

ن

~ ر

-

-

ام

ل

;

م

ل

~

;

ه -

ل

ع
When he &ot older he said ! wish ! too4 what the #ro$het sallallahu Dalayhi wa sallam told me
in the be&innin&. Analyse that statement. *e said ! wish ! too4 the easy one of what the
#ro$het sallallahu Dalayhi wa sallam o2ered me. ! wish ! too4 three days a month> ! wish !
too4 three days a wee4> ! wish ! too4 one day fasCn& and two days not fasCn&. Why did he
say that; Why did he ma4e that statement; !s this Fardh u$on him; 0o. Why did he not Bust
sto$ doin& eHtra non obli&atory fasCn& that he was doin&; *e said ! wish ! too4 what the
#ro$het sallallahu Dalayhi wa sallam told me when he wanted to ma4e it easier on me Jli4e
three days a monthK. *ad he said ! want to Euit fasCn&> it was no $roblem. ! fasted all my life
and now ! &ot old so let me sto$ fasCn&. There is nothin& is wron& with that. *e could ha-e
said let me &o bac4 from the fasCn& of 1awood to fasCn& three days a month> but these
were men who when they commi(ed to somethin& that was a Sunnah before a Fardh> they
ne-er leI it unCl death. That is why he said that. Aou see how they acted on their
4nowled&e;
Sufyaan ath-Thawri said+
ل

ا ى-

-

ي

ه

ن

ل

- ر

-

-

ىل

ع م

ل

ع ل

ا J

~

-

ام

ن

إ

;

، ل

ا ه -

ى-

-

-

ل م

ل

ع ل

ا م

ل

ع

-

ي

ام

ن

إ

ه -

9nowled&e is meant to be a$$lied for fearin& Allah. The $ur$ose of it is to fear Allah. And
that is why 4nowled&e and 4nowled&eable $eo$le are held at a hi&her standard> because
they fear Allah more.
!bn Abbaas said e-eryone s$ea4s &ood and whosoe-er’s acCons coincide with his
4nowled&e> then he is fortunate. Whosoe-er’s acCons do not match his sayin&> in reality he
has rebu4ed and scolded himself. 5aali4 narrated in his chain from al-"aasim !bn
5uhammad> he said ! met $eo$le who admired a$$licaCon of 4nowled&e more than they
would s$eech and tal4. All that is to say that 4nowled&e is means to act u$on it. Fet that fact
and 4ee$ it in your mind.
#a&e N .7
EFIL SC9OLA0S
This is -ery im$ortant to us and actually all this is im$ortant to us because ! reiterate> we
teach to be a$$lied. 9nowled&e is meant to be a$$lied. So who are e-il scholars;
*ere is a rule ash-ShaaCbi Rahimahullah said+
ن ;م

ل

ع

ي

ام

-

ن ;ل

م

ع

ي

V

, ي-ل

ا م

ه ء

;~

لا ء

ام

ل

ع ن إ

,-il scholars are those who are dan&erous to man4ind. They are a disease to man4ind and
they are those who do not act on their 4nowled&e. !n his boo4 Al-Fawaa’id J--ا;-لاK> !bn al-
"ayyim &a-e a $arable. *e said e-il scholars are li4e $eo$le siMn& on the &ates of =annah
and callin& $eo$le to come on in. With their ton&ues they are sayin& come on in> come on in>
but their acCons are sayin& do not come in. The more they tal4 to $eo$le and tell $eo$le to
come in> the more their acCons say do not listen to us> because if we were indeed truthful
then we would ha-e been the @rst to a$$ly it. Those DUlamaa as-Soo’ Jء;~لا ءاملعK a$$ear
as thou&h they are &uides but they are bandits> may Allah sa-e us and &i-e us refu&e from
that. Those who do not a$$ly what they learn are li4e bandits. !t is li4e you are in your car
and you are as4in& someone for direcCons> and he &i-es you a detour so he can rob you.
That is how DUlamaa as-Soo’ are.
The "ur’an &i-es us $arables and eHam$les to learn from. Some of the worst $arables and
eHam$les in the "ur’an to learn from are $ertainin& to those who do not a$$ly their
4nowled&e.
, م ن ا-

-

ن اط

-

~

لا ه

ع

-

-

'

-

ا| ن

م •

ل

~

نا-

ان

-اي

' -

ان

-

-

' ¡-ل

ا '

-

ن

م

|

-

ل

ع J

-

ا;

, ي;

ا€

ل

ا ) '`º ( ¿

-

-

ا;

¸

ر

ل

ا ىل

إ

=

'

ه

ن

- ل

;

ا| -

-

ان

ع

-

ر

ل

ان

ƒ ش ;

ل

;

ــ
-

ا;

ه ۚ ~| ل

ي

ه

-

ر

-

-

;

'

~

| ل

ي

ه -

ل

ع J

م =

-

نإ

ب

ل

-

ل

ا J

-

م

-

ه

ل

-

م

-

ۚ J

-

م

4

ل ذ ذـ
ان

-اي

š-

ا;-

-

-

, ي-ل

ا م

;

-

ل

ا ۚ ن ; ر

-

-

-

ي

م

| ل

ع

ل

~

-

ل

ا •

~

-

ا-

) '`` ( )
(~ارعلا
And recite J3 5uhammad sallallahu Dalayhi wa sallamK to them the story of him to whom We
&a-e 3ur Ayaat J$roofs> e-idences> -erses> lessons> si&ns> re-elaCons> etcK> but he threw
them away> so Shaytaan followed him u$> and he became of those who went astray. And had
We willed> We would surely ha-e ele-ated him therewith but he clun& to the earth and
followed his own -ain desire. So his descri$Con is the descri$Con of a do&+ !f you dri-e him
away> he lolls his ton&ue out> or if you lea-e him alone> he JsCllK lolls his ton&ue out. Such is
the descri$Con of the $eo$le who reBect 3ur Ayaat J$roofs> e-idences> -erses> lessons> si&ns>
re-elaCons> etcK. So relate the stories> $erha$s they may reWect. JSurat al-A’raaf+ .7/-.76K
#a&e N .7)
A scholar> an DAalim who acts di2erent from that which he 4nows> Allah &a-e a $arable that
he is li4e a do&+
ب

ل

-

ل

ا J

-

م

-

ه

ل

-

م

-

Allah says had We willed> We surely would ha-e ele-ated him. *e is li4e a do& but We would
ha-e ele-ated him> but he clun& on to this ,arth and followed his -ain desires. *e did not
follow what he 4nows. The $arable is the $arable of a do&. !f you dri-e him away> he lolls his
ton&ue out. !f you lea-e him> he lolls his ton&ue out. Whate-er you do and whate-er status
he is on> he lolls his ton&ue out. When !bn al-"ayyim tal4s about this> he menCons how the
$arable of a do& is to e-il scholars and then menCons ten $oints under that. We do not really
ha-e Cme to &o throu&h them.
Allah &i-es this eHam$le and it is not of any do&> but a $anCn& and lollin& do&. *e $ants all
the Cme and that is the worst of all do&s. Whether he is resCn&> Cred> thirsty> with his thirst
Euenched or whate-er status he is on> he is $anCn& and lollin&. !f you tell the Shay4h s$ea4
the truth> he is $anCn& and lollin&. !f you lea-e him Jthe e-il scholarK to not a$$ly what he
4nows and what he 4nows he should a$$ly> he is lollin&. !f you shun him> he is $anCn&. !f you
Bust i&nore him> he is $anCn&. !f he s$ea4s> he is $anCn&. *e did not use what he 4nows so
Allah &i-es him a $arable of a $anCn& do&.
5ore than that+
ا ر

ا-

~

'

J

م =

ي

ر

ام

= ل

ا J

-

م

-

اه ;ل

م =

ي

م

ل

م

-

-

ا ر

;

-

لا ا;ل

م

=

, ي-ل

ا J

-

م

ۚ
ه -ل

لا ~ اي

š-

ا;-

-

-

, ي-ل

ا م

;

-

ل

ا J

-

م

,

ƒ -

ۚ ) , -م لا=

لا م

;

-

ل

ا ¡-| ي

V

ه

لا;

:ةعم=لا º (
The li4eness of those who were entrusted with the Jobli&aCon of theK Tawraah JTorahK Ji.e. to
obey its commandments and to $racCce its le&al lawsK> but who subseEuently failed in those
Jobli&aConsK> is as the li4eness of a don4ey who carries hu&e burdens of boo4s Jbut
understands nothin& from themK. *ow bad is the eHam$le Jor the li4enessK of $eo$le who
deny the Ayaat J$roofs> e-idences> -erses> si&ns> re-elaCons> etcK of Allah. And Allah &uides
not the $eo$le who are 1haalimoon J$olytheists> wron& doers> disbelie-ers> etcK. JSurat al-
=umu’ah+ /K
The li4eness of those who were entrusted with the Tawraah> and li4ewise the "ur’an. The
-erse does not say the "ur’an> but li4ewise the "ur’an. AIer they were entrusted with the
"ur’an and they failed those obli&aCons> they are li4e a don4ey which carries hu&e burdens
of boo4s. 1oes he understand anythin& out of them; That is the eHam$le of the $eo$le who
deny the Ayaat of Allah. The @rst one was a $arable of a 4nowled&eable $erson to a do& and
here it is a $arable to a don4ey.
#a&e N ..7
اه ;ل

م =

ي

م

ل

They did not carry it. What that means is that they did not a$$ly it. What usa&e does a
don4ey &et out of the Asfaar Jرا-~'K; The word in Arabic is Asfaar Jthe $lural of Sifr Jر-~KK>
which are the bi& boo4s or tablets that they used to write u$on. !f you $ut them on a
don4ey> what does a don4ey &et out of carryin& those Asfaar; What does a don4ey &et out of
it on its bac4 but the wei&ht; 3ne who carries the "ur’an> %u4hari> 5uslim> Al-5u&hni>
Usool Ath-Thalaathah or other boo4s> if he 4nows it but he does not a$$ly it then what does
he &et but the burden of carryin& it; Aou &et nothin& but the burden of the wei&ht> Bust li4e
the don4ey.
-

ا ر

;

-

لا ا;ل

م

=

!bn Abbaas radhiallahu Danhuma said *ummiloo Jا;ل

م

=

K> meanin& they were ordered to act
u$on it. They were &i-en it in order to act u$on it. !bn 9atheer Rahimahullah said this
$arable is for those who do not 4now what is in the boo4s. They are &i-en the boo4s to learn
but they do not want to learn what is in the boo4s. !t is also for those who 4now what is in
the boo4s> they memorise it but they do not com$rehend it and they do not act u$on it. And
it is also for those who 4now it and tam$er and $lay around with it. They are worse than a
don4ey because at least a don4ey has no intelli&ence to com$rehend. They ha-e the
intelli&ence but do not use their intelli&ence> so they are indeed worse than a don4ey. !n
!’laam Al-5uwaEEi’een J,-ع-;ملا م>عإK> !bn al-"ayyim said e-en thou&h this was directed
to the =ews> it also a$$lies to the $eo$le who were &i-en the "ur’an and do not act u$on
that which is in the "ur’an.
Wallahi it is a &ri??ly $arable of a don4ey. Allah com$arin& one to a don4ey and to a do& is
somethin& to warn you> so one a$$lies that which he learns> see4s 4nowled&e and a$$lies
4nowled&e. These are reminders for those who ha-e a heart or &i-e an ear while they are
truly heedful.
:_) --|

ش

;

ه ;

¿

م

~

لا ى-

ل

'

;

'

ب

ل

-

ه

ل

ن ا-

ل ر

-

4

ل ¿- ن إ

ى
ـ
ذ ذـ
*` (
Gerily> therein is indeed a reminder for him who has a heart or &i-es ear while he is heedful.
JSurat "aaf+ <7K
Allah tells Aahya+
...-, ;

-

-

~

ا-

- ل

ا -=

-

=

ي

اي

ى
ـ
:ميرم) '' (
#a&e N ...
J!t was said to his sonK+ R3 AahyaQ *old fast the Scri$ture Uthe Tawraah JTorahKV.S JSurat
5aryam+ .6K
5uBaahid and Layd !bn al-Aslam said %i "uwwah J-, ;

-

-

K means ta4e 4nowled&e> and a$$ly
and act on your 4nowled&e.
As-SuyooC Rahimahullah said one must act on the *adith he hears in manners> in worshi$>
in &ood deeds or in any ma(er because that is the La4ah J$uri@caConK of 4nowled&e and
that is one of the best means for it to stay in your minds. WaEee’ah Rahimahullah said if one
wants to memorise a 4nowled&e> then act u$on it. !braheem !bn !sma’eel the &reat
5uhaddith said we used to see4 memorisaCon of a *adith by acCn& on it. That is how they
memorised the *adith.
1o not be amon& those the #ro$het sallallahu Dalayhi wa sallam com$lains about on the
=ud&ment 1ay. Aou do not want to be a defendant on one side and the #ro$het sallallahu
Dalayhi wa sallam as a $lainC2 on the other side.
:نا-ر-لا) ا ر

;=

| م

ن ' ر

-

ل

ا ا-

ه ا;-

=

-

ا ¿م ;

-

ن إ

~

ر

اي

J

;~

ر

لا J

ا-

;

ــ
*· (
And the 5essen&er J5uhammad sallallahu Dalayhi wa sallamK will say+ R3 my 'ordQ Gerily> my
$eo$le deserted this "uran Jneither listened to it> nor acted on its laws and ordersK.S JSurat
al-FurEaan+ <7K
!bn al-"ayyim tal4s about this and he &i-es about @-e factors of how the "ur’an is
abandoned. 3ne of them that $ertains to us is deserCn& acCn& on the "ur’an. *ow can you
act on it if you do not 4now it; Aou ha-e to 4now it and act on it. 0umber two that he
menCons is deserCn& Bud&in& by it in both ma(ers of $rinci$le and secondary ma(ers. So
you ha-e to act on it because you would not want the #ro$het sallallahu Dalayhi wa sallam to
be a $lainC2 a&ainst you on the =ud&ment 1ay.
ACTIN$ ON 6O,0 KNO)LE5$E IN 5A;)A9
3ur tal4 neHt wee4 !nshaa Allah Ta’aala is &oin& to be 1a’wah to Allah J1a’wah on ma(ers
you learnK. The third $rinci$le is 1a’wah to Allah J1a’wah to that which you learnK. 'et us
now sort of blend in the second $rinci$le and the third $rinci$le. When you 4now and you
ha-e the 4nowled&e> number one you a$$ly the 4nowled&e and then you ha-e to con-ey it.
When you ha-e 4nowled&e> you a$$ly it and you teach and con-ey your 4nowled&e. The
best way to teach it Jand that is how we are &oin& to blend the twoK> is by a$$lyin& your
4nowled&e. The acCon of one man is more a2ecC-e and bene@cial to a thousand men> than
the $reachin& of a thousand men to one man. Fuidin& $eo$le by acCn& on the 4nowled&e
#a&e N ..6
that you 4now is be(er than you sayin& it. 5any thin4 the only means of 1a’wah is &i-in&
9hutub and 1uroos and all that> yet acCn& on it is Bust as im$ortant.
IBN AL+JA)NI AN5 9IS S9,6OOK9

!n Sayyid Al-9haaCr Jر=ا=لا --~K on $a&e one siHty ei&ht> !bn al-=aw?i said ! had many
Shuyoo4h with di2erent bac4&rounds and statuses of 4nowled&e. ! want you to refer to this
when you &o home if you ha-e Sayyid Al-9haaCr. The most bene@cial of them to me in
friendshi$ were those who acted on their 4nowled&e> e-en thou&h he said ! met those who
were more 4nowled&eable than them. ! met DUlamaa in *adith who ha-e memorised &reat
amounts of *adith and &reat 4nowled&e in the science of *adith> but were tolerant on
bac4biCn& and many Cmes they would e-en BusCfy bac4biCn& under the $retence of =arh
and Ta’deel JJي-ع-; †رجK> and they would ta4e com$ensaCon on learnin& *adith and
teachin&. 'oo4> he did not li4e that. Aou want to learn> you ha-e to $ay u$ a hundred or a
hundred and @Iy dollars. *e said they used to &i-e $rom$t answers to a-oid brea4in& their
$resC&e e-en thou&h they were not sure of ma(ers. They wanted to answer e-erythin&.
! met Abdul-Wahhaab al-AnmaaC and he was on the $ath of the Salaf. Aou would ne-er e-er
hear him bac4biCn& in $ublic or $ri-ate seMn&s> nor did he acce$t money. 'oo4 at that> he
li4ed the Shuyoo4h that did not acce$t money for teachin&. When ! used to recite some
*adith to him> he would conCnuously cry. *e would cry and when ! was a 4id it had its a2ect
and it $enetrated my heart when ! was learnin& from him. *e used to be li4e the 5ashaayi4h
J•يا~مK you would only hear or read about in the boo4s of the Salaf> li4e the Sahaabah.
! met Abu 5ansoor al-=awaaliEi> a -ery silent man> ri&orous> -ery -ery dee$ into the
4nowled&e and -ery thorou&h. !t would ha$$en that he would be as4ed about a ma(er that
youn& 4ids in his *alaEah would thin4 they 4now the answer to> yet he would refuse and
bac4 away from answerin& it unCl he con@rms his answer. *e used to conCnuously fast and
always be silent> unless he is teachin& or doin& somethin& ri&hteous. *e is sayin& ! bene@ted
from learnin& from these two more than many of my other Shuyoo4h. 3ut of the hundreds
of the 5ashaayi4h> he chose these two and actually many do not 4now them because they
are not $o$ular. *e chose these two because they a$$lied. They had an a2ect on him in his
$ersonal life because he saw how they a$$lied it.
! also learned that &uidin& $eo$le by your acCon is be(er than &uidin& them by your sayin&.
This is the conclusion he came out with. ! see Shuyoo4h who in their $ri-ate Cmes had Bo4es
and leisure Cme s$ent> and that too4 them out of the hearts of many and sha(ered what
they 4new of 4nowled&e. Wallahi &olden words> Wallahi they are &olden words. *e &oes on
to say not many bene@ted from them in their li-es and they were for&o(en aIer their death.
!t is rare anyone would e-er o$en their boo4s aIer their death. Then he &oes on to say Allah>
Allah> Allah in a$$lyin& your 4nowled&e> he is truly $oor and unfortunate who &oes on in life
not a$$lyin& what he learned. Allah> Allah> Allah in a$$lyin& your 4nowled&e. *e missed the
#a&e N ..<
$leasure of this life by not a$$lyin& Jbecause we menConed it is a $leasure in this lifeK> and
he missed the reward of the life aIer. *e meets Allah ban4ru$t with $lenty of $roof a&ainst
him.
Those were the words of !bn al-=aw?i in Sayyid Al-9haaCr. Refer to it> it basically sums u$ all
our *alaEah today+
¿ل م|ع-ن' نا- ; .ملعلا ¿- ري-ا-م ¿- ، ة-ل-=م م|لا;=' ، •يا~م ~--ل
~--ل ; .هنم ملع' -ر-- نا- نإ ; ، هملع- م|نم Jماعلا ه--=~ ¿-
ن;=ما~-ي ا;نا- م|ن-ل ; ن;-رعي ; ن;=-=ي ~ي-=لا ءاملع ,م ةعامج
~ي-=لا -ءار- ىلع ن;-='ي ; ، Jي-ع- ; †رج ¿ر=م ا|ن;جر=ي ة--€-
~--ل ; .'ط= ¿-; نإ ; -ا=لا ر~-ني >ƒل ~ا;=لا- ن;عر~ي ; ، -رج'
ه~ل=م ¿- ¿م~ي مل ~ل~لا ن;نا- ىلع نا-- ، ¿=امنلا ~اه;لا --ع
ه-لع ~'ر- اذإ ~ن- ; ، ~ي-=لا _ام~ ىلع ا

رج' بلطي نا- V ;، ة---
- -ƒن-= ,~لا ر-€~ ان' ; - نا-- .-–ا-- J~-ا ; ى-- _ا-رلا ~ي-ا='
,ي-لا •يا~ملا ~م~ ىلع نا- ; .-عا;- ¿ن-ي ; ، ¿-ل- ¿- -–ا-- Jمعي
نا-- ، ¿--لا;=لا ر;~نم ا-' •-~لا ~--ل ; .J-نلا ¿- م|-ا~;' انعم~
Jƒ~ ام-ر ; .ا

--=م ا

ن--م ، J;-ي ام-- ¡ر=-لا -ي-ش ، ~م~لا ر---
ى-= ا|-- ~-;--- ، هنامل- —ع- ا|-ا;=- ر-ا-ي ¿-لا -رها=لا ةل'~ملا
,-لجرلا ,ي-ه ةي–ر- ~ع--نا- .~م~لا ; م;~لا ر--- نا- ; .,---ي
-شر' Jع-لا- J-ل-لا ن' ةلا=لا --ه ,م ~م|-- .امهر-€- ¿عا--نا ,م ر--'
; ‘ا~-نا ¿- ~ا;ل= م|ل ~نا- •يا~م ~ي'ر ; .J;-لا- J-ل-لا ,م
J-- .ملعلا ,م ا;عمج ام م|طير-- --- ; ~;ل-لا ,ع ا;=ار- ، †ا,م
~--لي ن' -=' -ا-ي >- ، م|-امم -ع- ا;~ن ; ، م|-ا-= ¿- م|- _ا--نVا
; .ر--لا J~لا هن•- ، Jمعلا- ملعلا ¿- لا لا- .م|-ا-ن~م ىلإ
~ا-ل ه-ا-- ، ه- Jمعي مل ملع ¿- -رمع _ا‚ ,م ,--~ملا J- ,--~ملا
ه-لع ة==لا -;- ىلع ا

~ل-م م--- -ر=7ا ~ار-= ; ا-ن-لا
#a&e N ..8
Aou ha-e three hurdles before you. Aou ha-e 4nowled&e that you need to a(ain> you ha-e
the hurdle or wa-e of a$$lyin& it and you ha-e the hurdle or wa-e of bein& sincere in your
4nowled&e.
!n his !ECdhaa’ Al-D!lm Al-DAmal JJمعلا ملعلا ءا~--إK> Al-Fudhayl !bn al-D!yyaadh
Rahimahullah said a $erson who has 4nowled&e remains i&norant in what he 4nows unCl he
acts u$on it. !f he acts u$on what he 4nows> then he is considered an DAalim. Some of the
Salaf used to tra-el to DUlamaa not to learn from their 4nowled&e> but rather to see how
they a$$lied their 4nowled&e and see the a2ect of the 4nowled&e u$on them.
5O NOT $ET CONCEITE5 )IT9 9,8ANS O0 )IT9 ALLA9
0o ma(er how much you a$$ly of your 4nowled&e> do not e-er &et self conceited. 1o not
&et conceited with humans and do not &et conceited with Allah. 1o not let that false $ride
&et to you and do not ha-e an eHa&&erated sense of self im$ortance. 1o not automaCcally
thin4 you are &ranted Firdaws Bust for a cou$le of words or thin&s you did> or a cou$le of acts
that you a$$lied your 4nowled&e in.
Aou 4now Silah; ! menConed him in the UlCmate #leasure of a %elie-er lecture on "iyaam.
!n Si2at As-Safwah J-;-~لا ة-~K> he was the man who wild animals used to Wee from him
when he was $rayin& at ni&ht. *e would do his "iyaam in the forest and he had such fear in
Allah that Allah the Almi&hty $laced fear of him in the hearts of wild animals in the dar4
ni&hts and in the dee$ dar4 forest. Wild animals would Wee from him and here did he &et
conceited; 1id he say ! $ray all ni&ht and loo4 at me and who ! am; The man who used to
$ray all ni&ht and then run bac4 to where the army is so they will not @&ure that he was
$rayin& all ni&ht. *e $retended li4e he was slee$in& all ni&ht lon&. 1id he &et conceited that
he was blessed with a miracle from Allah> that wild animals used to run away from him at his
si&ht when he was $rayin&;
When he @nished his Salah he would say+
ة

ن

=

ل

ا J

'

~

ي

¿ل-

م ;

'

ر

ان

لا , م ¿نر

ج

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¿-

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اي

*e felt as thou&h he was not worthy of as4in& Allah =annah. *e said oh Allah sa-e me from
*ell> is someone li4e me worthy of as4in& Allah =annah. =ust sa-e me from *ell.
0o ma(er what you do of a$$licaCon or of your deeds> ne-er &et swell headed with Allah. !n
Sayyid Al-9haaCr> !bn al-=aw?i said ! saw some who worshi$$ed Allah and then aIer a Cme
frame they $aused. Then they would boast sayin& ! worshi$$ed Allah so much that no one
worshi$$ed li4e me> but now ! am wea4. Umar al-FarooE> he was &ranted a $lace in *ea-en>
he terrorised the Shaytaan and the "ur’an came in accordance to what he said many Cmes.
A man the #ro$het sallallahu Dalayhi wa sallam dreamed of> a man who &a-e BusCce to a
#a&e N ../
shee$> to a =ew> to a :hrisCan under his rule and to a 5uslim. Umar says ! wish ! &et
resurrected with nothin& for me and nothin& a&ainst me.
Sufyaan ath-Thawri the man of *adith> Ali !bn al-Fudhayl said ! wal4ed around the 9a’bah
se-en Cmes and Sufyaan ath-Thawri was in SuBood. The s$an of his SuBood Jone SaBdahK is
wal4in& around the 9a’bah se-en Cmes. !bn al-5ubaara4 said ! wrote about one thousand>
one hundred Shuyoo4h and Sufyaan was the best with no com$arison. *is name is Ameer al-
5u’mineen J,-نم;ملا ر-م'K in *adith. Aahya !bn 5a’een is nearly eEui-alent to !maam
Ahmad !bn *anbal and he said+
~ي-=لا- ,-نم;ملا ر-م' ¡ر;-لا نا--~
1id he &et swell headed; 1id he &et conceited; 3n his death bed he as4s *ammaad !bn
Salamah who was -isiCn& him on his death bed> he says to *ammaad do you thin4 someone
li4e me will be rescued from *ell; 1o not e-er &et conceited or swell headed> no ma(er
what acts you do.
CLASS SEFEN
This is our se-enth class on Al-Usool Ath-Thalaathah. We tal4ed about the @rst introductory
four fundamental $rinci$les and these are the introductory $rinci$les. The @rst one was
4nowled&e and he de@ned 4nowled&e as 4nowin& Allah> the #ro$het 5uhammad sallallahu
Dalayhi wa sallam and the reli&ion of !slam. The second one was to a$$ly your 4nowled&e>
which we @nished o2 last wee4. The third one today is callin& $eo$le unto it.
T9E T9I05 INT0O5,CTO06 8ATTE0< CALLIN$ 2EO2LE ,NTO IT
ه -

ل

إ

-

;

ع -لا :ه

-

لا-

لا ة

ل

'

~

م

ل

ا

)9AT 5OES T9E 59A8EE0 0EFE0 TO7
:allin& $eo$le unto what; What does the 1hameer Jر-م‚K J$ronounK &o bac4 to and what
does it refer to; :allin& $eo$le unto it usually refers to the last ma(er and the last ma(er is
a$$lyin& it> so callin& $eo$le to a$$ly it. We already eH$lained that a$$lyin& 4nowled&e does
not come without you 4nowin& 4nowled&e> so in reality callin& $eo$le unto it means callin&
$eo$le unto 4nowled&e and its a$$licaCon. They come side by side and they are inse$arable.
IS 5A;)A9 FA059 BA6N O0 FA059 KIFAA6A97
#a&e N ..6
An im$ortant issue many discussed is that is 1a’wah Fardh DAyn or Fardh 9ifaayah; !s it a
$ersonal obli&aCon or a communal obli&aCon; 1a’wah is ordainin& the &ood and forbiddin&
the e-il and the answer to that is a twofold answer.
ATTAININ$ T9E 5ETAILE5 KNO)LE5$E IS FA059 KIFAA6A9
The @rst fold of the answer is that there needs to be a &rou$ of $eo$le de-oted to ordainin&
the &ood and forbiddin& the e-il. They ha-e to be de-oted for that tas4 and that $art here is
Fardh 9ifaayah Ja communal obli&aConK. !f a &rou$ does it then it is suOcient for the
Ummah. ,-ery indi-idual of this Ummah does not ha-e to be a 9hateeb> we do not need ..6
%illion 9hateebs. ,-ery indi-idual does not ha-e to master the elucidaCon of all the *adith of
%u4hari or brea4 down the chain of narraCons of the *adith. A &rou$ of this Ummah ha-e to
&o &et the classical> detailed and in de$th 4nowled&e in *adith> 5ustalah> Seerah> Tafseer>
Faraa’idh Jlaws of inheritanceK and so on> and all that is Fardh 9ifaayah.
!n the "ur’an Allah says+
ة

-

ا-

ا;ر

-ن-

ل ن ;ن

م ; م

ل

ا ن ا-

ام

;

ۚ ة

-

-ا=

م

| ن

م

ة, -

ر

- J

-

,م ر

-

ن

V

;

ل

-

ن ;ر

-

=

ي

م

| ل

ع

ل

م

|

-

ل

إ

ا;ع

ج

ر

اذ

إ

م

| م

;

-

ا;ر

-ن-

ل;

,

ي-لا ¿- ا;| -

-

-

-

ل

)
:ة-;-لا ''' (
And it is not J$ro$erK for the belie-ers to &o out to @&ht J=ihadK all to&ether. 3f e-ery troo$ of
them> a $arty only should &o forth> that they Jwho are leI behindK may &et instrucCons in
J!slamicK reli&ion> and that they may warn their $eo$le when they return to them> so that
they may beware Jof e-ilK. JSurat at-Tawbah+ .66K
A $arty should stay behind to &et the instrucCons and the lessons on !slamic 4nowled&e so
that they can warn their $eo$le when they return to them. A &rou$ of this Ummah has to be
in the forefront of 1a’wah and they ha-e to ta4e on the challen&e. When $eo$le brin&
misconce$Cons> they ha-e to res$ond to them. When &o-ernments s$read 9ufr> someone
has &ot to stand u$ to it. Someone needs to res$ond to the Rawaa@dh> the 9hawaariB and
the 5urBi’ah. Someone needs to lead =umu’ah> someone needs to lead Salah> someone has
to ha-e the detailed 4nowled&e of =arh and Ta’deel and someone has to ha-e the detailed
4nowled&e of inheritance> but that is not somethin& e-eryone is able to do. !n fact> it is
im$ossible to burden the whole Ummah with such detailed 4nowled&e.
EFE06 8,SLI8 9AS A 2E0SONAL OBLI$ATION TO 2E0FO08 5A;)A9
!bn 9atheer Rahimahullah said there needs to be a &rou$ of this Ummah in the forefront to
confront the wron& and sto$ the e-il and re$resent and con-ey the truth. Then he said that
which leads us to the second fold of the answer> that it is also WaaBib on e-ery indi-idual to
#a&e N ..7
the eHtent he can do. ,-ery 5uslim has a $ersonal JFardh DAynK obli&aCon and indi-idual
res$onsibility to $erform 1a’wah> accordin& to the best of his or her abiliCes and accordin&
to their surroundin&s and that sli&htly -aries based on their 4nowled&e.
Aou ha-e to do 1a’wah in what you 4now in your surroundin&s. Aou do not ha-e to be a
9hateeb but you do 4now Salah is Fardh> so when you see someone who is not doin& their
Salah then you say Salah is obli&atory on us and you ha-e to $erform your Salah. Aou 4now
bac4biCn& is *araam so if you are in a seMn& where there is bac4biCn&> you say sto$ this is
*araam.
!n Sahih al-%u4hari> the #ro$het sallallahu Dalayhi wa sallam said+
ة

ي

' ;

ل

;

¿ن

ع ا;€

ل

-

:on-ey from me e-en if one Ayah.
!f you 4now one Ayah> &o ahead and con-ey it. !f you 4now that you truly 4now the meanin&
of that Ayah then con-ey it.
,

ع ن ;

| ن

ي

;

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ع

م

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ا-

ن ; ر

م

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ي

;

ر

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=

ل

ا ىل

إ

ن ;ع - ي

ة

م

'

م

-

نم

,-

-

ل

;

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ا ۚ ن ;=

ل-

م

ل

ا م

ه 4

ƒ ل

;'

;

ــ :نارمع J') '·' (
'et there arise out of you a &rou$ of $eo$le in-iCn& to all that is &ood J!slamK> enBoinin& Al-
5a’roof Ji.e. !slamic 5onotheism and all that !slam orders one to doK and forbiddin& Al-
5un4ar J$olytheism and disbelief and all that !slam has forbiddenK. And it is they who are
the successful. JSurat Aali !mraan+ .78K
م

-

نم

,-

-

ل

;

!n Arabic 5in J,مK means Tab’eer Jر-ع--K> which would mean let there be a &rou$ of you
Jmeanin& some of youK. !f you ta4e it as that it would mean the communal obli&aCon JFardh
9ifaayahK> meanin& let there be a &rou$ of you who master the 4nowled&es. *owe-er> in
Arabic 5in could also mean al-=ins> which means the -erse would mean let there be of
man4ind Jmeanin& all of youK. 5in 'il-=ins Jسنجلل نمK meanin& man4ind> which would
ma4e the -erse mean the Fardh DAyn ty$e of 1a’wah. The -erse would mean the indi-idual
obli&aCon ty$e of 1a’wah because 5in could also be 'il-=ins> meanin& of man4ind.
!n Sahih 5uslim Abu *urayrah said that the #ro$het sallallahu Dalayhi wa sallam said
whoe-er sees e-il> let him chan&e it by his hand. !f not> by his ton&ue. !f not> by his heart.
,-ery 5uslim is directed to chan&e it and of course e-ery sin&le one of these Jthe ton&ue>
the hand and the heartK has its own rules and re&ulaCons.
5a(ers one is trusted with li4e his own children> he is obli&ated to do 1a’wah with them.
#a&e N ..
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ان

م

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-له '

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:مير=-لا) ` (
3 you who belie-eQ Ward o2 from yoursel-es and your families a Fire J*ellK whose fuel is
men and stones> o-er which are Ja$$ointedK an&els stern JandK se-ere> who disobey not>
Jfrom eHecuCn&K the :ommands they recei-e from Allah> but do that which they are
commanded. JSurat at-Tahreem+ 6K
*ow could you &uard them without &i-in& them 1a’wah; A $erson must do 1a’wah to his
family because he is entrusted with them and he will be as4ed about it. A woman is to do
1a’wah with her family and in her surroundin&s> with her relaC-es> her friends and her $eers
because she may be as4ed about it. She may be as4ed about a certain situaCon which she is
in if she does not do the 1a’wah. !f one is in a &atherin& where there is wine bein& ser-ed>
he or she must tell them this is $rohibited and the least of forbiddin& the e-il is wal4in&
away. Wal4in& away from that is in itself forbiddin& the e-il and it is be(er if you tell them.
So the $oint is that the detailed form of 1a’wah where you 4now the detailed !slamic
4nowled&e and you con-ey that is Fardh 9ifaayah. Aou tal4 about the 9hawaariB> the 5urBi’ah
and the Rawaa@dh> the =arh and Ta’deel> and that is Fardh 9ifaayah. *owe-er> there is an
obli&aCon on e-eryone within his surroundin&s> to the best of his abiliCes and means. That
one is not Fardh 9ifaayah> that is a Fardh DAyn.
S9O,L5 ONE LEAFE 5A;)A9 ,NTIL 9E BECO8ES F,LL6
KNO)LE5$EABLE7
We em$hasise 4nowled&e so much in our classes and Alhamdulillah from what ! &ather and
from the EuesCons that we ha-e been &eMn&> many who follow these classes on a re&ular
basis are hea-ily in-ol-ed in 1a’wah. That is a &ood si&n and that is the 4ind of &rou$ we
tar&et. A common EuesCon ! ha-e been &eMn& is you em$hasise 4nowled&e so much so
should ! cancel my 1a’wah e2orts and focus on learnin&; ! am &oin& to let !maam Ahmad
Rahimahullah answer that EuesCon for you.
!n 5anaaEib Al-!maam Ahmad J-م=' مام(ا ب-انمK from !bn al-=aw?i> Saalih the son of
!maam Ahmad said a man saw my father with an in4 $ot and it was in the hand of my father.
The man said Abu Abdillah Jthe 9unyah of !maam AhmadK> you ha-e reached such a hi&h
status and $osiCon> you are the !maam of the 5uslims and you are the !maam of Ahlus-
Sunnah> unCl when are you &oin& to conCnue carryin& that in4 $ot; !maam Ahmad said ! am
&oin& to ta4e the in4 $ot to the &ra-e+
#a&e N ..)
- ر

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م

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ا ىل

إ

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5uhammad !bn !sma’eel as-Saa’i&h had a sho$ that he was a for&er in Jas-Saa’i&h means the
one who is a for&erK. *e said me and my father were wor4in& and !maam Ahmad came by
carryin& his shoes and $assed by our sho$. 5y father &rabbed him by his Thobe and he said
are you not embarrassed !maam Ahmad; UnCl when are you &oin& to 4ee$ learnin& from
these youn& 4ids you 4ee$ learnin& from; Those 4ids you &o and learn from are either one of
two thin&s. They are either youn&er than !maam Ahmad or they did not ha-e the 4nowled&e
!maam Ahmad had> but he sCll went to learn from them. !maam Ahmad told as-Saa’i&h unCl
death> ! am &oin& to 4ee$ &oin& to learn unCl death and when death comes then ! will sto$
learnin&.
!n =aami’ %ayaan Al-D!lm Wa Fadhlih Jهل~-; ملعلا نا-- ¿ماجK from !bn Abdil-%arr> !bn al-
5ubaara4 was as4ed unCl when are you &oin& to conCnue learnin& Jbecause he always
$ursued learnin& and studyin&K and he said unCl death. Another Cme when he was as4ed
the same EuesCon> he said it may be that that which ! need to learn and that which !
des$erately need to 4now when ! stand before Allah> ! $ossibly ha-e not wrote it yet. !f you
say you want to delay 1a’wah unCl you fully encom$ass 4nowled&e then we are all ne-er
&oin& to do 1a’wah> not in this lifeCme for sure. ,-eryone needs to do 1a’wah in what he
4nows and what he is sure of.
Another ma(er $ertainin& to this which is more $ersonal is balancin& between your 1a’wah
Cme and your learnin& Cme. That is not to say you ta4e 1a’wah out of your life> but you
balance it in a way that you see or deem @ts you. ! heard Ali Tantaawi Ja contem$orary
scholar or a 1aa’iyahK say that for the $ast se-enty years of his life since he started learnin&
to read> not a day $assed by where he read less than a hundred $a&es Junless he was
tra-ellin&K. When he was sic4 it would be about two hundred $a&es and in his youth it was
three hundred $a&es. *e said ! used to read and study for ten hours a day. *e was sli&htly
humorous so he said if someone studies for ten hours a day and he is a don4ey> somethin& is
&oin& to sCc4 in his mind. 'oo4 at that> a hundred to three hundred $a&es e-ery day of his
life Jten hours a dayK. Aes we all ha-e to study li4e that> we all ha-e to study and learnin& is a
ne-er endin& $rocess.
Allah told his #ro$het 5uhammad sallallahu Dalayhi wa sallam+
ام

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And say+ R5y 'ordQ !ncrease me in 4nowled&e.S JSurat Taha+ ..8K
This is to the #ro$het sallallahu Dalayhi wa sallam. Fi-e me more 4nowled&e> unCl when;
What is the eH$iraCon date on this 1u’aa; When do you sto$ sayin& that 3 #ro$het of Allah
sallallahu Dalayhi wa sallam; 0e-er.
#a&e N .67
ام

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UnCl his death. That is the #ro$het 5uhammad sallallahu Dalayhi wa sallam so ima&ine us.
We conCnue to learn and Bust because you are learnin&> it does not mean you ne&lect your
1a’wah.
!f one thin4s he can &o to 5adinah or some school or uni-ersity> study with a Shay4h and
com$lete all the 4nowled&e and then sit to teach> that is not an DAalim. That mi&ht be the
Shuyoo4h of today but the real Shuyoo4h studied all the way unCl death and they actually
studied more aIer they leI uni-ersiCes than they did when they were in the uni-ersiCes. !f
you 4ee$ studyin& unCl death and you want to delay 1a’wah unCl you &raduate from
learnin&> then there is no such thin& as 1a’wah because you are ne-er &oin& to &raduate.
There is no &raduaCn& out of !slamic 4nowled&e. Study and at the same Cme con-ey what
you 4now> but balance it out in a way that suits you.
!f you do not 4now 4nowled&e> share the basics. ,-eryone 4nows 'aa !laaha !llallah
5uhammadar-Rasoolullah> ta4e someone who is not 5uslim and teach him 'aa !laaha
!llallah 5uhammadar-Rasoolullah or an as$ect of it> or an as$ect of manners. !f you cannot
do 1a’wah on your own ton&ue> do it on the ton&ue of others. *ow; %y &i-in& out a boo4> by
&i-in& out a lecture you hear or see in an audio format or in a lin4 format. That is doin&
1a’wah on the ton&ue of others but you &et the same reward. The enCre Ummah must be
1u’aat but not 1u’aat of 5inbar> they do not necessarily ha-e to be 1u’aat on the 5inbar.
,-eryone in his -icinity should be a 1aa’iyah accordin& to that which he 4nows and what
suits him in his surroundin&s. ,-eryone has to thin4 about de-oCn& a Cmeframe out of his
life for 1a’wah.
1a’wah is not a mono$olised mission the so called Shuyoo4h only ta4e for themsel-es or
ta4e u$on themsel-es. *ad it not been for the youth durin& the Cme of the #ro$het
sallallahu Dalayhi wa sallam> there would ha-e been no !slam today. The #ro$het sallallahu
Dalayhi wa sallam &a-e an eHam$le that ordainin& the &ood and forbiddin& the e-il is li4e
$eo$le on a shi$. !f you let someone destroy that shi$> the whole shi$ sin4s. !f we sto$
anyone who is tryin& to destroy the shi$ and $reser-e it> then we are all &oin& to reach the
shore safely.
T9E 5AN$E0S OF S2EAKIN$ ABO,T ALLA9 )IT9O,T KNO)LE5$E
We said do &i-e 1a’wah and we encoura&e you but 4now your limits. Today there is a
worldwide !slamic e$idemic. 3ne who mi&ht be a &ood tal4er or $ossibly e-en Bust &rew a
cou$le of days old beard and $ut on a 9oo@yyah> he &oes to the local 5asBid or &i-es a tal4
or two and u$loads it on Aoutube and what ha$$ens; The man who has sacri@ced his whole
life in 5edical School who 4nows sni$$ets of !slamic 4nowled&e or $ossibly one or two bits
and $ieces of !slamic 4nowled&e and the one who sacri@ced his life in 'aw School and
#a&e N .6.
,n&ineerin& School or maybe a business man> well suddenly he is a Shay4h. *e is a 5uIi and
he is Shay4h so and so.
*e be&ins to s$ea4 so boldly in ma(ers of the desCny of this Ummah that the Sahaabah and
the Four !maams would ha-e bac4ed away from. SomeCmes it starts o2 innocently> that is
the truth of the ma(er. *e teaches> he 4nows some &ood *adith> he &i-es a &ood lecture or
a &ood 9hutbah and it starts o2 &ood. 5aybe he &oes to a non 5uslim community> con-eys
a lecture and in-ites them to !slam. That is &ood> but some do not 4now where to sto$.
Suddenly aIer he s$ea4s in the local community and he be&ins to wear his 9oo@yyah a lot
and the few days old beard> or $ossibly someCmes one &oes to *aBB and comes bac4 and he
is a Shay4h and a 5uIi when comin& bac4 from *aBB. !t may be that one &oes to 5adinah for
Umrah and comes bac4. What is his 4nowled&e; Who is his Shay4h; 3h he went to 5adinah.
*ow lon& did he stay in 5adinah; Three wee4s. What did he &et in three wee4s;
The $roblem is that $eo$le do not 4now their limits. !n this day and a&e you do not as4
where is the Shay4h> you as4 who is not the Shay4h. Aou Bust $resent an !slamic EuesCon in
any @eld and in any surroundin& and Bust see who will say Allahu A’lam> let us consult the
Shuyoo4h. See how rare that is. Abdur-Rahmaan !bn Abi 'ayla said ! met one hundred and
twenty of the Ansaar Jthe Sahaabah of the #ro$het sallallahu Dalayhi wa sallamK. Abdur-
Rahmaan !bn Abi 'ayla is a Tabi’ee and he said if you as4ed each of them an issue they would
defer it to the other $erson and the other $erson> unCl it comes bac4 to the @rst $erson. !t
&oes from a hundred and twenty $eo$le all the way bac4 to the @rst $erson. 0ot a sin&le of
them $reaches a *adith eHce$t that he wishes his brother would suOce him. 0ot a sin&le
one of them would &i-e a Fatwa eHce$t that he wishes his brother would suOce him. :an
you ima&ine as4in& a hundred and twenty 5uslims today about an !slamic ma(er; 3h
Wallahi ! thin4 this and that> but if you tell him my watch bro4e or my com$uter bro4e then
he is &oin& to say ta4e it to the com$uter oOce or this $lace. When it comes to !slam
e-eryone is a Shay4h today.
Umar used to say fear Allah in &i-in& your o$inions o-er ma(ers of this 1een. When an issue
used to arise> Umar and Ali were the best of the best in the best century and you would
thin4 they would Bum$ to answer the EuesCon> but when a EuesCon or an issue would arise
they would &ather the Sahaabah. They would &et to&ether and as4 what is the answer to this
EuesCon; 5aybe one of them heard a *adith the other one did not 4now of. When Umar
and Ali did that> do you thin4 they did not 4now; *onestly> do you thin4 they did not 4now
when they would &ather the Sahaabah and as4 them; They wanted to ma4e one thousand
$ercent sure that this is the ri&ht answer and that they did not miss out on anythin&.
Ataa’ !bn as-Saa’ib Ja Tabi’eeK said ! met men Jhe means the SahaabahK> when one is as4ed
about a Fatwa his answer would be while his 4nees were tremblin& and shudderin&. Why;
*e fears Allah> that he is &oin& to be as4ed about this EuesCon. Ash-Sha’bi> al-*asan al-%asri
and Abu *usayn Jall Tabi’eenK said some of you today &i-e Fatwas in ma(ers that if they
#a&e N .66
were $resented to Umar !bn al-9ha(ab> he would ha-e &athered the $eo$le of %adr to
consult with them.
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What do we say today ash-Sha’bi; What do we say about today al-*asan al-%asri; What do
we say about the Ummah today if that is durin& your Cme Jthe @rst centuryK. Wallahi $eo$le
who cannot $ronounce a sin&le -erse from the "ur’an ha-e today become 5uIeen>
whether they call themsel-es or others call them. #eo$le so i&norant that they use ma(ers
abro&ated in !slam as $roof to substanCate their stance. Wallahi we heard those who cannot
$ronounce a sin&le -erse from the "ur’an clearly issue Fatwas or use some 4ind of $roof on
ma(ers that are abro&ated Jas $roof for free miHin& and min&lin& for eHam$leK.
!maam 5aali4 said whoe-er wants to answer a Fatwa or issue $ertainin& to !slamic ma(ers>
let him contem$late what is best for him before Allah. What is &oin& to suOce him when he
is before Allah; 'et him remember *ea-en and let him remember *ell> and aIer he
contem$lates and thin4s of that then let him answer.
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A man as4ed !maam 5aali4 and he did not answer. The man said Abu Abdillah $lease
answer me> !maam answer me. !maam 5aali4 re$lied do you want me to be a BusC@caCon to
the acCon that you want to do; 1o you want me to be the BusC@caCon for the acCon before
Allah and then ! am the one who &ets $unished and you &o scot-free; Al-*aytham !bn
=ameel said !maam 5aali4 was once as4ed about forty ei&ht ma(ers. *e answered thirty
two and he said ! do not 4now to the rest of them. Roam around the world and as4 the same
number of EuesCons !maam 5aali4 was as4ed about and see how many answers you &et. !f
you as4 @Iy> you are &oin& to &et @Iy out of @Iy. !f you as4 ten> you are &oin& to &et ten out
of ten. !t is a miserable situaCon of the Ummah.
3ne man told !maam 5aali4> Abu Abdillah if you say ! do not 4now then who 4nows; !maam
5aali4> you are the 5uIi of your Cme. !maam 5aali4 said you do not 4now me more than !
4now myself. *e is sayin& do ! loo4 s$ecial to you; ! am an ordinary $erson and ! 4now my
limits. !f !maam 5aali4 4nows his limits> should the $eo$le of today not 4now their limits;
*e said if !bn Umar said he did not 4now then ! can say ! do not 4now. %ein& conceited and
lo-e of $resC&e and leadershi$ is what destroys $eo$le. These are the words of !maam
5aali4 and that is why they cannot say ! do not 4now. *ere ! ha-e a comment to say about
this. Umar !bn al-9ha(ab would &ather the Sahaabah to consult with them and !maam
5aali4 says ! do not 4now to se-eral EuesCons from $eo$le who are tra-ellin& for wee4s Bust
#a&e N .6<
to as4 him. When they did that> do you thin4 they really did not 4now; ! always thin4 about
this issue.
They told ash-Shaa@’ee he was eli&ible to &i-e Fatwa when he was @Ieen years old. *is
Shuyoo4h told him you are eli&ible to &i-e Fatwa when he was @Ieen years old. *is teacher
!bn DUyaynah used to teach and as4 ash-Shaa@’ee who was sCll a 4id> what do you thin4
about this ma(er; What do you thin4 about this *adith; And his own teacher would refer
$eo$le to as4 ash-Shaa@’ee. 5aali4 too4 the tas4 of &i-in& Fatwa at the a&e of twenty one.
AIer he went around to Shuyoo4h> he said am ! suitable now to &i-e a Fatwa or not; They
told him !maam 5aali4> if your Shuyoo4h would ha-e told you no then would you ha-e
sto$$ed; *e said certainly ! would ha-e.
Remember in the last class ! menConed two of the most $rominent Shuyoo4h of !bn al-=aw?i
who would bac4 away from &i-in& Fatwa that the 4ids in their *alaEah would &i-e.
Somethin& ! always thou&ht of is do you thin4 they really did not 4now; 1o you thin4 these
$eo$le really did not 4now; ! am almost $osiC-e Jwe do not 4now the FhaybK that they did
4now the answer. What ! belie-e is that there were o$inions or many *adith on the ma(er
and they were not at a le-el where they were one hundred $ercent sure. They were
$robably )).)[ sure that this is the ri&ht answer> but they were not a hundred $ercent sure
so they bac4ed away. That is my feelin& and that is what ! 4now of these !maams.
!f your boss &i-es you a discreCon to si&n o2 on certain ma(ers> you would thin4 a million
Cmes before you $roceed and you would as4 around. ! want to ma4e my boss ha$$y> he &a-e
me a discreCon to do this and that so do you thin4 ! made the ri&ht decision; !f one was an
ad-isor to a 4in& or to a $resident and they &a-e him discreCon to do certain thin&s or to
ma4e certain decisions> he would as4 around all o-er and ma4e sure that is the one hundred
$ercent correct decision. 3ne who is &oin& to &i-e a Fatwa is not &i-in& a Fatwa in a ma(er
$ertainin& to a 4in&> a $resident or a boss> but it is a ma(er $ertainin& to Allah that you are
&oin& to stand before Allah and be as4ed about. Aour boss> you can &et o-er it. Aour
$resident and your 4in&> you can &et beyond that and you can $ass that $oint> but Allah the
Almi&hty;
!bn al-"ayyim Rahimahullah said Allah $rohibited s$ea4in& about *im without 4nowled&e
and it is considered amon& the bi&&est of all $rohibiCons. Rather> !bn al-"ayyim considered
it amon& the worst sins.
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!bn al-"ayyim said Allah &a-e le-els in sins> *e $ut le-els in this -erse in four sins. *e started
o2 with the Fawaahish Jthe maBor sins li4e adultery and fornicaConK> then *e went to the
second le-el which is o$$ression> then *e went to the third le-el which is Shir4 and then *e
went to the worst le-el which is s$ea4in& about Allah without 4nowled&e. *e started with
the least and went to the worst> and the worst is s$ea4in& about Allah without 4nowled&e.
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Say J3 5uhammad sallallahu Dalayhi wa sallamK+ RJ%utK the thin&s that my 'ord has indeed
forbidden are Al-Fawaahish J&reat e-il sins> e-ery 4ind of unlawful seHual intercourse> etcK
whether commi(ed o$enly or secretly> sins Jof all 4indsK> unri&hteous o$$ression> Boinin&
$artners Jin worshi$K with Allah for which *e has &i-en no authority> and sayin& thin&s about
Allah of which you ha-e no 4nowled&e.S JSurat al-A’raaf+ <<K
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And say not concernin& that which your ton&ues $ut forth falsely+ RThis is lawful and this is
forbidden>S so as to in-ent lies a&ainst Allah. Gerily> those who in-ent lies a&ainst Allah will
ne-er $ros$er. JSurat an-0ahl+ ..6K
AteeE !bn Aa’Eoob and !bn Wahhab said they heard !maam 5aali4 Rahimahullah say the
Salaf and those before him ne-er used to say *araam and *alaal. They used to say we disli4e
this and we li4e that> and you should do this and you should not do that. They would not use
the term *araam and *alaal because of the -erse+
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Say J3 5uhammad sallallahu Dalayhi wa sallam to these $olytheistsK+ RTell me> what
$ro-ision Allah has sent down to youQ And you ha-e made of it lawful and unlawful.S Say J3
5uhammad sallallahu Dalayhi wa sallamK+ R*as Allah $ermi(ed you Jto do soK> or do you
in-ent a lie a&ainst Allah;S JSurat Aunus+ /)K
#a&e N .6/
5any of the i&norant today when they &o and learn from boo4s> they read ma(ers that
!maam Ahmad !bn *anbal disli4ed> when in reality that ma(er is considered *araam by
!maam Ahmad !bn *anbal but they would not use the term *araam. And ! told you that is
not the $ro$er way of learnin& in itself and by itself> unless one has no teacher. Some of the
DUlamaa would not use the term *araam and this brou&ht a lot of confusion to a lot of the
students. They would not use *araam and *alaal fearin& Allah. They would say ! disli4e this
and ! li4e this> and ! $refer this and ! do not $refer that. Then !maam 5aali4 brou&ht many
eHam$les where the Salaf used to use 5a4rooh and he said this was a common trend used
by them.
Abdullah !bn DAmr radhiallahu Danhu said+
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!n %u4hari and 5uslim. Gerily Allah does not ta4e away 4nowled&e by snatchin& it from the
hearts. *e ta4es away 4nowled&e by ta4in& away the scholars Jby their deathK so that when
the scholars lea-e and de$art> then the $eo$le will be with the i&norant. They will as4 the
i&norant about -erdicts and then those i&norant will tell them the answers.
ا;ل

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-

They are in themsel-es astray and they lead the masses astray.
5a4e 1a’wah in what you 4now in con@dence and in ma(ers that you do not 4now> say ! do
not 4now or &i-e me Cme> let me as4 or let me research. Sim$le and easy. Aes &i-e 1a’wah>
do not sto$ 1a’wah. 1o not say ! am i&norant> &i-e 1a’wah in ma(ers that you 4now and
bac4 away from that which you do not 4now.
CLASS EI$9T
This is our ei&hth class on Al-Usool Ath-Thalaathah. Alhamdulillah that we &ot this far and
we are tal4in& about the elucidaCons of the boo4 Al-Usool Ath-Thalaathah or Thalaathatul-
Usool. These are four introductory ma(ers> these are four introductory $rinci$les and they
are not the core of the boo4. These are four introductory $rinci$les and we are sCll yet to
&et to the core of the boo4. The @rst of those that we s$o4e about is that the author said you
must 4now these four ma(ers. What are they; The @rst one of these four is actually what
we s$o4e about and it is the core of the boo4. That is 4nowled&e> to 4now Allah> the #ro$het
#a&e N .66
5uhammad sallallahu Dalayhi wa sallam and the reli&ion Jthe EuesCons you will be as4ed
about in your &ra-eK. The second is to act u$on it and the third one which we started on last
class is con-eyin& it.
ه -

ل

إ

-

;

ع -لا
Which means to con-ey it. :on-ey what and call $eo$le unto what; 9nowled&e and acCn&
u$on 4nowled&e. We menConed se-eral essenCal $ointers on 1a’wah in the last class we
had and we will try to @nish the tal4 on 1a’wah today. !t is a -ery len&thy tal4 so bear with
me> ! would li4e to try my best to @nish it today !nshaa Allah so neHt wee4 we can mo-e on.
5O NOT CO88IT AN6 SINS ,N5E0 T9E 20ETEPT OF 5A;)A9
Some $eo$le fool themsel-es. They fool themsel-es because you cannot fool Allah. They will
BusCfy a stance or a sinful seMn& that they are in by cryin& and sayin& 1a’wah. 1o not be
cau&ht for eHam$le siMn& at a table with alcohol and siMn& where alcohol is bein& $assed
around and say Wallahi ! am &i-in& these $eo$le 1a’wah. When a case li4e that was
$resented to Umar !bn al-9ha(ab> he ordered the lashin& of the $eo$le who were not
drin4in& before those who were drin4in&. Some of them said we are fasCn& Umar and he
said with them start. As a brother> do not be cau&ht amon& women who are im$ro$erly
dressed and say ! am &i-in& 1a’wah. 1o not be cau&ht with a sister alone and say Wallahi !
am teachin& her "ur’an. 1o not ha-e those C&ht Beans and that which they call a *iBaab
today loo4in& more li4e someone who is tryin& to model> standin& before a table with a few
leaWets and then cry and say 1a’wah table.
! menCon this because this ma(er is wides$read. For eHam$le> it is wides$read in 5uslim
weddin&s. We cannot call them non 5uslims if they ma4e their Salah and they commit sins>
but what they do is an eHtremely maBor sin. They ha-e e-ery Shaytaanic instrument in that
hall> 0isaa’un 9aasiyaatun DAariyaat J~اي

ر

اع ~ ا-

~ ا-

ء ا~

نK Jwomen im$ro$erly dressedK>
miHin& and min&lin& at its $ea4> women with all that which is $rohibited for another forei&n
man to see and they are there in that seMn&. Aou as4 a brother who you $resume is
ri&hteous> what were you doin& there; This ha$$ens freEuently. ! am not sayin& all the
brothers who are reli&ious do that but it does ha$$en freEuently. What were you doin& o-er
there in that weddin&; Wallahi 1a’wah. !n a seMn& li4e that> your 1a’wah is to tal4 $eo$le
out of that sin and if you cannot> then you need to wal4 away. !f you can &o tal4 them out of
that sin and sto$ them> then not only should you &o but you must &o if you can tal4 them
out of it because that is the $ea4 of ordainin& the &ood and forbiddin& the e-il. !f you &o tal4
to them and they are &oin& to listen to you and sto$ those instruments and sto$ the miHin&
and min&lin& then you must &o. !f you say Wallahi ! am &oin& to &o sto$ them and ! am &oin&
to tal4 them out of it> then you must &o. *owe-er> if that is not what ha$$ens then you
should not be in a seMn& li4e that.
#a&e N .67
!n Ad-1urr Al-5u4htaar Jرا-=ملا ر-لاK> Ad-1usooEi from the 5aali4iyyah> ash-Shiraa?i in Al-
5uhathab J~-|ملاK> !bn 1hwayyaan in 5ubda’ J_--ملاK and !bn "udaamah in the se-enth
-olume of Al-5u&hni J¿ن€ملاK. These are boo4s of FiEh on the four 5adhaahib and in these
boo4s the rulin& is that if you can &o and chan&e a 5un4ar then &o and chan&e it> but if you
cannot then you do not need to be in a seMn& li4e that e-en if you are in-ited. Why do we
say e-en if you are in-ited; %ecause if you are in-ited to a weddin& or a Waleemah> many of
the DUlamaa consider it a WaaBib u$on you to res$ond to the in-itaCon of your brother. !t is
WaaBib to &o but if there are $ublic sins that are wides$read and you cannot a-oid them>
then that WaaBib is no lon&er a WaaBib. That WaaBib is *araam accordin& to the four
5adhaahib and in the boo4s that ! menConed> it is *araam u$on you to &o unless you can
chan&e it. !f you can chan&e it then you can &o.
We ha-e lands that ha-e been occu$ied for o-er half a century> lands that within them is our
third holiest shrine. There are those who cry liberate it> liberate it and they tal4 about
liberaCn&> yet when that tal4 &oes around one needs to do a reality chec4 within himself and
as4 why is the Ummah in the &u(er that it is in; #ertainin& to that holy land> why for o-er
half a century are they &oin& and why are we &oin& throu&h that which we ha-e been &oin&
throu&h Jbecause what a2ects them a2ects usK; We need to reWect and we need to analyse.
When a com$any loses some of their income> the :,3 &ets to&ether with his mana&ers and
hi&h ran4in& oOcers. *e meets with them and as4s the EuesCon that is ty$ical. What can we
do; What strate&y can we de-elo$ so we can win bac4 the income or the $ro@ts we had in
the $ast months; We need to chan&e. When &enerals J5uslims and non 5uslimsK lose> it is
tacCcal to as4 why did we lose that ba(le; What is it that caused us to lose that ba(le;
'i4ewise> when you ha-e ..6 %illion humiliated and de&raded to the lowest of the low by no
more than siH million J$ossibly siHteen million at the mostK> you ha-e to as4 why;
The Sahaabah were defeated. !n the %a(le of Uhud> the Sahaabah were defeated and they
as4ed that same EuesCon
ا-

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:نارمع J') '`º (
JWhat is the ma(er with you;K When a sin&le disaster smites you> althou&h you smote Jyour
enemiesK with one twice as &reat> you say+ RFrom where does this come to us;S Say Jto
themK> R!t is from yoursel-es Jbecause of your e-il deedsK.S And Allah has $ower o-er all
thin&s. JSurat Aali !mraan+ .6/K
We wonder why we ha-e become the lowest of the low. When the Sahaabah were defeated>
on their way bac4 to 5adinah they as4ed why;
ا-

ه ن

'

ــ ى
ـ
#a&e N .6
Why did this ha$$en to us; Allah &a-e them the answer. They as4ed a EuesCon and before
they reached 5adinah> they &ot the answer to what was ha$$enin&. What is the strate&y so
we will not be defeated a&ain; Why is it that we were defeated; What is the reason;
Allah says+
م

-

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ن'

-نع , م ;

ه J

-

Say Jto themK> R!t is from yoursel-es Jbecause of your e-il deedsK.S
... :~ل~-) ---

ع

ل

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م
,
>

=

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And your 'ord is not at all unBust to J*isK sla-es. JSurat Fussilat+ 86K
Aou chec4 yourself. !nstruments do not liberate> instruments of the Shaytaan de&enerate.
Ta4e that as a rule. !nstruments of the Shaytaan do not liberate lands that ha-e been ta4en
from us. !nstruments of the Shaytaan are not ways for liberaCn&> they are ways for
de&eneraCn&. What -ictory are you awaiCn&;
)9EN SINS BECO8E )I5ES20EA5 IT AFFECTS EFE06ONE
We are not sayin& that e-eryone is li4e that. 0o> 5a’aath Allah. ! am e-en &oin& to &o to the
eHtent of sayin& not Bust that e-eryone is not li4e that> but not e-en the maBority are li4e
that. To be on the safe side> ! am &oin& to say not e-en the maBority are li4e that. *owe-er>
when sins become wides$read where many are in-ol-ed and it is $o$ular> then it a2ects
e-eryone e-en thou&h it is not the maBority. Aou ha-e towns from Falasteen and around us
o-er here who ha-e weddin&s that $lay the instruments of the Shaytaan and it is not
eHce$Conal in that town> it is wides$read. !t is eHce$Conal in that town and he is a stran&er>
the one who decides to do his weddin& the !slamic way. !t is not all and ! am &oin& to 4ee$
re$eaCn& that a&ain and a&ain. To be safe> it is not e-en the maBority but it is a wides$read
sin.
!n Uhud> there were @Iy men under the leadershi$ of Abdullah !bn =ubayr. They did not
mean to disobey the #ro$het sallallahu Dalayhi wa sallam. These were men who went to &i-e
their nec4s for the sa4e of the #ro$het sallallahu Dalayhi wa sallam and they did not mean to
disobey him. They made an educated &uess that decided the correct o$inion in it. 3ut of
res$ect to the Sahaabah we do not say they made a mista4e> we say they made an educated
&uess u$on themsel-es. Abdullah !bn =ubayr said ! am not lea-in& the hillto$> he said ! am
stayin& on this hillto$. The #ro$het sallallahu Dalayhi wa sallam said stay here no ma(er
what> ! am &oin& to stay here. Se-en hundred with the best man to wal4 on the face of the
,arth &et defeated for the minor mista4e of less than @Iy. The enCre 5uslim Ummah bac4
then &ets defeated for the mista4e of not e-en @Iy Jbecause some of the @Iy stayed on the
#a&e N .6)
mountainK. When e-il is wides$read> destrucCon and defeat awaits this Ummah. That is the
way it &oes.
...م

-

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ن'

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ه J

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... :نارمع J') '`º (
Say Jto themK> R!t is from yoursel-es Jbecause of your e-il deedsK.S JSurat Aali !mraan+ .6/K
! say and ! am res$onsible for what ! say> towns from Falasteen ha-e rituals and weddin&s
and they are more shameful in their miHin& and min&lin& and in the way the women are
dressed im$ro$erly than the enemies that we are facin&. ! do not e-en want to name those
towns e-en thou&h ! could.
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!n Sunan at-Tirmidhi and it is an authenCc *adith. The $oint of this *adith is that the
#ro$het sallallahu Dalayhi wa sallam said there will be 5as4h J•~مK in this Ummah.
What is 5as4h; Al-5annaawi de@nes 5as4h as+
,م ة-ل=لا بل- ;' ، ~;ل-لا •~م ;' ، ا|نم _--' ىلإ -ر;~لا Jي;=-
ء¿ش ىلإ ء¿ش
What does that mean; At some Cme there is &oin& to be 5as4h and the Sahaabah as4ed
when it will be. %efore we &et to the other $oints of the *adith> what is 5as4h; !t can be
real chan&e of humans into $i&s and don4eys for eHam$le Jli4e another *adith s$eci@edK.
This one does not s$ecify but it could be a human bein& chan&ed to the form of a $i& and a
don4ey. !t could be the chan&in& of the heart and the mind. Aou &o tal4 to someone and you
thin4 you are tal4in& to a human bein&> but you are not really tal4in& to a human bein&. Aou
say Wallahi A4hi this is *araam> you are in the east and he is in the west and it is li4e you are
not tal4in& to a human bein&. So it could be a real chan&e and it could be a heart and a mind
chan&e.
*e said+

~

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;

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The neHt one is 9hasf J~~=K and that is+
¿- ر;€لا ¸رلا
#a&e N .<7
There will be earthEua4es> the ,arth will o$en and swallow $eo$le. That is 9hasf and that is
the second one. The third one that the #ro$het sallallahu Dalayhi wa sallam said there will be
is "athf J~--K and that is the throwin& or dro$$in& of stones from the s4y> li4e that which
ha$$ened for eHam$le to Abrahah and the #eo$le of the ,le$hant.
When do those three thin&s ha$$en; The Sahaabah as4ed when does that ha$$en; *e said
when the "aynaat and 5a’aa?if are wides$read.
~ ر

| ’

اذ

إ

!f it a$$ears. 1haharat J~ر|’K is actually a ran4 lesser than wides$read. What are the
"aynaat and what are the 5a’aa?if; "aynaat are the entertainers and the sin&ers that sin&
and ins$ire you to do *araam and 5a’aa?if are the instruments of the Shaytaan.
!n another *adith narrated by Abu Aamir or Abu 5aali4+
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This is not tal4in& about the non belie-ers> this is tal4in& about the followers of this Ummah.
There will be some $eo$le who will consider ille&al intercourse Jadultery and fornicaConK>
the wearin& of sil4> the drin4in& of alcohol and the musical instruments as lawful. They will
consider it lawful $ossibly by their acts> or by clearly sayin& this is *alaal and you see that
today.
There are other narraCons of the *adith to show you how Allah may doom someone
o-erni&ht. A %edouin Ja -isitor or a $asserbyK comes by to these $eo$le who are in en&a&ed
in these ille&al acts and he will as4 them for somethin&. *e may need to buy somethin& from
them> we do not 4now because the *adith and its other narraCons do not menCon. They
will tell him come bac4 tomorrow> we will &i-e you what you need tomorrow. The business
transacCon> the direcCons or whate-er it may be> they will tell him come bac4 tomorrow for
whate-er $ur$ose you as4ed us. Some of them will wa4e u$ and they are mon4eys and
swines. The *adith wants to show you how smooth and swiI the disaster of Allah is for such
$eo$le. These are from this Ummah> some of them are mon4eys and swines and we
described that it could be real or it could be that their hearts and minds are li4e that. They
will be transformed into mon4eys and swines unCl the =ud&ment 1ay Jthey will remain so
unCl the =ud&ment 1ayK.
5eanin& when the ma(ers that we said they will consider lawful occur and amon&st them is
usa&e and considerin& lawful the instruments of the Shaytaan> there will be a sudden and
swiI $unishment. What bi&&er $unishment do you want than bein& the most humiliated
#a&e N .<.
Ummah out of the Umam today; When siH million stand on the to$ of ..6 %illion and defeat
them> that &oes in history.
'oo4 at the other side. These are the 5uslims that will be transformed into a$es> mon4eys
and swines. Why; %ecause of the musical instruments. The "ur’an also says about the
o$$onents+
ه -ل

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Say J3 5uhammad sallallahu Dalayhi wa sallam to the #eo$le of the Scri$tureK+ RShall !
inform you of somethin& worse than that> re&ardin& the recom$ense from Allah+ those
J=ewsK who incurred the :urse of Allah and *is Wrath> those of whom JsomeK *e
transformed into mon4eys and swines> those who worshi$$ed Taa&hoot Jfalse deiCesKZ such
are worse in ran4 Jon the 1ay of ResurrecCon in the *ell@reK> and far more astray from the
Ri&ht #ath Jin the life of this worldK.S JSurat al-5aa’idah+ 67K
This -erse is not $ertainin& to this Ummah> this is $ertainin& to our o$$onents. The @rst two
Ahaadith are about this Ummah and the Ayah is about the o$$onents> so $eo$le from both
sides will be transformed into a$es and swines. The conclusion out of that is that when you
ha-e mon4eys and swines @&hCn& mon4eys and swines> the stron&er wins. That is how it
&oes.
3f course not e-eryone listens to that or en&a&es in those maBor sins and unlawful acts. 0ot
e-eryone and ! am &oin& to say not e-en the maBority> Bust to be on the safe side ! am &oin&
to add not the maBority. ! am &oin& to say it is wides$read and no one can deny that> it is
wides$read when you cannot e-en a$$roach $eo$le and tell them this is *araam and *alaal.
Wallahi they ha-e communiCes here that ha-e clubs where they sit and drin4 co2ee>
bac4bite and do all that which is $rohibited and $ossibly someCmes they in-ite a &uy to
lecture. %efore they in-ite him> they as4 what does he say about musical instruments; !t is
*araam; 1o not brin& him here. Wallahi this ha$$ens> some of you here 4now this -ery well.
When it becomes wides$read> Allah holds e-eryone accountable. Us who do not en&a&e in
that and those who are in that> all of us are held accountable.
0ow ! do not li4e to &et o2 to$ic in these 4inds of classes but this is not really o2 to$ic. The
$oint is that those who $erform those 4inds of ille&al ceremonies are a maBor source of the
defeat. We 4now about them and there is no denial about that.
6O, 9AFE TO KNO) 9O) TO $IFE 5A;)A9
#a&e N .<6
The $roblem is that ! see a ri&hteous brother or ! am told about a ri&hteous brother who
comes to the *alaEaat> he is &ood in his !slam and then suddenly he tells you or you are told
that he was in one of these ceremonies. This ha$$ens and it is -ery irritaCn&. What is his
BusC@caCon; *e is there under the $reteHt of 1a’wah. 0ow you as4 the brother why did you
&o to that weddin&; Why did you &o to that ceremony; Why were you in the middle of that
e-il that you really did not ha-e to &o to; The answer is 1a’wah. Aou as4 him did you s$ea4
there then lea-e immediately; Aou can $ossibly understand that. 1id you s$ea4 and
immediately head out of there; 0o. 1id you sto$ them; 0o. 1id you e-en tal4 there; 0o. !n
reality> you thin4 because you ha-e the o-erall a$$earance of someone who is reli&ious
Jwhether it may be because one has the beard or your wife is a 5uhaBBabah and you ta4e
her thereK> that merely because of your $resence you are there for 1a’wah. That is the
Shaytaan $layin& with your mind.
V

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م-

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-لا ) '·' ( (~|-لا)
Say J3 5uhammad sallallahu Dalayhi wa sallamK+ RShall We tell you the &reatest losers in
res$ect of JtheirK deeds;S Those whose e2orts ha-e been wasted in this life while they
thou&ht that they were acEuirin& &ood by their deedsQ JSurat al-9ahf+ .7<-.78K
There are $eo$le who thin4 they are doin& ri&hteous deeds and in reality it is e-il that they
are doin&. They thin4 they are doin& it under the $reteHt of 1a’wah> but in reality what they
are doin& is not &ood. Aou do not &o to those $laces claimin& 1a’wah> that is our $oint. Aou
do not &o to $laces of sin and claim 1a’wah> unless you are there to sto$ it. Aou cannot be
$resent in those $laces unless you are there to &uide them and sto$ it. !f they listen to you>
you ha-e inWuence o-er them and you can tal4 them out of it> &o there and you must and
you should &o there.
#art of ordainin& the &ood and forbiddin& the e-il is that those who do those 4inds of sins
should be the outcasts and they should not be the ty$e of $eo$le who are loo4ed u$ to.
Today we &et brothers who are stru&&lin& to start o2 their married life on the "ur’an and the
Sunnah. SomeCmes it is the bride who calls and says ! ha-e this and that and my tradiCons.
Some tradiCons do no conWict with the "ur’an and the Sunnah> we are not &oin& to tal4
about that but there are tradiCons that are conWicCn& with the "ur’an and the Sunnah and
those belon& under our feet no ma(er what they are. The "ur’an and the Sunnah has
$recedence o-er e-erythin&. Aou see those who as a bride or a youn& man who is tryin& to
&et married are facin& a stru&&le to try to ha-e their marria&e in the ri&ht way. That one is
the outcast and he is the stran&er> it is not the other ones in the sin that are the outcasts and
the stran&ers. Aou see what ! mean when ! say it is wides$read;
1o not e-er en&a&e in such ma(ers under the $reteHt of 1a’wah. The same scenario a$$lies
when for eHam$le you see a sister with im$ro$er *iBaab Jwhat they call *iBaabK and the
#a&e N .<<
aMtude in a uni-ersity> standin& before a table with a bunch of leaWets. Aou as4 what eHactly
is she doin&; 3h brother she is doin& a 1a’wah table this wee4. Aou do 1a’wah in that
manner; Aou ha-e to 4now how to &i-e 1a’wah. Aou do not en&a&e in a sin in &i-in& 1a’wah
and you do not &o in a $lace where it is sinful and &i-e 1a’wah> unless you are there to sto$
it.
'i4ewise> those who &i-e 1a’wah under the $laPorm and the banner of interfaith. They claim
that is 1a’wah. Why are you in interfaith; Why are you &oin& under the banner of interfaith;
3h 1a’wah brother> these are the #eo$le of the %oo4 and we ha-e to &i-e them 1a’wah.
There is somethin& called 1a’wah which we are all for and there is a $rinci$le of 9ufr called
interfaith. !nterfaith is a $rinci$le of 9ufr. !f you do not 4now about it> you need to &o study
it. !t is 9ufr on to$ of 9ufr. Aou do not &o under the banner of interfaith &i-in& a tal4 or be a
$arCci$ant in such an or&anisaCon and then say oh ! was there for 1a’wah. Aou &o do
1a’wah under the banner of 1a’wah or under a neutral banner> not under the banner of
interfaith.
The $oint of all this is that you do not min&le with sinners and cry 1a’wah. ! menConed some
of this in a EuesCon and answer a while a&o J:lic4 here for the transcri$tK> when ! was as4ed
about moc4in& 5uslims and ! menConed the -erse of Allah+
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And it has already been re-ealed to you in the %oo4 Jthis "ur’anK that when you hear the
Gerses of Allah bein& denied and moc4ed at> then sit not with them> unCl they en&a&e in a
tal4 other than thatZ Jbut if you stayed with themK certainly in that case you would be li4e
them. Surely> Allah will collect the hy$ocrites and disbelie-ers all to&ether in *ell. JSurat an-
0isaa’+ .87K
When moc4in& &oes on do not sit with them. Why; Allah says+
م

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J%ut if you stayed with themK certainly in that case you would be li4e them.
That a$$lies to moc4in& but it a$$lies to other sins as well.
20OOF ON 5A;)A9
INFITE 2EO2LE ,NTO ALLA9 )IT9 KNO)LE5$E
#a&e N .<8
ه -ل

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Say J3 5uhammad sallallahu Dalayhi wa sallamK+ RThis is my wayZ ! in-ite unto Allah Ji.e. to
the 3neness of Allah - !slamic 5onotheismK with sure 4nowled&e> ! and whosoe-er follows
me Jalso must in-ite others to Allah i.e. to the 3neness of Allah - !slamic 5onotheismK with
sure 4nowled&e. And Flori@ed and ,Halted be Allah Jabo-e all that they associate as $artners
with *imK. And ! am not of the 5ushri4oon J$olytheists> $a&ans> idolaters and disbelie-ers in
the 3neness of AllahZ those who worshi$ others alon& with Allah or set u$ ri-als or $artners
to AllahK.S JSurat Ausuf+ .7K
Allah is tellin& the #ro$het 5uhammad sallallahu Dalayhi wa sallam to say this is my way> !
in-ite $eo$le unto Allah. That is 1a’wah and that is what we are for> we are $ro 1a’wah. !t is
not that we are a&ainst 1a’wah> but there are $ro$er ways for 1a’wah.
ه -ل

لا ىل

إ

;ع - '

ۚ -, ر

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ع ى
ـ
RThis is my wayZ ! in-ite unto Allah Ji.e. to the 3neness of Allah - !slamic 5onotheismK with
sure 4nowled&e.S
That is why you all come here today. Why; %ecause you want to &o con-ey this messa&e
with 4nowled&e.
¿نع

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م

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! and whosoe-er follows me Jalso must in-ite others to Allah i.e. to the 3neness of Allah -
!slamic 5onotheismK with sure 4nowled&e.
!bn al-"ayyim Rahimahullah said you cannot be a follower of the #ro$het 5uhammad
sallallahu Dalayhi wa sallam truthfully> unless you call to that which the #ro$het sallallahu
Dalayhi wa sallam called to with 4nowled&e. That is a restricCon in the "ur’an.
ه -ل

لا ىل

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As a 1aa’iyah> you $resent this 1a’wah and this messa&e. Aou $ut the seed where-er you are
and you lea-e the rest to Allah.
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#a&e N .</
And who is be(er in s$eech than he who Usays+ R5y 'ord is Allah Jbelie-es in *is 3nenessK>S
and then stands strai&ht Jacts u$on *is 3rderK> andV in-ites JmenK to Allah’s J!slamic
5onotheismK> and does ri&hteous deeds> and says+ R! am one of the 5uslims.S JSurat
Fussilat+ <<K
5A;)A9 IS O,0 20I5E
!f a bi& @rm or cor$oraCon o2ers one of you a Bob> he ea&erly Bum$s to it. *e would &o to
trainin& and he would $ossibly &o bac4 to colle&e and &et an u$date in his @eld. *e would do
whate-er it is to &et that hi&h ran4in& Bob that cor$oraCon o2ered him and then he would
bolster about the o2er that he &ot. 1aTwah is an o2er from Allah the Almi&hty. !t is a Bob
from Allah> not from a cor$oraCon> a 4in& or a $resident. !t is an o2er from Allah the
Almi&hty and you are doin& the Bob of the 5essen&ers.
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Aou Utrue belie-ers in !slamic 5onotheism> and real followers of #ro$het 5uhammad
sallallahu Dalayhi wa sallam and his Sunnah Jle&al ways> etcKV are the best of $eo$les e-er
raised u$ for man4indZ you enBoin Al-5a’roof Ji.e. !slamic 5onotheism and all that !slam has
ordainedK and forbid Al-5un4ar J$olytheism> disbelief and all that !slam has forbiddenK> and
you belie-e in Allah. JSurat Aali !mraan+ ..7K
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Aou are the best. Aou were> you are and you will be> that is what 9untum Jم-ن-K means. Aou
are the best of all $eo$le raised u$ for man4ind. Aou are in char&e of man4ind and the best
of all $eo$le. Why; !s it because we are Arab; !s it because we are blac4; We ha-e blac4> we
ha-e white> we ha-e #a4istani> we ha-e e-erythin& here. Why are we the best of all $eo$le;
!s it based on ethnicity; 1id Allah say you are the best of man4ind based on your ethnicity;
Aou are the best of man4ind based on naConalism; Aou are the best of man4ind based on
your colour and your race; Aou are the best of all man4ind by carryin& and con-eyin& this
messa&e.
ه -ل

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That is what ma4es you the best. The 1a’wah to Allah is what ma4es you the best. We are an
Ummah of 1aTwah and an Ummah that con-eys the messa&e. We are an Ummah in char&e
of all the other Umam. We were honoured because we are the carriers of this messa&e and
those who con-ey it.
#a&e N .<6
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Say J3 5uhammad sallallahu Dalayhi wa sallamK+ R0one can $rotect me from Allah’s
$unishment Jif ! were to disobey *imK> nor should ! @nd refu&e eHce$t in *im. J5ine isK but
con-eyance Jof the truthK from Allah and *is 5essa&es Jof !slamic 5onotheismK> and
whosoe-er disobeys Allah and *is 5essen&er> then -erily> for him is the Fire of *ell> he shall
dwell therein fore-er.S JSurat al-=inn+ 66-6<K
The #ro$het sallallahu Dalayhi wa sallam said none can $rotect me from the $unishment of
Allah if ! were to disobey Allah. The #ro$het sallallahu Talayhi wa sallam is tal4in& about
himself but this a$$lies to all of us. Who can $rotect us from the $unishment of Allah;
ا-=

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0one can $rotect me from Allah’s $unishment Jif ! were to disobey *imK> nor should ! @nd
refu&e eHce$t in *im.
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,Hce$t for con-eyance of the truth from Allah and *is 5essa&es. 0o one can $rotect from
the $unishment of Allah> which is essenCal and no one denies that. 0o one can $rotect from
the $unishment of Allah if *e wants to $unish> but some of the DUlamaa said this -erse
means con-eyance of this messa&e is $rotecCon from the $unishment of Allah. :on-eyance
of this messa&e is one of your means for $rotecCon from the $unishment of Allah. We were
honoured with 1a’wah. 3ur $ride is 1a’wah and our $ride in this reli&ion comes throu&h
1a’wah.
0ISE ,2 AN5 )A0N
!n the early days> Allah tells *is #ro$het 5uhammad sallallahu Dalayhi wa sallam+
ر

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ا ا| ي

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3 you J5uhammad sallallahu Dalayhi wa sallamK en-elo$ed Jin &armentsKQ Arise and warnQ
JSurat al-5uddathir+ .-6K
What does that mean; That is 1a’wah> that is ordainin& the &ood and forbiddin& the e-il.
Fet u$ and warn. Wallahi> Wallahi from that moment in the early days when Allah &a-e him
that -erse and ordered him> he &ot u$ and he ne-er rested unCl the -ery last &as$ of his
breath.
#a&e N .<7
Aou 4now an Ayah> you 4now a *adith> you 4now the $rinci$le of 'aa !laaha !llallah so con-ey
it. That is all you ha-e to con-ey> what you 4now and what you @rmly 4now as we menConed
last wee4.
The #ro$het sallallahu Dalayhi wa sallam said+
ة

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¿ن

ع ا;€

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-

:on-ey from me> e-en if it is one Ayah. So if you 4now one Ayah> con-ey it. !f you 4now one
*adith> con-ey it. !f you do not 4now one Ayah or one *adith and you 4now 'aa !laaha
!llallah Jwhich you all 4nowK> then con-ey it to your nei&hbour> to your friend and in any
seMn& you are in.
!f you do not 4now then &i-e a leaWet> a brochure> a :1 or a lin4. 'i4e ! told the youth in my
recent -isit> if ! had somethin& called Faceboo4 and Twi(er and it is was so easy to ma4e
websites> by now ! would ha-e had a thousand websites con-eyin& the 1a’wah. Aou sit there
and you con-ey the 1a’wah. !n Sunan Ahmad and Tirmidhi> the #ro$het 5uhammad
sallallahu Dalayhi wa sallam ma4es 1u’aa for you for a bri&ht face. *e made s$ecial 1u’aa for
you> those who hear a *adith and transmit them to others. The #ro$het sallallahu Dalayhi wa
sallam made 1u’aa for you because of that. 5ay Allah bri&hten the face of the $erson who
hears what ! say and retains it Jmeanin& they understand it and ha-e the 4nowled&eK. !t
means he retains it> understands it> absorbs it and com$rehends it and then he con-eys it to
others.
!n 5uslim and other boo4s of *adith> !bn 5asood and Abu *urayrah re$orted the *adith
that whoe-er calls to &uidance will ha-e the reward similar to all those who follow with him>
without their reward bein& diminished in any Cny bit or way. Aou are &oin& to 4now this
*adith when ! conclude !nshaa Allaah and tal4 about Abu %a4r as-SiddeeE radhiallahu Danhu.
And whoe-er calls to mis&uidance will ha-e the sins similar to all those who follow with that
sin> not a Cny bit less than the sins that they &et. So if ! mis&uide a hundred $eo$le> all their
sins come J'aa Samah Allah> 'aa "addar AllahK on me.
T9E FAL,E OF $,I5IN$ ONE 8AN
!n %u4hari and 5uslim> the #ro$het sallallahu Dalayhi wa sallam &a-e Ali the banner in the
%a(le of 9haybar. AIer the #ro$het sallallahu Dalayhi wa sallam blew in his eyes> because Ali
radhiallahu Danhu had an illness. The #ro$het sallallahu Dalayhi wa sallam &i-es him the
banner and &i-es him the ad-ise. 'isten to the ad-ise the #ro$het sallallahu Dalayhi wa sallam
&i-es Ali. *e says be $aCent when you &et on their turf. When you &et there Jto where you
are headin&K be $aCent and ta4e it easy. Aou 4now what he says; And call them unto !slam
and let them 4now what is obli&ated u$on them. Why; %ecause Ali> by Allah Jthe #ro$het
sallallahu Dalayhi wa sallam &i-es an oathK> for Allah to &uide one man by you is be(er for you
than the red camels. For Allah to &uide one man by you is be(er for you than red camels. !t
#a&e N .<
could be &uidin& someone to !slam> &uidin& him to comin& bac4 to Salah Jand that is comin&
bac4 to !slamK> &uidin& someone to lea-e alcohol or any maBor sin. As you 4now the red
camel was the best of the wealth of the Arabs bac4 then> and li4ewise today it is li4e sayin& a
Weet of one of the most eH$ensi-e cars.
The #ro$het sallallahu Dalayhi wa sallam was at the doors of those who harmed him and
-ictory was moments away. *e has &i-en the banner to Ali to &o and it is a defeat for them
!nshaa Allah> because he 4new that. The -ictory was moments away> from $eo$le who
harmed the #ro$het sallallahu Dalayhi wa sallam for a -ery lon& Cme. !f it was blood he
wanted> he would not ha-e told Ali that. !f he was ea&er to &et their blood> he would not
ha-e told Ali that. !t was !nshaa Allah an imminent -ictory for the #ro$het sallallahu Dalayhi
wa sallam and he had the u$$er hand at that Cme> but his worry was su$reme and it was
bi&. *e says ta4e it easy Ali> by Allah> for Allah to &uide one man with you is be(er for you
than the red camels.
T9E 5A6 OF ,9,5 AN5 T9E 5A6 OF TA;IF
!n %u4hari and 5uslim Aishah radhiallahu Danha as4ed the #ro$het 5uhammad sallallahu
Dalayhi wa sallam> ha-e you encountered a day harder than the day of Uhud; Aishah was a
li(le bit older> she saw what ha$$ened in Uhud> com$rehended it and absorbed it and saw
what the #ro$het sallallahu Dalayhi wa sallam went throu&h. She said 3 #ro$het of Allah>
ha-e you encountered a day harder than the day of Uhud; *a-e you encountered a day
worse than the day of Uhud; Was there any day worse than that; She saw what ha$$ened
to him and Aishah wants to 4now the hardest day that the #ro$het sallallahu Dalayhi wa
sallam encountered. The #ro$het sallallahu Dalayhi wa sallam re$lied your tribe has troubled
me a lot. Aour tribe and his tribe> but he is sayin& your tribe has troubled me a lot and the
worst trouble was the trouble on the day of DAEabah. The day of DAEabah is the day of Ta’if
when the #ro$het sallallahu Dalayhi wa sallam went on to the mountain of the Ta’if and they
told their 4ids to dri-e the #ro$het 5uhammad sallallahu Dalayhi wa sallam away and they
reBected him.
Aishah radhiallahu Danha wants to 4now what the worst day that he encountered was. What
is it; She wants to 4now if it was Uhud and she s$eci@ed Uhud. She su&&ested Uhud because
she saw what ha$$ened to the #ro$het sallallahu Dalayhi wa sallam in Uhud. So she is
assumin& somewhat that Uhud may ha-e been the worst day to the #ro$het 5uhammad
sallallahu Dalayhi wa sallam in his 1a’wah career. !n his twenty three years> she $ossibly
assumed that Uhud was the worst day and that is why she menConed it in the EuesCon.
Why did she s$ecify that; %ecause she saw what ha$$ened to the blessed head of the
#ro$het sallallahu Dalayhi wa sallam. She saw the wounds that the #ro$het sallallahu Dalayhi
wa sallam encountered that day. She saw that the teeth of the #ro$het sallallahu Dalayhi wa
sallam were dama&ed that day. She saw that the helmet was crushed on the #ro$het
sallallahu Dalayhi wa sallam on that day. She saw that FaCmah radhiallahu Danha burns a mat
#a&e N .<)
reducin& it to ashes> ta4es those ashes and $uts it on the wound of the #ro$het sallallahu
Dalayhi wa sallam. !t was some form of medical thin& that they used to do bac4 then for
wounds to sto$ the bleedin&.
Why was Uhud not the worst day of the 1a’wah career of the #ro$het sallallahu Dalayhi wa
sallam e-en thou&h all that ha$$ened; 5ore than that> why was it not the worst day when
the uncle of the #ro$het sallallahu Dalayhi wa sallam died in that ba(le and the #ro$het
sallallahu Dalayhi wa sallam we$t so hard li4e a youn& child> o-er his uncle when he saw him
in the status he was in. Why was it not the worst day when se-enty of the his most belo-ed
com$anions died and became martyrs !nshaa Allah in that ba(le; The men he lo-ed so
dearly and many of them were his relaC-es. Ta4e it e-en further> why were the worst days
not the days he s$ent in a&ony when the hy$ocrites s$o4e about the honour of his wife. To a
man that is -ery bi& and today many do not understand it because they are not real men>
but a real man does not allow anyone to dishonour his wife or his women. The #ro$het
sallallahu Dalayhi wa sallam went throu&h that when the hy$ocrites be&an the rumour and
some of the Sahaabah mista4enly &ot in-ol-ed in it and s$o4e ill about the wife of the
#ro$het sallallahu Dalayhi wa sallam. Why was it not that; Why was it not the day they $ut
the &uts of a camel on the bac4 of the #ro$het sallallahu Dalayhi wa sallam and they be&an to
lau&h so much that they fell on to$ of each other Jas it is stated in the SihaahK; Why was it
not the day that they cho4ed the #ro$het 5uhammad sallallahu Dalayhi wa sallam with his
own u$$er &arment> unCl he nearly fainted and fell to his 4nees ri&ht by the 9a’bah; Why
was it not the humiliaCon the "uraysh $ut him throu&h for many years;
*e said it was the day of Ta’if. What was so s$ecial about the day of Ta’if; When you read
the e-ents of that day> there was $hysical harm to the #ro$het sallallahu Dalayhi wa sallam on
that day but it was much less than any of that which ! Bust menConed to you. The $hysical
harm to the #ro$het sallallahu Dalayhi wa sallam on the day of Ta’if was much less harm than
the &uts of the camel> when they tried to cho4e him> when they tal4ed about his honour or
many of the other thin&s. The ma(er of Ta’if was somewhat less than that $hysically. What
ha$$ened in Uhud was incom$arable to what ha$$ened in Ta’if. The com$anions of the
#ro$het sallallahu Dalayhi wa sallam &et 4illed> his uncle &ets 4illed and he &ets wounded.
What ha$$ened in other e-ents was incom$arable to the hardshi$ that he sallallahu Dalayhi
wa sallam faced on the day of Ta’if> so why did you 3 #ro$het of Allah choose the day of
Ta’if; Why did you choose that day to tell Aishah that was the worst day; Aishah may ha-e
meant what was the worst day that you encountered $hysically 3 #ro$het of Allah. She may
ha-e im$lied or meant $hysically and that is why she menConed Uhud. What was ha$$enin&
to you e-en thou&h not $hysically> trauma wise when you see se-enty of your com$anions
and your uncle and you wee$ o-er him> mentally or $hysically that is -ery sad and -ery
de-astaCn& so she $ossibly meant that.
When you read Seerah> read it dee$ and read in between the lines. *e went to Ta’if with the
bi& ho$es that they were &oin& to enter !slam. When he went to Ta’if and he climbed u$> he
#a&e N .87
had such bi& ho$es that now Ta’if is &oin& to enter !slam and this is &oin& to be the @rst
!slamic city of 9hilaafah. *e had a lot of ho$es when he went to Ta’if. *e is tryin& to say it is
not about me. !t is not about the wounds in my head> it is not about the teeth that were
chi$$ed or dama&ed and it is not about the death of my com$anions because we are &oin&
to meet !nshaa Allah in =annah. !t is the a&ony of seein& the messa&e that he was con-eyin&
&eMn& reBected. *e went with such ho$e to Ta’if in the ho$e that they are &oin& to embrace
and follow this reli&ion> so he comes bac4 with bi& a&ony Ja&ony of seein& the messa&e that
he was sent to con-ey &eMn& reBectedK. That was the worst day of the 1a’wah of the
#ro$het sallallahu Dalayhi wa sallam> when the messa&e was reBected. ! can withstand
e-erythin& else. !f you want to hit me> wound me> cho4e me or whate-er> but the messa&e
&eMn& reBected was de-astaCn&. That is why he said that was the worst day.
That is why Allah calms *is #ro$het down in many -erses in the "ur’an> when he is hurt o-er
those who reBect the truth. Allah sees what is in the heart of the #ro$het sallallahu Dalayhi
wa sallam and *e sees that he is hurt and distrau&ht o-er those who are reBecCn& the truth.
1a’wah was his life. !t was his heart and soul> it ran throu&h his -eins and that is how it
should be and must be for e-ery 5uslim and e-ery 1aa’iyah. 1a’wah becomes li4e your Wesh
and blood. When a true 1aa’iyah is de$ri-ed of 1a’wah> he feels as if the under&round is
be(er for him than bein& on to$ of the &round. That is a true 1aai’yah and actually that is a
true 5uslim. Today we call that a 1aa’iyah> but that is a true 5uslim because 1a’wah is $art
of the life of e-ery sin&le 5uslim. Allah calms *is #ro$het 5uhammad sallallahu Dalayhi wa
sallam many Cmes in the "ur’an. *e &oes to Ta’if with the ho$es and that is his worst day>
e-en thou&h what ha$$ened to him $hysically was much less than the other day. *e says to
Aishah that it was the day of Ta’if because he was reBected and his 1a’wah was reBected.
Allah tells him+
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So destroy not yourself J3 5uhammad sallallahu Dalayhi wa sallamK in sorrow for them.
JSurat FaaCr+ K
!n another -erse> Allah sends him words to calm him down+
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#erha$s> you> would 4ill yourself J3 5uhammad sallallahu Dalayhi wa sallamK in &rief> o-er
their footste$s Jfor their turnin& away from youK> because they belie-e not in this narraCon
Jthe "ur’anK. JSurat al-9ahf+ 6K
Aou 4ee$ chasin& aIer them and runnin& aIer them in a&ony and sorrow. Ta4e it easy 3
#ro$het of Allah> that is what Allah is tryin& to tell him.
#a&e N .8.
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And endure you $aCently J3 5uhammad sallallahu Dalayhi wa sallamK> your $aCence is not
but from Allah. And &rie-e not o-er them J$olytheists and $a&ans> etcK> and be not
distressed because of what they $lot. JSurat an-0ahl+ .67K
,ndure $aCently. Why; %ecause they hit you; %ecause they harmed you; 0o> Allah is tellin&
him+
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And &rie-e not o-er them J$olytheists and $a&ans> etcK.
Allah calms *is 5essen&er sallallahu Dalayhi wa sallam down because he is traumaCsed o-er
them reBecCn& the messa&e. To a true belie-er> his messa&e and con-eyin& it becomes more
im$ortant than he himself is. !t becomes more im$ortant than myself> it becomes more
im$ortant than my family> it becomes more im$ortant than my wealth and it becomes more
im$ortant than my honour. 1a’wah and con-eyance of this messa&e is the number one
$riority for a belie-er.
6O, 9AFE TO KNO) AN5 0ELATE TO 6O,0 A,5IENCE
When dealin& with 1a’wah> you must 4now the le-el or ty$e of $eo$le you s$ea4 to because
the 4nowled&e of who you s$ea4 to is -ery essenCal. !n %u4hari and 5uslim the #ro$het
sallallahu Dalayhi wa sallam said to 5u’aadh when he was headin& to Aemen> you are &oin&
to meet the #eo$le of the %oo4. When the #ro$het sallallahu Dalayhi wa sallam was &i-in&
him his farewell ad-ice as he was &reeCn& him outside of 5adinah> he said you are &oin& to
meet and see the #eo$le of the %oo4. *e was headin& to Aemen. Why did he &i-e him the
heads u$ and tell him that you are &oin& to meet the #eo$le of the %oo4; Why did he
s$ecify that; %ecause 5u’aadh was in an area where it was mostly statue worshi$$ers.
There were some =ews in the outs4irts of 5adinah> but he wanted him to 4now that the
$eo$le he is headin& to are the #eo$le of the %oo4. The way you a$$roach the #eo$le of the
%oo4 and con-ey the messa&e to them is di2erent to the way you a$$roach statue
worshi$$ers that you ha-e been dealin& with for a maBor $orCon of your life.
Aou need to 4now who the audience you are s$ea4in& to is and you need to 4now who they
are in order to con-ey the messa&e. When ! &et in-ited to a lecture> ! ha-e to 4now am !
s$ea4in& to youth or $eo$le in their @Iies and siHCes; Am ! s$ea4in& to the youth or their
uncles; Are you s$ea4in& to educated $eo$le or $eo$le who are laymen; Aou ha-e to 4now
in order to con-ey the messa&e or try your best to relate to your audience.
#a&e N .86
! @rst be&an to memorise this boo4 Al-Usool Ath-Thalaathah when ! was in second &rade in
5adinah. ! was in a school called 5adrastu Ubayy !bn 9a’b 'itahfeedh Al-"ur’an Al-9areem J
مير-لا نار-لا ‰--=-ل بع- ,- ¿-ا ة~ر-مK. !t was a school that was $art of the re&ular
&o-ernment schools but it was s$ecialised for "ur’an as well. !t was one of the @rst in
5adinah li4e that and it used to be $art of the curriculum that you ha-e to memorise Al-
Usool Ath-Thalaathah or $orCons of it when you are youn&. ! am not sure if it sCll is today
with the recent $ressure the West is $uMn& on them to chan&e the curriculum. When we
would be &oin& in the mornin& in the car> ! used to recite to my father. *e would be headin&
to the Uni-ersity of 5adinah and he would dro$ me o2 at the school. ! would recite Al-Usool
Ath-Thalaathah to my father and he would tell me that is eHactly what he is learnin& in one
of his classes in 5adinah. ! sCll remember that and as a child ! was sur$rised that what he is
learnin& is what ! am learnin&. ! am in second &rade in elementary school and he is in his
second year in 5adinah Uni-ersity and we are studyin& the same thin&.
*e would tell me the way they study it is way more in de$th and detail than you are
studyin&. %asically what we were tau&ht in second &rade was a li(le about 5an Rabbu4 Wa
5aa 1eenu4 J4ني- ام; 4-ر ,مK> the #ro$het 5uhammad sallallahu Dalayhi wa sallam and
ma(ers $ertainin& to that in a -ery easy way because we were only in second &rade. We
teach Al-Usool Ath-Thalaathah to 4ids and we teach it to 1u’aat. We teach it to $eo$le
hi&her and lower than that> but each on a le-el that they understand and in a way they
understand. The way ! teach it to you who ta4e notes> our future 1u’aat !nshaa Allah and
some who memorise most of what we say is di2erent than ! would in a &eneral lecture.
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This is a statement of Ali in Sahih al-%u4hari> it is not a *adith. Ali himself said s$ea4 to
$eo$le on a le-el they understand> do you want Allah and *is 5essen&er to be disbelie-ed
in; Aou can $resent a ma(er in a certain way and cause $eo$le to be disbelie-ers> and you
do not want to do that.
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This is the statement of !bn 5asood in Sahih 5uslim. !bn 5asood said when you s$ea4>
s$ea4 to $eo$le on a le-el they understand and they com$rehend because if you s$ea4 to
them on a le-el they do not com$rehend> it will be a Fitnah for some. The true 4nowled&e
that you are tryin& to con-ey may become a Fitnah.
'oo4 at how !bn Abbaas related to his audience and who he was tal4in& to. A man comes to
!bn Abbaas and as4s him is there Tawbah for one who 4ills; !bn Abbaas said yes of course
there is Tawbah. Then ri&ht aIer that or shortly thereaIer that> another man comes and
says !bn Abbaas is there Tawbah for a 4iller and !bn Abbaas says no. !bn Abbaas how could
you answer this and then this; The one who as4ed did not 4now because they are random
#a&e N .8<
$assersby> they &ot their Fatwa and went on their way. The students who are there as4ed
why; What is u$ with that Shay4h; First someone as4s if someone 4illed can he see4
re$entance and you say yes> and then the other one you say no. !bn Abbaas said the @rst
one ! saw tears of re$entance in his eyes. ! loo4ed at his eyes and ! saw a man in a&ony> ! saw
a man with tears in his eyes. *e analysed and he studied> what 4ind of man is this as4in&
me; *e said so ! told him yes. *e said the second one> ! loo4ed into his eyes and ! saw s$ar4s
in his eyes that he is &oin& to 4ill. This was a di2erent man than the @rst one. *e said this
Cme ! saw e-il s$ar4s so ! said no> so he will not &o and 4ill. The *u4m on the 4illin& is that it
is *araam. There is no dis$ute about that> but the way it is $reached is a di2erent issue.
*owe-er let me tell you> !bn Abbaas did not lie. !bn Abbaas did not ma4e a fraudulent Fatwa.
!n Tafseer Ath-Tha’aalibi J ¿-لاع-لا ر-~--K he said+
ان

ا-=' ~ي;=-لا; ›>-(ا ن;-~-ي ا;نا- م|ن' ءاملعلا —ع- ,ع ¡;ر
,ا-ع ,-ا; ~ا|ش ,-ا م|نم; ، ة-;- J--- V ن' ن;-لط--
*e narrated that some DUlamaa used to use the harsher of two o$inions to stri4e fear in the
hearts of the audience> to deter $eo$le from commiMn& sins. Amon& them was !bn Shihaab
and !bn Abbaas. So basically !bn Abbaas did not lie. !bn Abbaas chose one of the o$inions
because he wanted to sto$ a man from 4illin&> but that o$inion is substanCated and it is in
the boo4s. !s it the stron&er o$inion; 3f course not> but he used it to sto$ a man from 4illin&.
5emorisin& teHt is easy and that is what we are doin& here. DUlamaa who can a$$ly this
ma(er in 1a’wah is -ery scarce and rare today. Aou read in the boo4s on manners of !Iaa’
that a 5uIi may choose to &i-e the harsher of two o$inions if he deems it is bene@cial
Jbased on who is as4in&K. This is not $layin& &ames. We do not consider this $layin& &ames
as some say because you cannot Bust ma4e u$ Fatwas and !bn Abbaas would not ha-e Bust
made u$ a Fatwa. Aou cannot ma4e u$ a Fatwa that you would li4e to &i-e a $erson> e-en
based on a scenario in front of you. Aou cannot do that. !f there are two o$inions and there
is one harsher and you choose to use that one Jli4e !bn Abbaas didK> then you can do that to
sto$ someone from 4illin& another $erson for eHam$le. !t is Bust choosin& the stricter of two
o$inions. Aou may not ado$t that second harsher o$inion> but you are doin& it for the
bene@t of sto$$in& someone from commiMn& a maBor sin as !bn Abbaas did.
The $oint of that whole ma(er is one thin&. Aou need to understand who you are tal4in& to
and relate to them. SomeCmes your messa&e may be directed to women and the way you
s$ea4 to women is di2erent to how you s$ea4 to men at Cmes in certain ma(ers.
SomeCmes it is directed to women and other Cmes it is directed to men. SomeCmes you are
s$ea4in& to youth and someCmes you are &oin& to be s$ea4in& to elders. Aou ha-e to
analyse where you are &oin& and where your tal4 is. Where am ! ha-in& a meal at so ! can
$re$are a tal4; Are they youn& men or are they older men; What ty$e of $eo$le are they;
Are they on sins or not; SomeCmes you are s$ea4in& to arro&ant $eo$le and someCmes
#a&e N .88
they are humble. Aou ha-e to be $re$ared in how you tal4 to $eo$le. SomeCmes you are
&oin& to be s$ea4in& to educated $eo$le in uni-ersiCes and someCmes you are &oin& to be
s$ea4in& to $eo$le who are factory wor4ers or illiterate. SomeCmes you are &oin& to be
s$ea4in& to leaders and someCmes you are &oin& to be s$ea4in& to laymen. SomeCmes you
will be s$ea4in& to calm and collected $eo$le who want to sit> understand and raConalise.
5aybe they will as4 and &o bac4 and forth so they can be con-inced> and someCmes it is
&oin& to be an&ry and wild $eo$le who will not acce$t anythin& e-en if it is a clear cut Ayah
in the "ur’an or a solid *adith in %u4hari and 5uslim.
Aou do not a$$roach youn& youth in the West today li4e you a$$roach a student of D!lm who
has &one throu&h three or four boo4s. Some $eo$le &et ins$ired with Tar&heeb Jب--ر-K and
some &et ins$ired with Tarheeb Jب-هر-K Jli4e *ell> $unishment of the &ra-e and ma(ers of
that sortK. Some &et ins$ired to be ri&hteous by doin& Tar&heeb on them and some &et
ins$ired by both Tar&heeb and Tarheeb> which is the maBority of the $eo$le. Aou ha-e to
analyse who your audience is. A successful 1aa’iyah li4e you !nshaa Allah Ta’aala is one who
$resents the same messa&e> but you understand your audience so you can relate to them. !t
is the same messa&e> we are not here to bar&ain. The messa&e is the messa&e but you need
to $resent the messa&e in an e2ecC-e way to the audience that you are s$ea4in& to. That is
what you &et out of this $oint that we are tal4in& about here and that is -ery im$ortant. =ust
as 4nowled&e is im$ortant in 1a’wah> this is also Bust as im$ortant.
)IS5O8 8,ST BE IN 5A;)A9
5A;)A9 8,ST BE IN T9E BEST OF ALL 8ANNE0S
Wisdom must be in 1a’wah. !t must be based on for&i-eness and it must be based on bein&
4ind.
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... :J=نلا) ''º (
!n-ite Jman4ind> 3 5uhammad sallallahu Dalayhi wa sallamK to the Way of your 'ord Ji.e.
!slamK with wisdom Ji.e. with the 1i-ine !ns$iraCon and the "ur’anK and fair $reachin&.
JSurat an-0ahl+ .6/K
The radiH of 1a’wah is to be 4ind> to be &entle> to choose the best words> to choose the best
methods and the best manners. 'isten to this because the neHt $oint aIer this is im$ortant
and it does not erase this $oint.
CLASS NINE
#a&e N .8/
The foundaCon or ori&in for 1a’wah is to be 4ind. Aou must be &entle in how you con-ey it.
Aou must choose the best words. Aou &o to the thesaurus> if there is se-en words to con-ey a
messa&e> you chose the best and most 4ind word to con-ey your messa&e. Aou be in the best
of your manners and you choose the best of all methods. Allah said+
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S$ea4 to $eo$le &ood. The best> *usnaa Jان

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K> the best of all ways.
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!t is by the mercy of Allah that you dealt with them &ently> had you been se-ere and harsh
with them> they would ha-e dis$ersed. They would ha-e dis$ersed away> they would ha-e
bro4en away from you oh #ro$het of Allah and they would ha-e went on> on their own. They
would ha-e leI you and they would ha-e went on their own.
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So as4 Allah for&i-eness for them. And this &oes bac4 to> remember the @rst statement of
the author> !Tlam Rahima4 Allah. As4 Allah for for&i-eness for them. Why; These are li4e
students> you are li4e a father to them. And consult them in the a2airs> e-en if you are not
&oin& to choose and ta4e their decision> consult them to show them how 4ind you are to
them.
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Allah says> do not ar&ue> if a ma(er reached to a debate> if a ma(er reached to an ar&ument>
do not debate with the #eo$le of the Scri$ture> the =ews and the :hrisCans> unless it be in a
manner> in a fashion that is be(er. Unless it is in the best of all manners> with &ood words>
&ood words+
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And &ood manners. This is when it &ets to a debate> so ima&ine when it is in 1a’wah.
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:J=نلا) ''º (
Allah says to the #ro$het 5uhamma sallallahu Dalayhi wa sallam> oh 5uhammad sallallahu
Dalayhi wa sallam> in-ite to the way of your 'ord> in-ite to !slam> in-ite to the Sharee’ah by
wisdom+
#a&e N .86
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%y wisdom> di-ine re-elaCon.
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Fair $reachin& and ar&ue with them in the way that is be(er> the best. So the #ro$het
sallallahu Dalayhi wa sallam> and he is the #ro$het of Allah> he was ordered to choose and
con-ey the messa&e in the best of all manners. And Allah tells him> if you would ha-e been
harsh they would ha-e dis$ersed> they would ha-e dis$ersed away from you. !f that is to the
#ro$het sallallahu Dalayhi wa sallam> then what should we say; Wisdom in 1a’wah is not to
com$romise the teachin& of !slam. Wisdom in 1a’wah does not mean you bar&ain on
$rinci$les of !slam. The modernist -ersion of wisdom in 1a’wah> is to com$romise the
$rinci$les of !slam and to &i-e in. That is their -ersion> that is the modernist -ersion. The sell
out> deluded $eo$le> yes that is their -ersion> to &i-e in and tell them that which they want
to hear> that is their -ersion of wisdom.
!bn al-"ayyim in 5adaariB As-Saali4een actually de@nes wisdom. The way that it is su$$osed
to be done in> and in the manner that it is su$$osed be done in> and a Cmin& that it is
su$$osed to be done in. There is a di2erence in s$ea4in& to $eo$le on a le-el they
understand that we menConed in a $re-ious $oint> and here this $oint is to be s$ea4in& to
$eo$le in a 4ind manner. The $re-ious $oint is to s$ea4 to $eo$le on a le-el they understand
and here it is to s$ea4 to $eo$le in a 4ind and wise manner> that is one side. That is one
thin&> and com$romisin& !slam which is totally di2erent. Aou ha-e to understand those are
two di2erent thin&s. =ust because you want to s$ea4 to $eo$le on a le-el they understand
and you be 4ind to them> it does not mean you com$romise !slam. Those are two totally
di2erent thin&s.
!n *adith Anas> in Sahih al-%u4hari and in Sahih 5uslim> the *adith narrated on the
authority of Anas !bn 5aali4 radhiallahu Danhu. *e said> when the #ro$het sallallahu Dalayhi
wa sallam sent 5u’adh> and actually the #ro$het sallallahu Dalayhi wa sallam told it to Anas>
he told it to 5u’adh and he told to Abu 5usa al-Ash’ari. !t is also in addiCon to %u4hari and
5uslim> it is also in 5usnad al-%a??ar. The #ro$het sallallahu Dalayhi wa sallam said> ma4e
thin&s easy for $eo$le and do not ma4e it diOcult for them. The #ro$het sallallahu Dalayhi wa
sallam when he sent 5u’adh> in Sahih al-%u4hari> 5uslim and 5usnad al-%a??ar and it is also
narrated by Anas> he said ma4e thin&s easy for $eo$le and do not ma4e thin&s diOcult for
them.
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!t means> ma4e Salah easy. Aes ma4e Salah easy> does that tell them> oh you 4now> if you do
not ma4e Salah that is &ood. 5a4e Salah anyCme you want> if you come bac4 la?y from
#a&e N .87
wor4> combine all @-e of them aIer !shaa’ because you ha-e been at wor4. That is not what
it means. The *adith says ma4e thin&s easy for them. 5a4e Salah easy for them yes> how do
you ma4e Salah easy; Teach them that when they are tra-ellin&> that they can combine and
shorten their $rayers> that is ma4in& it easier for them. Aou ma4e it easy by showin& them
some of the Ru4has in !slam. 5a4e it easy for them by tellin& $eo$le that if you are sic4> you
do not ha-e to fast. !f you are sic4> you do not ha-e to ma4e your Salah standin&> you can
ma4e your Salah siMn&. !f you cannot do it siMn&> you can ma4e it lyin& down. !f you cannot
ma4e it lyin& down> ma4e it with your eyes. 5a4e thin&s easier by showin& them how they
do not ha-e to fast when they are sic4> ma4e it easier for them by showin& them that they
do not ha-e to fast when they are tra-ellin&. That is ma4in& it easy for them. 5a4e it easy for
them by showin& them that hastenin& the fast in Ramadhaan or in any re&ular fast and
delayin& the Suhoor> hastenin& the fast and delayin& the Suhoor is the best and that is
recommended by the #ro$het sallallahu Dalayhi wa sallam. Why; So the &a$ between the
Cmes that you are fasCn& will be shortened. That is ma4in& it easy for them.
That is how you ma4e it easier for them> unli4e what they ta4e it to mean today. Teach them
that the #ro$het sallallahu Dalayhi wa sallam was ne-er &i-en a choice between two *alaal
ma(ers> eHce$t he chose the one that is easier. Aou teach them that> so when they are
$resented with a choice in !slam> they do not ma4e thin&s diOcult on themsel-es. That is a
choice between *alaal ma(ers> between *alaal ma(ers. !t is ta4en today by some of the
deluded> sell out modernists to mean *araam. !f it is a *araam and a *alaal and the *araam
is easier> you &o with the *araam. !t could be for eHam$le for &oin& to *aBB> dri-in& or
wal4in&> ! ha-e the choice. 5ost li4ely the #ro$het sallallahu Dalayhi wa sallam would ha-e
chose ridin& because it is easier> that is *alaal and that is *alaal so the #ro$het sallallahu
Dalayhi wa sallam most li4ely> and he did &o ridin& to 5a44ah.
!t does not mean that if one is &i-en a choice between *alaal and *araam> because in the
be&innin& of the *adith it menCons it broadly> it says+
,

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ام

%etween two ma(ers. So it does not s$ecify but it really means *alaal ma(ers because the
end of the *adith we are &oin& to &et to> it does not mean if one is &i-en a choice between a
*alaal and a *araam> that the *araam is easier> that they choose the *araam. That is not
what the *adith means because the conCnuaCon of the *adith says at the end of it> and if it
was a sinful ma(er> he would be the furthest away from it. That is the end of the *adith that
many do not menCon. And if it was a sinful ma(er> he would be the furthest away from it.
5a4in& it easy does not mean chan&in& a *araam to a *alaal> to ma4e it easy. 'i4e the
Fataawa we see today> under the inter$retaCons of ma4in& thin&s easy based on this *adith>
oh what is your $roof; Aassiru wa 'aa Tu’assiru. Usury is *alaal in the West> why; Aassiru wa
'aa Tu’assiru. The $eo$le if they sell alcohol to non 5uslims> that is *alaal> Aassiru wa 'aa
#a&e N .8
Tu’assiru. They went to an eHtreme and an eHtent in these 4ind of issues> under the
misunderstandin& of+
ر

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ي

Aou see what it means. Aou ma4e your Salah siMn& if you cannot do it standin&> you combine
if you are tra-ellin&> you do not ha-e to fast when you are tra-ellin&. 3r when you are tellin&
a woman> today some of them tell a woman oh you can wear those ca$s> today there is ca$s
and they call them *iBaab. A li(le hat they $ut on and that is called *iBaab today> why; She is
in America> she mi&ht ha-e to ride the bus or she ha-e to &o> Aassiru wa 'aa Tu’assiru. The
5uslims in the West> they can do that because the eye is on them> Aassiru wa 'aa Tu’assiru.
Some went e-en further to say no *iBaab> &o ahead no *iBaab at all> Aassiru wa 'aa Tu’assiru.
So basically> the $oint of this $oint that we are tal4in& about> the radiH or foundaCon of
1a’wah is to be 4ind and to ma4e thin&s easier. The $ro$er channels and the $ro$er lines>
there is a $ro$er line Bust li4e when you are dri-in&> you do not &o $ass the si&n or that line.
There is two lines set forth> you ma4e thin&s easier between those lines. Aou ma4e thin&s
easy and you lower your win& while you are con-eyin& the messa&e> meanin&+
...ة م

-

= ل

ا-

4

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إ

_ - ا ى
ـ
:J=نلا) ''º (
When the #ro$het sallallahu Dalayhi wa sallam $assed a woman at a &ra-e> she was cryin&>
she was wee$in& and the #ro$het sallallahu Dalayhi wa sallam as usual> tries to calm $eo$le
down> tries to relate to them. So he told her+
ب

~ -

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;

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%e $aCent and see4 reward from Allah. She said+
¿--

-~ م

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ع 4

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إ

Fet away from me> she is tellin& the #ro$het sallallahu Dalayhi wa sallam &et away from me.
She is scoldin& the #ro$het sallallahu Dalayhi wa sallam> you ha-e not been hit with a
calamity> ! ha-e been hit. This is the #ro$het sallallahu Dalayhi wa sallam she is s$ea4in& to>
another 1aaTiyah would &o o2 on her> how dare you s$ea4 to me li4e that> you 4now who !
am; ! am Shay4h so and so> you 4now how many lectures ! ha-e &i-en> you 4now how many
boo4s ! ha-e wri(en. The #ro$het sallallahu Dalayhi wa sallam Bust wal4ed away normally.
When the Sahaabah told her that was the #ro$het sallallahu Dalayhi wa sallam> she found out
that was the #ro$het sallallahu Dalayhi wa sallam> she went Euic4ly to him and he was
lenient. *e &i-es her more words> she comes to a$olo&ise and he &i-es her more words of
ad-ice> he says+
#a&e N .8)
ىل



ا ة م

- ~

لا -ن

ع ر

-

~

لا ام

ن

إ

*ere is more ad-ice> if you ha-e in the future a $roblem> $aCence is when calamity @rst
aYicts you. So the #ro$het sallallahu Dalayhi wa sallam did not &o o2 at her because he
understood her situaCon. She is in a situaCon where she lost a son> so he understood that.
%ut 4ee$ that in mind when we tal4 about the neHt $oint.
!n 5usnad Ahmad on the authority of Abu Umaamah> a man comes to the #ro$het
sallallahu Dalayhi wa sallam as4in& him to commit fornicaCon. *e says oh #ro$het of Allah>
commit fornicaCon. !f that was to ha$$en today with the DUlamaa today> Allahu A’lam what
would ha$$en to that man. They are &oin& to declare him a FaasiE and they are &oin& to tal4
about him> the #ro$het sallallahu Dalayhi wa sallam calmed the Sahaabah down because
they &ot mad. *ow dare you disres$ect the #ro$het sallallahu Dalayhi wa sallam and us for
eHam$le> with a EuesCon li4e that; The #ro$het sallallahu Dalayhi wa sallam said+
ه

م

ه

م

5eanin& ta4e it easy> calm down all of you. They went to silence> they are obedient to the
#ro$het sallallahu Dalayhi wa sallam> they went to com$lete silence. Then he told the man>
come here> the man was at the end of the *alaEah because he is there to as4 EuesCon and
4ee$ &oin& on his way. :ome here> &et closer> ! want to you &et closer. Aou 4now how that
feels when you brin& someone> a youn& youth to you> the #ro$het sallallahu Dalayhi wa
sallam brin&s him to his side and he &ets close to the #ro$het 5uhammad sallallahu Dalayhi
wa sallam> then he s$ea4s to that youth in a way with both $roof and intellect. *e did not
start slammin& him with Ayaat and Ahaadith. 0o> he also used intellect because this was a
youth> a youn& man who uses his mind. A lot of the youth> that is why it is the best dealin&
with the youth because they analyse thin&s and they can tell. They will not follow> es$ecially
the youth> they will not follow the trend of the elders.
*e said to him> you acce$t it for your mother; The youn& boy said no. *e said> then $eo$le
do not acce$t that for their mothers> $eo$le do not want that for their mothers. 1o you
acce$t that for your sister; Would you want that to ha$$en to your sister; *e said no> who
would want that to ha$$en to their sister; *e said> $eo$le do not acce$t that or want it for
their sisters. Then he said> do you acce$t it for your $aternal aunt; *e said no> who would
acce$t that for their aunt; *e said> that then $eo$le do not acce$t that for their aunt. Then
he said> do you acce$t that for your maternal aunt; *e named them one by one> he could
ha-e used one eHam$le but so the youth can thin4. Would you acce$t it for your maternal
aunt; *e said no> who would acce$t that for his maternal aunt; *e said> $eo$le will not
acce$t that for their aunts as well. Then he wi$es on his chest> he &rabs him> he $uts his
hand on his chest and he said to him> made 1u’aa for him> he said+
ه

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لا
#a&e N ./7
3h Allah> for&i-e his sin and $urify his heart and $urify his $ri-ate $arts from doin& any
*araam. The youn& boy leI sayin& Wallahi> ! leI from the #ro$het sallallahu Dalayhi wa
sallam and there is nothin& ! des$ise more than Lina and he ne-er went near it. *e did not
&o near it> nor did he ha-e the desire for it aIer that. Few words> that is the wisdom. 9ee$
that in mind also when we tal4 about the neHt $oint as well.
!n %u4hari and in 5uslim> *adith Anas> the %edouin who comes into the 5asBid of the
#ro$het sallallahu Dalayhi wa sallam. 3ut of all the desert> he is comin& from the desert and
out of all the outside area around the 5asBid> 5adinah when ! went there as a 4id was -ery
small> you could wal4 all 5adinah maybe in @Ieen minutes> twenty minutes. The core $art
of 5adinah bac4 then> so ima&ine how it was durin& the Cme of the #ro$het sallallahu
Dalayhi wa sallam. 3f course now it is bi&> but bac4 then it was small. !n the desert> he could
not @nd no be(er s$ot> he could not @nd no s$ot to urinate> he &oes to the corner of the
5asBid and urinates. !f this was to ha$$en today in a 5asBid> what would ha$$en; The shoes
would be Wyin& at him> he would &et a beaCn& and then they are &oin& to call the $olice and
tell them ta4e him out of here and $ut him in $rison where he $robably chan&e his reli&ion
or somethin& e-en worse than that. The #ro$het sallallahu Dalayhi wa sallam tells the
Sahaabah who &ot mad and went u$ to him+
-

;ع -
1o not cut him from urinaCn&. !bn *aBr when he commented on this *adith> he said loo4
how dee$ the wisdom of the #ro$het sallallahu Dalayhi wa sallam is in 1aTwah. !f he was to
let them sto$ him from urinaCn&> it is &oin& to be all o-er himself because he is &oin& to
sto$> what he is &oin& to do is &et u$. *e is not &oin& to be able to sto$> it is &oin& to be all
o-er. !bn *aBr says it is &oin& to be all o-er his clothes and all o-er the 5asBid. The neHt $oint
is> if he holds it in and if he was able to hold it in when they sto$ him> then it is &oin& to
cause him harm> it is &oin& to harm him. So aIer he was done> the #ro$het sallallahu Dalayhi
wa sallam told the an&ered Sahaabah how to clean it. ,stablished a lesson for us> how to
clean it if you ha-e it in your car$et> what you do. Then he brou&ht the %edouin.
*e did not let it &o> he did not let thin&s slide. 0o> but he dealt with the ma(er with wisdom.
*e brou&ht the %edouin and he told him in such 4ind and wise manners that the #ro$het
sallallahu Dalayhi wa sallam only could do. The man> the %edouin leI sayin& oh Allah ha-e
mercy me and on the #ro$het sallallahu Dalayhi wa sallam> meanin& me and the #ro$het
sallallahu Dalayhi wa sallam alone. ,-en that> the #ro$het sallallahu Dalayhi wa sallam did not
let him &o. *e said> the mercy of Allah is -ast and you cannot limit it to me and you. So the
#ro$het corrected> but he used a wise way where $eo$le can acce$t it and a way $eo$le can
relate to it> in *i4mah and 5aw’idhah al-*asanah Jة ن

~

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ل

ا ة =

ع ;

م

K.
!n %u4hari and 5uslim. !n %u4hari actually> ! do not thin4 it is in 5uslim from what ! recall
ri&ht now> ! do not thin4 it is in 5uslim. !n %u4hari> how the #ro$het sallallahu Dalayhi wa
#a&e N ./.
sallam corrected Umar !bn Abi Salamah> how to eat from a $late> in such 4ind hwords and he
acce$ted it and conCnued li4e that unCl the la(er $art of his life. A broader lesson was when
the #ro$het sallallahu Dalayhi wa sallam was on the 9a’bah> on the &ate of the 9a’bah and
the $eo$le who for nearly two decades did e-erythin& to harm him> e-erythin& you can
ima&ine to harm him> now he has ten thousand> well armed men surroundin& them. They
are at his mercy. *e could direct them with a @n&er> with one word and they would all be
eliminated o2 the face of the ,arth. These are $eo$le who harmed him for decades and they
harmed his family and 4illed some of the com$anions. *e surrounds them with ten
thousand men and he says to them> aIer he &i-es a sermon> what do you thin4 ! am &oin& to
do with you today; What did they say;
مير-لا ,-ا مير-لا ~ن'
The ma&nanimous> the son of the ma&nanimous. Aou are not &oin& to do nothin&. %asically>
they meant the ma&nanimous son of the ma&nanimous> you are &oin& to for&i-e us. Aou are
really not &oin& to do nothin&. %ecause when one is &enerous> when one has noble
character> and he is at a status of $ower> he is &oin& to for&i-e. *e said the words of Ausuf
Talayhis salaam+
...م

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ا م

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ي ر

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... :~~;ي) °' (
'et there be no re$roach cast u$on you. 5ay Allah for&i-e you> you are free to &o+
, -م = ار

لا م

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ير

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ا;-

ه ذ

ا
ء

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لا
So you see how the #ro$het sallallahu Talayhi wa sallam dealt with wisdom in these ma(ers>
many eHam$les. 5u’aawiyah !bn al-*a4am as-Salami> in Sahih 5uslim> he was ma4in& Salah
behind the #ro$het sallallahu Talayhi wa sallam. A man snee?ed so 5u’aawiyah !bn al-*a4am
said Aarhamu4 Allah Jلا 4م=ريK to the man who snee?ed while they are in Salah> he said
Aarhamu4 Allah. From the *adith> the way the *adith &oes> it a$$ears that 5u’aawiyah was
u$set that the man did not say Aahdee4um Allah wa Auslih %aala4um J م-ي-|ي لا _ل~ي;
م-لا-K. *e did not res$ond to him so it seems that 5uaaTwiyah radhiallahu Danhu 4e$t sayin&>
and this is di2erent than 5u’aawiyah !bn Abi Sufyan but radhiallahu Danhu both of them> he
4e$t sayin& Aarhamu4 Allah. !t annoyed the Sahaabah to the $oint some of them> the *adith
says some of them cla$$ed on their la$s. They cla$$ed on their la$s to tell the man be Euiet.
*e understood it> he &ot u$set and he became Euieted. Why he re$eated it; *e assumed> he
$ossibly wanted the man to say Aahdee4um Allah wa Auslih %aala4um. When he seen the
Sahaabah &et annoyed and they cla$$ed on their la$s> he went silent.
#a&e N ./6
0ow the Salah is done> so the #ro$het sallallahu Talayhi wa sallam brin&s this man. The
#ro$het called him o-er. There is a mista4e> he did not let it slide and say wisdom is to let it
slide. 0o> he calls 5u’aawiyah> come o-er here. The #ro$het sallallahu Talayhi wa sallam
ad-ised him and directed him and tau&ht him and told him this Salah> we do not say this
4ind of thin& in it. The Salah is for this> this> and that. 5u’aawiyah said Wallahi> he did not
hate me. Wallahi> he did not hit me> nor did he curse me. *e &ently> in the most 4ind way>
told me that this is Salah and we cannot say any of that which you said in it. Aou only do
Tasbeeh and Ta4beer and recite "urTan in it. So the #ro$het sallallahu Talayhi wa sallam
eH$lained it in a 4ind manner.
'oo4 what ha$$ened from that story. As soon as he did that> that was the end of that $art.
Aou 4now what ha$$ened; 5u’aawiyah !bn al-*a4am o$ens his heart now> ri&ht in that
same seMn&> be&ins to ha-e a heart to heart tal4 with the #ro$het sallallahu Talayhi wa
sallam and as4s him EuesCons $ertainin& to other ma(ers that he was on before he became
5uslim. The #ro$het sallallahu Talayhi wa sallam ad-ised him> that o$ened his heart> he
be&an to as4 many EuesCons about ma(ers $ertainin& to how his life was in =aahiliyyah and
the #ro$het sallallahu Talayhi wa sallam told him that that is mis&uidance.
The $oint of that is> when the #ro$het related to him in a wise and a 4ind manner> it showed
that man 5u’aawiyah radhiallahu Danhu> that the #ro$het was a$$roachable. Aou can as4
him anythin&> you can &o to him with anythin&. AIer that you 4now who this man was; This
man was the man who brou&ht the ser-ant he had sla$$ed on her face and he was as4in&
the #ro$het sallallahu Talayhi wa sallam that he felt bad for hiMn& her and what the #ro$het
sallallahu Talayhi wa sallam deems as his Bud&ment. *ad the #ro$het been harsh> he would
not ha-e that heart to heart tal4 aIer he corrected that issue. This man would ha-e not e-er
came to him later on in life with a sla-e> tellin& him ! hit her> what should ! do. *e would
ha-e been afraid to a$$roach the #ro$het sallallahu Talayhi wa sallam.
The #ro$het as4ed that woman> and that is the famous *adith that you 4now where the
#ro$het sallallahu Talayhi wa sallam as4ed her> where is Allah; She did not s$ea4 the
lan&ua&e but she understood> she $ointed to the s4y so the #ro$het sallallahu Talayhi wa
sallam said free her. *ad the #ro$het not been 4ind in correcCn& 5u’aawiyah the @rst Cme>
had he said be Euiet> you do not do this in the Salah> embarrassed him in front of the
Sahaabah or told him do not come to the con&re&aCon or he could ha-e said one word that
would ha-e been harsh where the man would ha-e ne-er came bac4 a&ain. %ut he felt so
comfortable that he can come to him to the #ro$het sallallahu Talayhi wa sallam with
anythin& and that is how we learn> one of the bene@ts of it> we learn one of the bi&&est
$roof in the Sunnah on Allah> Ayn Allah> is this *adith ri&ht here.
Allah told two 5essen&ers> $ertainin& to 1aTwah. Allah told two messen&ers> 5usa and his
brother+
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:ه=) '' (
#a&e N ./<
What more do you want for $roof on wisdom; This hits the $ea4. Wisdom in 1aTwah and
bein& 4ind in 1aTwah> this hits the $ea4. Allah tells two of the s$ecial 5essen&ers> 5usa and
*aroon> s$ea4 to him 4indly> $erha$s he may acce$t the admoniCon that you are &oin& to
&i-e him and maybe he will fear Allah and come bac4 to the ri&ht $ath. !bn 9atheer
commenCn& on this -erse said> this is a lesson. FirTawn was in the $ea4 of his arro&ance>
FirTawn was in the $ea4 of his $ride yet one of the most chosen 5essen&ers> 5usa and his
brother *aroon> are ordered to a$$roach a man who is in the $ea4 of his arro&ance and
$ride with a 4ind way. !f Allah said to s$ea4 to Fir’awn &ently> a tyrant who said ! am the
su$reme lord. Allah tells 5usa and *aroon> s$ea4 &ently to a man who says ! am your
su$reme lord> he said+
ل

ع ل

ا م

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ان

'

... ى
ـ
:~اع,انلا) '' (
Then ima&ine how much mercy and com$assion and 4indness you need to ha-e when you
s$ea4 to someone who says Allah is the 5ost Su$reme 'ord. FirTawn said ! am your su$reme
lord and they were ordered to s$ea4 to him 4indly. Aou are s$ea4in& to $eo$le who say Allah
is my Su$reme 'ord> so ima&ine how much 4indness and sym$athy and mercy and wisdom
you need to ha-e with them.
A man wal4ed in on al-5aTmoon> durin& the day of the Abbaasid 9hilaafah when he was a
9haleefah> and he be&an to admonish him -ery harshly. So al-5aTmoon was wise> when he
s$o4e he was $re(y much wise> he said Allah sent a man be(er than you to a man who is
worse than me> and *e told 5usa and *aroon+
...ان

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V

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:ه=) '' (
S$ea4 to him 4indly.
!bn 5asood> in al-%u4hari said> it is as if ! am loo4in& at the #ro$het 5uhammad sallallahu
Talayhi wa sallam when he is sayin& the story of a $rior 5essen&er whose $eo$le beat him
and he was sayin&+
ن ;م

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A 5essen&er who was bleedin&> the #ro$het used to con-ey the 5essa&e and he used to
wi$e the blood o2 and say> 3h Allah for&i-e my $eo$le they do not 4now. This is 1aTwah to
Allah> 4indness> you &ot to ta4e the hardshi$s that &o with it. SomeCmes> you may be
humiliated> you &ot to ta4e that. That is all $art of 1aTwah. The $oint of this whole $oint is>
be 4ind and wise in how you con-ey the 1aTwah.
3ur #ro$het 5uhammad sallallahu Talayhi wa sallam was the fountain and well of
tenderness and warm heartedness. That is our #ro$het 5uhammad sallallahu Talayhi wa
sallam> he was a shore less ocean of 4indness and lo-e. That was the #ro$het 5uhammad
#a&e N ./8
sallallahu Talayhi wa sallam. There is not a harsh word that someone can say> why did he say
that> that was not wise or correct in the ma(er or the seMn& that he said it in. That is our
#ro$het 5uhammad sallallahu Talayhi wa sallam. *e sallallahu Talayhi wa sallam was a s$rin&
of mercy.
, -م ل

اع

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:ءا--نلا) '·` (
*e was com$assion and he was a mercy to man4ind. 0ot man4ind> to the Uni-erse>
TAalameen is the Uni-erse. *uman> =inn> and the Uni-erse itself> belie-ers and non belie-ers
ali4e. *e did not &i-e in> the #ro$het sallallahu Talayhi wa sallam did not &i-e in. When there
was a mista4e> he corrected it. *e ne-er let a mista4e $ass by> ne-er. 0e-er did the #ro$het
sallallahu Talayhi wa sallam let a mista4e $ass by. *e did not Bust let it &o> but he did correct it
and he did it in the most 4ind and a$$ro$riate and wise manner.
A woman from %ani !sra’eel> a belie-in& woman> a $rosCtute> went to hea-en and Allah
for&a-e her of her sins of $rosCtuCon and Allah 4nows what else of her sins. Allah for&a-e
her because she had com$assion toward a do&. Aour 1aTwah is mercy. When you are a
1aaTiyah> you ha-e mercy. She had mercy to a do& because she @lled her shoes u$ and
brou&ht him water because she was thirsty and she 4new how it felt and she 4new how the
do& felt. She had mercy to the do& so Allah for&a-e her for that. !f mercy o-er a do& by a
$rosCtute was means for her for&i-eness from maBor sins> then ima&ine the reward for
mercy o-er %elie-ers in 'aa ilaaha illallaah 5uhammadar-Rasoolullah. !ma&ine the reward
for mercy o-er man4ind.
1aTwah is an art> it is dealin& with the hearts. Aou are o$eraCn& on the hearts> you ha-e to
4now how to deal with it. SomeCmes> you are dealin& with those who are ri&hteous> it
ha$$ens that you are dealin& with those who are ri&hteous. SomeCmes> you con-ey a
ma(er in an im$ro$er way and it is a ri&hteous ma(er but you choose an im$ro$er way> it
would lead a layman to see the truth that you are con-eyin& as e-il> because of your
a$$roach. #ay a(enCon to that. SomeCmes> you con-ey a ma(er in a way that is im$ro$er>
you are on the truth> you are on the *aEE> but the way you con-ey it could lead a layman to
see the truth as e-il because of your a$$roach. SomeCmes> an inno-ator or a modernist who
are masters> es$ecially the modernists they are masters at their %otoH> say cheese smiles.
They ha-e these %otoH> say cheese smiles when they con-ey their @lth and their sell out>
deluded form of !slam. They ha-e these fa4e smiles and they con-ey the ma(er and you
could see it is so fa4e> they con-ey that e-il and because of the way they con-ey it to laymen>
they see that e-il as truth.
As a 1aaTiyah> you need to understand> we are not dealin& with de-ils> we are not here
dealin& with de-ils. 1e-ils> we are not ordered to &i-e them 1aTwah. We are not dealin& with
an&els either> meanin& there are &oin& to be mista4es. We are not dealin& with stones> we
are not dealin& with stones here. We are dealin& with souls> some are &ood and some are
#a&e N .//
bad. There are the dissolute FaaBir> cate&ory of FaaBireen and there are the de-ote
5u(aEeen. Aou 4now the cate&ories you are dealin& with. Allah said in the "urTan+
اه ا;

~

ام

;

,
,
-

ن

;

) ` ( اه ا;

-

-

;

اه ر

;=

-

ا| م

| ل

'

-

) ^ ( (,م~لا)
Allah &i-es an oath by the 0afs> the soul> and *e Who $erfected it in $ro$orCon> Allah
subhaanahu wa ta’aala. And *e showed them that which is wron& and that which is ri&ht.
اه ا;

-

-

;

اه ر

;=

-

ا| م

| ل

'

-

) ^ (
5eanin& you are &oin& to ha-e both cate&ories. So you ha-e to con-ey the messa&e in
wisdom and 4indness> some who are 5u(aEeen and some who are FuBBaar. Aou deal with
that soul> with that heart> with *i4mah.
)IS5O8 IN 5A;)A9 CAN INCL,5E 9A0S9NESS
Aou see that lon& tal4 we &a-e on how you must con-ey this messa&e in *i4mah and you
ha-e to be 4ind in your 1aTwah and how that is a foundaCon and ori&in of 1aTwah. 0ow the
neHt $oint is> not the o$$osite of this $oint but a conCnuaCon. =ust as 1aTwah should be
lenient and it should be based on wisdom> someCmes wisdom entails that one is harsh. So
that at Cmes> one can be harsh in 1aTwah> you cannot deny that.
The same story we used to show that 1aTwah is wisdom and it should be con-eyed in a 4ind
and a best manner> also those same stories and many of them show that there is an as$ect
in 1aTwah that is harsh. !t is eHce$Conal> yes> but there is a $art of 1aTwah where there is
harshness in it. The story of 5usa Talayhis salaam when he was ordered to &o to FirTawn+
...ان

-

ل

V

;

-

ه

ل

V

;-

-

:ه=) '' (
5usa> at the end> and this a lot of $eo$le try to hide it> when FirTawn &ot belli&erent> when
he &ot arro&ant> when 5usa sort of hit the end of the channel with him> when he &ot
arro&ant with 5usa> Fir’awn said to 5usa+
:ءار~(ا) ا ر

;=

~

م

~

اي

4

ن

ل

¿ن

إ

... ى
ـ
'·' (
5usa come here> what; *e said ! thin4 you are bewitched. *e is moc4in& him> he is
ridiculin& him. What did 5usa say;
...ان

-

ل

V

;

-

ه

ل

V

;-

-

:ه=) '' (
Wisdom> but o-er here what did he tell him; 5usa re$lied to him and he said> ! thin4 you
Fir’awn> this is 5usa tal4in&> ! thin4 you are doomed> you are cursed+
#a&e N ./6
ا ر

;-

-

م

ن ;

ع ر

- اي

4

ن

ل

¿ن

إ

;

... :ءار~(ا) '·' (
Aou thin4 ! am bewitched> ! thin4 you are cursed> ! thin4 you are doomed. Aou 4now the
word 5athbooraa> what is means; 5athbooraa means destroyed> it means doomed> it
means cursed. !bn Abbaas radhiallahu Danhu said 5athbooraa means cursed> 5alToon J
ن;علمK. 5athbooraa means cursed> 5alToon> disli4ed. 5usa is tellin& FirTawn> you are
5alToon. That is what the inter$retaCon of !bn Abbaas is of the word 5athbooraa> you are
5alToon FirTawn. 3ther 5ufassireen said 5athbooraa means doomed or destroyed> that
means you are &oin& to be doomed or destroyed. 'i4e 5uBaahid> 5uBaahid said 5athbooraa
means doomed. Al-Farraa’ said one who has no &ood in him> is what 5athbooraa is. So yes>
*e told him be 4ind to FirTawn but there is another side to it that you cannot deny. *e told
him be 4ind to FirTawn but there is another side that you cannot deny.
'eniency in 1aTwah is the ori&in. 'eniency in 1aTwah is the ori&in and it is the maBority but do
not deny that bein& harsh> which is usually eHce$Conal> is also $art of !slam. 3nly the
deluded modernists and those who &o alon& with them are the ones who deny that bein&
harsh is not $art of !slam. !t is actually a $art of !slam> is it eHce$Conal; 5ost de@nitely it is
eHce$Conal. The o-erwhelmin& maBority and the ori&in and foundaCon and radiH of 1aTwah>
is 4ind and a$$roachin& $eo$le in the best manner> but there is also harshness in 1aTwah.
Aou ha-e story of FirTawn and 5usa> you ha-e the story of 0imrood and !braheem Talayhis
salaam. Aou ha-e the story of the man and two =annah and his brother> you ha-e the story of
"aroon and his $eo$le. 5any stories in the "urTan and many stories in the *adith.
SomeCmes in these stories> it is lenient> all of it is lenient. Some of it is harsh> some of it is
lenient and harsh Bust li4e the story of FirTawn. Aes> they went to him in the best way iniCally
but at the end> he told him+
ا ر

;-

-

م

ن ;

ع ر

- اي

4

ن

ل

¿ن

إ

;

... :ءار~(ا) '·' (
Why; %ecause we said the de@niCon of wisdom in 1aTwah> we did not say it means leniency
in 1aTwah> we said that is the ori&in of it> wisdom in 1aTwah is not leniency. That is the ori&in
of it> yes> that is the maBority of it but that is not the de@niCon. Wisdom is to $ut somethin&
in its $ro$er $lace> in the $ro$er manner> in the $ro$er Cmin&.
Anyone who does not belie-e in Shahaadah is 9aa@r. !f you do not belie-e in Ash-hadu allaa
ilaaha illallah 5uhammadar-Rasoolullah> a 9aa@r is a 9aa@r. ! do not 4now what the $roblem
is with that> for decades ! could not understand what the $roblem is. They call us 9aa@r> if
you do not belie-e =esus is the son of Fod. To them> they consider you a non belie-er> a
9aa@r. !t means he is not a %elie-er. What is the $roblem if we say someone is a 9aa@r; ! am
not sure what the $roblem is. We ha-e a 9aa@r and a 5uslim> unli4e what the deluded>
decei-ers of this Ummah today ha-e been con-eyin&. Allah in the "ur’an said+
..., م ; م

م-

نم ;

ر

-ا-

م

-

نم -

م

-

-

ل

=

¡-ل

ا ;

ه :,-ا€-لا) ' (
#a&e N ./7
There is only two cate&ories> there is no third cate&ory. When anyone tells you there is a
third cate&ory> 4now that he is either an i&norant or he is corru$ted in his TAEeedah> and
most li4ely the second. Aes non belie-er is a 9aa@r but you do not &o to a non 5uslim or a
=ew> and you tell him you are a non belie-er. ,-en thou&h non belie-er> nothin& is wron&
with that> you do not belie-e in !slam. Aou say you are not a belie-er> you are a 9aa@r> you
are a 9aa@r; Aou do not do that. That is not the $ro$er method of 1a’wah. 3r you say hey
come here you 9aa@r> ! want to teach you !slam> that is not the $ro$er way of 1a’wah. Aes>
he is a 9aa@r but that is not the $ro$er way of con-eyin& 1a’wah. ,-en thou&h you do not
bar&ain> he is a 9aa@r> you ha-e to belie-e that he is a 9aa@r but when you con-ey the
1a’wah> you do not tell him that you are a 9aa@r> there is no reason to tell him that.
SomeCmes> e-en $eo$le of inno-aCon who are susce$Cble of learnin& and $ossibly comin&
bac4 to the $ath> you should be lenient with them. There are many who are bold and
arro&ant in their inno-aCon and they s$read it> they are arro&ant about it. When they are at
that le-el and they want to unleash their ton&ues> a lot of them li4e to unleash their ton&ues
on the sla-es of Allah and the ri&hteous and $ious $eo$le of our Cme and $re-ious Cmes> to
ma4e the enemies of Allah ha$$y> it may be a$$ro$riate at Cmes to be harsh with them
because ma(ers li4e this need to be studied on a case by case situaCon. So yes> harshness
could be to a $erson of 5ubtadi’ who is an inno-ator> but it de$ends> if he wants to learn or
he acce$ts the Ayaat in the "ur’an and the Ahaadith of the Salaf and the sayin&s of the Salaf>
they why would you be harsh to him; ,ach scenario needs to be studied and dia&nosed by a
1aa’iyah and lectures can be &i-en on the details of when to be harsh and when to be
lenient but you ha-e to understand that there is both in !slam.
The $ur$ose of this is to &i-e an outline> this is Bust an outline. The $oint for our $ur$oses
here is yes> bein& 4ind in 1a’wah is the ori&in and it is the &eneral rule and it is the maBority
but do not e-er deny that bein& harsh in ordainin& the &ood and forbiddin& the e-il may be
an eHce$Conal way to do 1a’wah and con-ey the ri&ht messa&e to someone.
=ust li4e the story of Fir’awn> $eo$le also usually use the story of 0ooh to establish leniency
in 1a’wah> which is true. They are &oin& to tell you he made 1a’wah for nine hundred and
@Iy years> he li-ed for more than nine hundred and @Iy years they are &oin& to say> and
nine hundred and @Iy years he went and &a-e 1a’wah> &a-e 1a’wah> &a-e 1a’wah> and we
should be lenient li4e that and li4e 0ooh Dalayhis salaam and we &ot to &i-e 1a’wah. Aes> he
did do 1a’wah and that is the maBority li4e we always say.
...ام

اع , -~ م

=

V

إ

ة, ن

~

~

ل

'

م

|

-- ~

-

ل

-

ه م ;

-

ل

إ

ا=

ان

ل

~

ر

'

--

ل

;

ى
ـ
)
:~;--نعلا '' (
And 0ooh was sent to his $eo$le and he stayed with them> how lon&;
...ام

اع , -~ م

=

V

إ

ة, ن

~

~

ل

'

...
#a&e N ./
Thousand years short of @Iy years> which ma4es it nine hundred and @Iy years. Aes but li4e
the story of Fir’awn> there is also another detail to it. !n his 1a’wah> he was -ery 4ind.
V

ام

ه -

ل

ع م

-

ل

'

~

'

V

م

;

-

اي

;

ۖ ...ه -ل

لا ىل

ع V

إ

¡

ر

ج

'

ن إ

*e is tellin& his $eo$le in a 4ind way> ! do not want anythin& in return> Allah is &oin& to &i-e
me my reward.
ا;ن

م

' , ي-ل

ا - ر

اط

-

ان

'

ام

;

... ۚ ام

;

-

م

-

ا ر

'

¿ن

- ل

;

م

|

-

ر

;-

>

م

م| ن

إ

ــ
ن ;ل

| =

-

:-;ه) '° (
! am not &oin& to oust a $eo$le who are belie-ers> because they are &oin& to meet their
'ord. And ! see> loo4 at the last $oint of the -erse o-er here> he stayed in 1a’wah nine
hundred and @Iy years but also> do not for&et the other as$ect. When they $ressed him to
dri-e away the belie-ers> when they 4e$t $ushin& him to dri-e away the belie-ers> he called
them a bunch of i&norants+
ن ;ل

| =

-

ام

;

-

م

-

ا ر

'

¿ن

- ل

;

... ــ
! am not &oin& to dri-e away those belie-ers> surely they are &oin& to meet their 'ord but !
see that you $eo$le are i&norant. *e called them a bunch of i&norant $eo$le> he called his
$eo$le a bunch of i&norants which is a harsh word> it is a tou&h word. And Fir’awn> he was
lenient but he said 5athbooraa. Aes 0ooh did nine hundred and @Iy years and he was -ery
4ind and &entle in his 1a’wah but also> he called them at one $oint i&norant $eo$le.
!braheem Dalayhis salaam> he was -ery lenient to his tribe and his dad and he would tell his
dad+
...ن اط

-

~

لا --

ع

-

V

~ -

'

اي

:ميرم) '' (
...~

ا=

'

¿ن

إ

~ -

'

اي

:ميرم) 'º (
Aaa AbaC is a word denoCn& -ery 4ind way> -ery sweet way to refer to your dad. !t is a
sym$atheCc way of referrin& to your dad> it is a humble and res$ecPul way of referrin& to
your dad. Aes he did that with his dad> but it &ot to a $oint at one $oint in his 1a’wah> what
did he say;
!n Surat al-Anbiyaa’> the same man who is sayin& Aaa AbaC and was 4ind and tried to con-ey
the messa&e> he made 1a’wah in the 4indest and best of all manners for years and years> but
it &ot to a $oint where he said> what did !braheem Dalayhis salaam say; *e said to his $eo$le+
...ه -ل

لا ن

;- ,م ن ;--

ع

-

ام

ل;

م

-

ل

~
Œ
'

#a&e N ./)
U2 comes in two "iraa’aat. The @rst is U2a with a Fathah on the Faa J~

'

K> that is one
"iraa’aah. !t comes in another "iraa’aah> the one we 4now> %il-9asr wat-Tanween J ر~-لا-
,ي;ن-لا;K> UOn J~
Œ
'

K. The meanin& of it in both "iraa’aat is al-9araahiyyah wal-!4hCEaar J
را--=Vا; ة-هار-لاK. !t means disli4e and scorn> so+
...م

-

ل

~
Œ
'

...
U2> ! hate this. 'a4um> ! hate you. And !4hCEaar> ! loo4 and ! scorn you. AIer all those years;
Aes> there was a $orCon of his 1a’wah where he was harsh. *e said @e u$on you> it is
translated in the ,n&lish translaCon as @e> but UOn& is 9araahiyyah and !4hCEaar> disli4in&
and scorn. What is he disli4in&; Them and that what they worshi$. UOn 'a4um> @e u$on you
and u$on that which you worshi$> you ha-e no sense+
ن ;ل

-

>

-

'

... :ءا--نلا) `` (
1o you not ha-e no sense; !s that not a harsh way of 1a’wah; Aes it is harsh> that was $art
of 1a’wah that was harsh.
!n 5usnad Ahmad and the $orCons are in the two Sihaah> when Subayy’ah bint al-*aarith
was widowed. She &a-e birth shortly aIer she was widowed> she &a-e birth to a baby boy
ri&ht aIer her husband died> $ossibly wee4s later. !slamic FiEh $oint of -iew> she is done
with her D!ddah> she can &o and &et married. She is done with her D!ddah> she does not ha-e
to wait the four months and ten days that a woman who was not $re&nant has to wait. Abu
Sanaabil $assed by her one Cme and he 4new or she told him that she Bust &a-e birth and
she was $re$arin& herself to &reet and welcome $eo$le who are &oin& to be as4in& for her
hand. So he> Abu Sanaabil told her you &ot to wait the full four months and ten days. She
thou&ht that did not seem ri&ht> she thou&ht> which she was ri&ht> when a woman is
$re&nant and her husband dies> then when she &i-es birth that is it> she is done with her
D!ddah. *e said no> you ha-e to wait for four months and ten days. !t may be> accordin& to
some inter$retaCon> he desired to marry her and she reBected him so he wanted to sort of
&i-e her a hard Cme and tell her you &ot to wait the lon&er $eriod> the four months and ten
days.
She went to the #ro$het 5uhammad sallallahu Dalayhi wa sallam> what did the #ro$het
sallallahu Dalayhi wa sallam say; This was the man who tau&ht a %edouin who was urinaCn&
in the 5asBid. This was a man who told a man who is tryin& to commit adultery> come here>
and he rubbed on his chest. Aou 4now what he said;
J

-

ان

~

لا ;-

'

~

-

-

!n another narraCon+
#a&e N .67
¿ج

;

,

-

-

~ ل

ل

=

--

J

-

ان

~

لا ;-

'

J

ا-

ام

-

,

-

ل

*e told her> you are free. Aour D!ddah is o-er> you can &et married. The #ro$het who tau&ht
the %edouin who was urinaCn& in the 5asBid and brou&ht him close and tau&ht him in the
most 4ind way> is now tellin& about someone> he is a liar. Why; %ecause the #ro$het
sallallahu Dalayhi wa sallam deemed it a$$ro$riate now that it be harsh on this $erson> this
indi-idual.
!n 5uslim> Abu 1awood> an-0asaa’ee> a man &ot u$ to &i-e some s$eech or &i-e a tal4 and
he said+

ر

- -

-

ه

ل

;~

ر

;

ل

ا ¿

ط ي

, م

The one we say in the be&innin& of all our 9hutbah.
µ;

-

- -

-

ه

ل

;~

ر

;

ل

ا •

ع

ي

, م

;

، -ش

ر

- -

-

ه

ل

;~

ر

;

ل

ا ¿

ط ي

, م

!nstead of sayin&+
ه

ل

;~

ر

;

ل

ا •

ع

ي

, م

;

*e said+
ام

|

~ ع

ي

, م

;

Whoe-er disobeys them> he combined them. *e said whoe-er disobeys them> meanin&
Allah and *is 5essen&er> is doomed. The #ro$het sallallahu Dalayhi wa sallam res$onded to
him> he said+
ه

ل

;~

ر

;

ل

ا •

ع

ي

, م

;

J

-

، ~ ن

'

ب

-ط =

ل

ا ,

ƒ -

The #ro$het said you are a doomed 9hateeb> say whoe-er disobeys Allah and *is
5essen&er> not whoe-er disobeys them. 'oo4 at the small di2erence> he said you are a
doomed 9hateeb> say whoe-er disobeys Allah and *is 5essen&er. Aou should not be sayin&
whoe-er disobeys them> you do not say them> small mista4e. The #ro$het sallallahu Dalayhi
wa sallam in that sim$le mista4e seen it was wisdom to be harsh with the man who said
that> for some reason. !n another narraCon the #ro$het sallallahu Dalayhi wa sallam said+
م

-

Fo> &et out.
ب

ه ذ

ا
#a&e N .6.
Fet u$ and &o. And in another narraCon> the one ! menConed> he said+
~ ن

'

ب

-ط =

ل

ا ,

ƒ -

To say that to a $ublic s$ea4er> that could traumaCse someone> he may ne-er &i-e a $ublic
s$eech aIer that. 5iserable 9hateeb> %i’sa means you are a miserable 9hateeb. The #ro$het
sallallahu Dalayhi wa sallam deemed in that scenario that this man needed this ty$e of
a$$roach.
!n *adith narrated in 5uslim> Umaarah !bn Ru’aybah> the one ! menConed when you do not
raise your hands durin& the 9hutbah as a 9hateeb or a follower durin& =umu’ah> you do not
raise your hands. Umaarah !bn Ru’aybah seen one of the leaders of %ani Umayyah raisin& his
hands on the $ul$it. What did Umaarah say; *e said> may Allah dis&race those two hands>
may Allah dis&race those two hands> ! seen the #ro$het sallallahu Dalayhi wa sallam on the
$ul$it and he ne-er did more than this> meanin& use his @n&er. The #ro$het used to ma4e
1u’aa on the $ul$it usin& his @n&er. What the $oint of it is> Umaarah said may Allah dis&race
those two hands. *e deemed it a$$ro$riate that he was harsh in that circumstance ri&ht
there.
Abu Ayyub went to the weddin& of Saalim !bn Abdillah !bn Umar> Saalim !bn Abdillah !bn
Umar is the &randson of Umar !bn al-9ha(ab. *e went to his house and the weddin&> he is
the &randson of Umar !bn al-9ha(ab> the son of Abdullah !bn Umar. *e seen the walls in the
house of Saalim were co-ered with dra$es> fully co-ered with dra$es. Abu Ayyub radhiallahu
Danhu said to Saalim> the son of Abdullah !bn Umar radhiallahu Danhum aBma’een> he said to
him> the #ro$het deterred or disli4ed walls to be co-ered and your walls are co-ered. Aour
walls are co-ered and the #ro$het sallallahu Dalayhi wa sallam deterred from that. Saalim
re$lied to him> he said you 4now our women> our women> you 4now these days they
o-er$owered us and you 4now he be&an to BusCfy it> that his women wanted that and they
are stron&er> you 4now li4e many do today. Abu Ayyub refused to sit and leI the weddin&> he
leI it. Aou 4now weddin&s li4e we said> many of the DUlamaa consider it WaaBib to res$ond
to it> he leI it o-er dra$es all o-er the walls of Saalim. That is a li(le bit harsh in correcCn& a
mista4e> wal4in& out from the weddin&> and Abu Ayyub is a com$anion and a well 4nown
@&ure of the friends and Sahaabah of the #ro$het 5uhammad sallallahu Dalayhi wa sallam.
!bn Umar when he &oes on a =anaa?ah> and the Sunnah in =anaa?ah is to s$eed wal4. When
=anaa?ah is on your shoulders> you do ar-Ramil JJمرلاK. S$eed wal4in& in DArabi is called ar-
Ramil. !bn Umar told the $eo$le> s$eed wal4> he is on our shoulder> we ha-e to s$eed wal4.
!f you do not s$eed wal4 and do ar-Ramil> ! am &oin& to lea-e and &o bac4. That is bi& words>
! am &oin& to lea-e in de$arture and &o bac4 and lea-e this funeral. Why; For the mere fact
he deemed it that this was an a$$ro$riate way of dealin& with this circumstance> at this
Cme.
#a&e N .66
And the summary of these last two $oints that ! menConed> let me re$eat it> the last two
$oints that ! Bust menConed. The ori&in of 1a’wah and ordainin& the &ood and forbiddin& the
e-il is to be lenient> as lenient as you can be. We menConed the -erses> we menConed the
stories. 1o not e-er deny thou&h> or cancel that there is the a$$roach of bein& harsh in
!slam> as the modernists do and others li4e them. When each method is used> it de$ends on
a case by case circumstance and really> you can &o about for many lectures tal4in& about
when to be harsh and when to be lenient and the ty$es of $eo$le to be harsh with and the
ty$es of $eo$le to be lenient with> but the ori&in and o-erwhelmin& maBority is leniency in
1a’wah.
T9E 5IFFE0ENCE BET)EEN 8,5AA0AA9 AN5 8,5AA9ANA9
! may ha-e menConed it but let me re$eat it because it is im$ortant. There is a di2erence in
bein& 4ind and &entle in 1a’wah> which is called 5udaaraah J-ارا-مK> it is to sacri@ce your
1unya for your 1een. Aou mi&ht be humiliated> you let it &o. Aou s$ea4 and choose the best
of all words> you try hardest to choose the best> Ahsan J,~='K> Ahsan means the be(er> the
best. Aou lower your win&> someCmes you &ot to @&ht yourself to lower your win&. Aou may
need to tolerate a(ac4s and con-ey it and combat it with nice words. Aou may need to s$ea4
nice when you feel li4e you really do not want to> that ha$$ens a lot. There is many ways
where you do 5udaaraah> that is called 5udaaraah.
Then there is somethin& that we do not do> which is 5udaahanah Jةنها-مK. The second one
is 5udaahanah> 5udaahanah is totally di2erent. That is to sacri@ce your 1een for this
1unya> com$romisin&> we do not com$romise. The @rst one is 5udaaraah> sacri@cin& your
1unya for your 1een> 5udaaraah. The second one is 5udaahanah> sacri@cin& your 1een for
your 1unya> we do not do that. We do not deny ma(ers of !slam> we do not $lease the
$erson we are s$ea4in& to by denyin& or &i-in& an incorrect form of !slam> we do not
mani$ulate as$ects of !slam to $lease &o-ernments or leaders or Western world. We do not
do that> that is 5udaahanah.
Allah said in the "ur’an+
ن ;ن

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;

ل

ا;-;

:مل-لا) ° (
We do 5udaaraah> we do not do 5udaahanah.
And a 1aa’iyah resembles water> water in a -ase> in how his 1a’wah is con-eyed> in how he
con-eys his messa&e. !f you $ut water in a cu$> it ta4es the sha$e of the cu$> the water ta4es
the sha$e of a cu$. !f you $ut water in a cu$> it ta4es the sha$e of that cu$Z if it is in a -ase> it
ta4es the sha$e of the -ase. Whate-er instrument you $ut water in> it ta4es that sha$e. The
cu$ and the -ase are solid> the cu$ is solid> that is the $rinci$les of our 1een. We do not
bar&ain> they do not chan&e> they do not chan&e at all> but the water and how it chan&es in
#a&e N .6<
the -ase> the sha$e of it chan&esZ that is how we relate and con-ey the messa&e and that is
how we deal with $eo$le in 4ind> and the best of all manners.
EPA82LES OF O,0 SALAF IN 5A;)A9
'oo4 at the ri&hteous in their 1a’wah. Abu %a4r &oes> days into !slam> he comes bac4 with
@-e of the ten $eo$le &ranted $laces in =annah. Uthman !bn A2an> Lubayr !bn Awwam>
Abdur-Rahmaan !bn DAwf> Sa’d !bn Abi WaEEaas and Talhah !bn UbaydillahZ @-e within days
of the !slam of Abu %a4r. What 4nowled&e at that $oint did Abu %a4r ha-e> of reward for one
to con-ey !slam; Abu %a4r at that $oint> 4new 'aa ilaaha illallah 5uhammadar-Rasoolullah>
so he went with that. What reward was there for one who brin&s others into !slam;
!slam was days old> he &oes and brin&s @-e of $eo$le who were later @-e of the ten $eo$le
who were &ranted $laces in *ea-en. There was $ossibly> most li4ely> no *adith at that $oint
detailin& the reward of brin&in& others to !slam as we ha-e today> li4e the one we menConed
about Ali !bn Abi Talib and li4e the life of the #ro$het sallallahu Dalayhi wa sallam and the
Sahaabah in 1a’wah. Abu %a4r understood that !slam was his life and &oal> when !slam is
your life and &oal you s$ea4 about it> you con-ey it> you brin& others to it> that is common
sense and that is what moC-ated Abu %a4r as-SiddeeE radhiallahu Danhu to brin& others into
this ri&hteous reli&ion. 1o you see one of the reasons why the !maan of Abu %a4r is more
than the !maan of the Ummah; %ecause Abu %a4r had the u$$er hand in &eMn& your
forefathers> the forefathers of !slam> to embrace !slam.
The #ro$het sallallahu Dalayi wa sallam brou&ht Abu %a4r to !slam> Abu %a4r brou&ht some of
the bi&&est forefathers of !slam to embrace !slam. That is in addiCon of course to his blind
su$$ort and belief in the messa&e of the #ro$het 5uhammad sallallahu Dalayhi wa sallam.
So Abu %a4r> he &ot this hi&h honour and ran4in& of his !maan bein& so much and his 1een
bein& so much> he brou&ht Uthman to !slam> he brou&ht and showed him the way to !slam.
Uthman later became the third 9haleefah> Uthman did so much that we can tal4 about for
wee4s and wee4s to come. Who &et all that reward; Uthman &ets it and then> because Abu
%a4r brou&ht him to !slam> Abu %a4r &ets it as well. Abdur-Rahmaan !bn DAwf and his
achie-ements> you all 4now the achie-ements of Abdur-Rahmaan !bn DAwf and they are
numerous. Sa’d !bn Abi WaEEaas> the man who too4 !slam from 5adinah all the way down
to !raE> all the way down to #ersia.
Today> Sa’d !bn Abi WaEEaas rests in his &ra-e with the reward of billions and billions and
billions of 5uslims> in the re&ions he o$ened for !slam. And &uess who &ets the reward; *e
&ets the reward> Sa’d !bn Abi WaEEaas and li4ewise> Abu %a4r &ets the reward> not a Cny less
bit than that. The *adith we menConed> we ha-e to a$$ly the *adith we menConed.
Whoe-er $oints someone to ri&hteousness> he &ets the reward of that. Sa’d !bn Abi WaEEaas
&ets the reward of e-eryone from 5adinah down to #ersia to !raE> and so does Abu %a4r.
That is Bust @-e of the ten $eo$le that he brou&ht to !slam> @-e of the $eo$le who were
#a&e N .68
&ranted $laces in *ea-en. *e brou&ht %ilal and ima&ine the reward of %ilal and the sacri@ces
%ilal did and the achie-ements he did> %ilal &ets them and Abu %a4r &ets them. 0ow Abu
%a4r is in his &ra-e and he &ets the reward.
At-Tufayl !bn Amr ad-1awsi> the lon& story of how they were warned> Tufayl !bn Amr ad-
1awsi was the leader of his tribe so "uraysh warned him so much not to follow the #ro$het
5uhammad sallallahu Dalayhi wa sallam. %ecause they 4new if he followed the #ro$het
5uhammad sallallahu Dalayhi wa sallam> his tribe is &oin& to follow him> and they had
dealin&s with him that they did not want to breach or to a2ect their dealin&s with him. So
he ended u$ aIer a lon& story> we do not ha-e Cme to &et into it> he embraced !slam. 1id he
recline bac4; 1id he 4ic4 bac4 and said ! embraced !slam> ! am a leader of a tribe and that is
it; This is in the early days of !slam. !t is ob-ious> it is common sense that if you truly ha-e a
belief in somethin&> you &o and con-ey it. *e &oes on to his father> as soon as he &oes bac4
to his tribe> he tells him !slam. *is father tells him+
4

ن

ي- ¿ني-
5y reli&ion is your reli&ion. Then he &oes to his family members> one by one> and they
embrace !slam. And amon& those who embraced !slam is Abu *urayrah> Abu *urayrah is
from his tribe. At-Tufayl !bn Amr ad-1awsi> amon& those who he &ot to embrace !slam is Abu
*urayrah. 3ur man of *adith> our man of many achie-ements. So e-erythin&> e-ery Cme you
read a *adith> and how many Cmes do we say radhiallahu Danhu; ,-ery Cme you read a
*adith by Abu *urayrah and you ma4e 1u’aa for him> the same &oes to at-Tufayl !bn Amr ad-
1awsi. 1aws is his tribe> they &a-e at-Tufayl> their leader> a hard Cme in embracin& !slam. So
at-Tufayl went bac4 to the #ro$het 5uhammad sallallahu Dalayhi wa sallam. *e said> oh
#ro$het of Allah> ma4e 1u’aa on my tribe 1aws> ! want you to ma4e 1u’aa on them. %ut the
#ro$het sallallahu Dalayhi wa sallam> wise> 4ind> 1aa’iyah> Rahmah lil-DAalameen> he said+
ا~

;

- -ه ا م

| ل

لا
And he said &o bac4 to your $eo$le and con-ey> so he went bac4 to his $eo$le and he
con-eyed> he went bac4 and he be&an 1a’wah. 0ow so suddenly> they are acce$Cn& the
1a’wah. So he comes bac4 to the #ro$het 5uhammad sallallahu Dalayhi wa sallam with
a$$roHimately ei&hty or ninety clans from his tribe. They all &o to the #ro$het sallallahu
Dalayhi wa sallam> ta4e their Shahaadah and &i-e commitment. And he stays with the
#ro$het sallallahu Dalayhi wa sallam> unCl the @nal years when 5a44ah is conEuered.
1aws> what ! want to tell you is 1aws today> is where the south of Sa’oodiyyah is. !f you loo4
on a ma$ the south of Sa’oodiyyah is> that is where it is. Aou 4now the accident that !
menConed> about the female bride who died with her family members> may Allah ha-e
mercy on her and her family and &rant those who are li-in& of them $aCence> that is the
area that at-Tufayl !bn Amr ad-1awsi was in. The tribes there today mostly are 4nown as
#a&e N .6/
Lahraan and neHt to it is the tribes of Fhaamid. Today there is hundreds of DUlamaa from the
tribes of Lahraan and Fhaamid. Amon&st them is the one you all 4now> al-Fhaamidi> the one
you listen to> he is in the town ri&ht neHt to where at-Tufayl was. At-Tufayl now is in his &ra-e>
thirteen centuries later a$$roHimately or so> he &ets reward in his &ra-e for that famous
reciter and there is hundreds of DUlamaa from Fhaamid and Lahraan or that area where ad-
1aws is. *e &ets it> at-Tufayl !bn Amr ad-1aws> he is in his &ra-e &eMn& that reward and who
in return also &ets it; The #ro$het of course> sallallahu Dalayhi wa sallam. So loo4 at that
chain reacCon.
The #ro$het sallallahu Dalayhi wa sallam &oes to a barber> he &i-es 1a’wah. What comes out
of it; !n a barber; SiH teena&ers at the barber embrace !slam. The neHt year these siH &o
bac4> these teena&ers> and brin& twel-e. The followin& year> the twel-e brin& se-enty three
men and two women. The followin& year> 5us’ab !bn Umayr is sent as an ambassador to
5adinah to teach them !slam. Then ri&ht aIer that> 5us’ab !bn Umayr sends a messa&e to
the #ro$het 5uhammad sallallahu alayhi wa sallam that the whole of 5adinah has
embraced !slam> you are welcome to come o-er here. SiH men in a barber sho$ started this
whole thin&. The #ro$het of Allah sallallahu Dalayhi wa sallam con-eyed the messa&e e-en in
a barber sho$> and what came out of that at end is !slam in 5adinah.
Those teena&ers understood that we ha-e to con-ey this messa&e. Few moments they sat
with the #ro$het sallallahu Dalayhi wa sallam in secrecy> in hidin&. They too4 the messa&e
and they went on and they 4new> under con-icCon> that we &ot to con-ey this messa&e.
=a’far !bn Abi Talib> the 1a’wah of =a’far !bn Abi Talib in Abyssinia> in Africa> he $laced the
seeds of !slam in Africa. And nearly e-eryone is Africa who is 5uslim> most li4ely> =a’far !bn
Abi Talib &ets the reward of it today because he is the one who went there and con-eyed the
1a’wah and &a-e the messa&e to an-0aBaashi and that is how !slam be&an to s$read in that
area. Abu 5usa al-Ash’ari and 5u’adh !bn =abal> in Aemen. All these men we tal4 about>
=a’far !bn Abi Talib> 5u’adh !bn =abal and all those> these were men who were in their early
$rime> their twenCes.
The 5u’min of Aaseen> you all 4now the story of Surat Aaseen> 5u’min Aaseen. 0early
siHteen or so -erses tal4 about this> who is this man; Who is this man that Allah documents
a story in siHteen -erses menConin& what ha$$ened in his situaCon. Two messen&ers were
sent to $eo$le. And then they were followed by another.
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They threatened their 5essen&ers> they threatened that they are &oin& to stone them> they
threatened that they are &oin& to torment them. And they said> the e-il omen that they ha-e
is because of their 5essen&er> they a(ributed that to their 5essen&er. A man did not 4ic4
bac4 and relaH> that is the 5u’min of Aaseesn> 5u’min Aali Aaseen J ,م;م J' ,-~اي K. The
man did not 4ic4 bac4 and relaH and say it is not my business> they &ot 5essen&ers> that is
#a&e N .66
not my business. A man that is 4nown to be ri&hteous comes from the furthest $art of town.
*e hears about what is &oin& on> he comes from the furthest $art of town.
ى~

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AEsaa is the furthest $art of town. *e comes runnin&> he comes from AEsal-5adinah. *e
comes runnin&> they 4ill him. *is heart is a(ached to 1a’wah e-en in the life aIer. *is heart
is a(ached to rescuin& $eo$le and he tells when he is &ranted $laces in *ea-en. They tell
him> you are &ranted to &o to *ea-en. Allah tells him+
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,nter #aradise> he said ! wish my $eo$le 4new. ,-en in the life aIer> his mind is sCll with his
$eo$le tryin& to &et them to be rescued. Aou see how 1a’wah is when it becomes $art of
someone. *e said> ! wish ! can tell my $eo$le how Allah for&a-e me and made me amon&
those who are honoured so $ossibly of course> they can follow in those footste$s and &et
the honour that ! ha-e. ! wish ! could &o bac4> ! wish ! can &o bac4. ! wish ! can ma4e 1a’wah
to them and let them 4now. *e is told to enter *ea-en and his mind is bac4 there> tryin& to
con-ey this messa&e to his $eo$le.
!f eHam$les of 5essen&ers> if eHam$les that we are su$$osed to follow> Sahaabah and
humans> are not enou&h to ins$ire you for 1a’wah> then ta4e the eHam$les of =inn. ,-en =inn
ha-e 1a’wah and they are stron& in their 1a’wah. 'oo4 what Allah says about them in the
"ur’an> the =inn. When a &rou$ of them embraced !slam and followed the #ro$het sallallahu
Dalayhi wa sallam> did they Bust sit bac4 silent;
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The =inn were mo-ed to con-ey this messa&e as soon as they belie-ed in it. As soon as they
belie-ed in the messa&e> they wanted to con-ey it and this was the =inn. 3ur $eo$le>
res$ond. That is what the =inn said> res$ond to the call of the #ro$het 5uhammad sallallahu
Dalayhi wa sallam> res$ond to the call of the 5essen&er of Allah by belie-in& in him.
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And then they &o on to say> if you belie-e in him Allah will for&i-e you and &rant you this and
that. So basic $oint is> the =inn themsel-es wanted to con-ey the 1a’wah.
#a&e N .67
!f all that> 5essen&ers> Sahaabah> now the =inn is not enou&h to ins$ire you to do 1a’wah>
then e-en the animals> e-en the animals ha-e 1a’wah. The story of the *ud *ud J-ه-هK> the
*oo$oe. !n the "ur’an> when Sulaymaan had a military march and ordered all his soldiers to
be at the march> he noCced a bird was missin&. A bird &oes from Falasteen to Aemen and
then bac4> ordains the &ood and forbids the e-il. *e is late to the march> it is or&anised by
Sulaymaan so Sulaymaan Dalayhis salaam said ! am &oin& to $unish him by torment or
slau&hter. *e> soon aIer> comes bac4. What was he doin&; *e was doin& 1a’wah. *e comes
bac4 late. *e says+
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! &ot &ood news for you. *e was on a 1a’wah mission> he says hold u$> hold u$ Sulaymaan. !
&ras$ed that which you do not 4now about> ! &ras$ed 4nowled&e you do not 4now about. !
ha-e been forbiddin& the e-il and ordainin& the &ood. What is it> what do you ha-e;
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! found a woman rulin& o-er some $eo$le. She been &i-en all thin&s> all thin&s that one
could be &i-en and she $ossessed that which no other ruler has $ossessed and she has a
&reat throne. Then> $eo$le were worshi$$in& the sun+
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*er and her $eo$le were $rostraCn& and belie-in& and worshi$$in& the sun. :annot be
silent> a bird says ! cannot be silent. ! see them doin& Shir4> ! canno( be silent. They need to
be worshi$$in& the 'ord of the su$reme throne> Allah.
CONCL,SION ON 5A;)A9 TO ALLA9
!n conclusion> aIer you hear all that> there is a di2erence between a real Wower that &i-es us
a scent and a $lasCc Wower that loo4s &ood but only carries the name Wower. There is a
di2erence between the two. The real Wower> you $ut it in your house> it has a nice scent> it
loo4s be(er. %ut you also &ot a $lasCc Wower> it loo4s -ery &ood> but there is a hu&e
di2erence between the $lasCc and the real Wower. The 5uslim with no 1a’wah> the 5uslim
who does not ordain the &ood and forbid the e-il> is li4e that $lasCc Wower. 'oo4s &ood> he is
sCll 5uslim> we are not sayin& he is not 5uslim> loo4s &ood too because a 5uslim is always
#a&e N .6
&ood !nshaa Allah. *owe-er> he is li4e that $lasCc Wower. The one who ordains the &ood and
forbids the e-il and does 1a’wah li4e those we menConed> the tas4 of the 5essen&er> the
tas4 of the Sahaabah> the tas4 of the =inn and e-en the tas4 of some of the animals. The one
who does 1a’wah is li4e a real Wower that has a scent and it is more deli&hPul to loo4 at and
it is more $referred to ha-e in your house than a $lasCc Wower.
A belie-er who en&a&es in 1a’wah> who ta4es that tas4 u$on him> is li4e a runnin& water.
There is a di2erence> runnin& water is more $ure than sCll water. Aou 4now about water;
Runnin& water is always more $ure than sCll water. !f water is sCll> if it is in a $ond or in a
$ool> o-er Cme what ha$$ens; Aou &ot to loo4 at the ma(er o-er Cme> o-er Cme what
ha$$ens; !t may stay clean for a while> in your $ool or your $ond or any ty$e of sCll water>
e-en if it is bi&. For some Cme it is &oin& to remain clean> but aIer a while> it &ets tainted.
Unli4e runnin& water that runs into the oceans and it is more $ure and more clean. 0ot
ordainin& the &ood or doin& 1a’wah> if you do not ordain the &ood and you do not do
1a’wah> you are li4e the sCll water. Aou mi&ht &et tainted aIer a while.
There is no neutral &rounds in 1a’wah> no neutral &rounds> es$ecially for us in the West>
there is no neutral &round. That is how it is> ta4e that as a rule> there is no neutral &rounds in
1a’wah ?one> you cannot say ! am Bust neutral to myself. Aou are either &i-in& 1a’wah or you
are &eMn& in-aded in your belief. The water &ets tainted o-er Cme> es$ecially in the
circumstance that we are in. %e li4e that clean runnin& water with 1a’wah to Allah> that
clean runnin& water. A belie-er does not want to be sCll with his reli&ion> he always wants to
mo-e and con-ey and teach others because that is amon& the noble tas4s> the tas4s of the
5essen&ers.
With this we will conclude> there is a li(le bit more ! wanted to tal4 about but ! thin4 this is
suOcient for this ma(er> 1a’wah to Allah. 0eHt wee4 !nshaa Allah> we will &o to the fourth
as$ect and that will be the @nal as$ect of the four introductory as$ects. ! 4now we stayed
lon&> but we can ta4e EuesCons. ! do not mind stayin& if anyone wants to stay unCl we
answer the last EuesCons> so &o ahead.
CLASS TEN
This is what is su$$osed to be> or considered our tenth class on Al-Usool Ath-Thalaathah. We
too4 the four fundamental introductory $rinci$les that the boo4 starts o2 with. The @rst one
was 4nowled&e and its de@niCon. The second one is a$$lyin& 4nowled&e. The third one is>
which we too4 and @nished last wee4> con-eyin& 4nowled&e. And what we will ta4e today is
the fourth one> then !nshaa Allah we will ta4e the $roof. We most li4ely are not &oin& to
@nish it today so we will $robably ha-e today and neHt wee4 on the fourth one> !nshaa Allah
Ta’aala.
#a&e N .6)
T9E FO,0T9 INT0O5,CTO06 8ATTE0< 2ATIENCE
The fourth one is $aCence. The author says+
ه -

- µذ

ل

ا ىل

ع ر

-

~

لا : ة

ع

-

ار

لا ة

ل

'

~

م

ل

ا

#aCence in a(ainin& 4nowled&e> of course you need $aCence for that. A(ainin& and
con-eyin& 4nowled&e> you ha-e to ha-e $aCence for that. That is why a lot of $eo$le fall o2
the wa&on. Abu Ubayd s$ent forty years wriCn& his collecCon Fhareeb al-*adith. !bn Abdil-
%arr s$ent thirty years wriCn& his boo4 At-Tamheed> the boo4 you 4now. Fath al-%ari that we
Euote a lot> by !bn *aBr> he s$ent twenty three years wriCn& and re-isin& that boo4. So you
need $aCence in a(ainin& and con-eyin& 4nowled&e. Aou need $aCence in a$$licaCon of
4nowled&e> the second one. Aou need $aCence in 1a’wah to Allah. #aCence &oes to all that>
howe-er> the statement of the author here is &eared a li(le bit more s$eci@cally to $aCence
in 1a’wah to Allah.
The third ma(er> the one we Bust menConed> because he says $aCence in harm that you
endure. And usually> the harm that you endure> usually> comes when you start &i-in& 1a’wah
to Allah because a 1aa’iyah he calls $eo$le unto chan&in&> liberate themsel-es from their
desires> the desires that are embedded within them. Some e-il tradiCons that ha-e become
$art of them> they ha-e become $art of them li4e their Wesh and blood. Their $arents>
&rand$arents and &reat &rand$arents were doin& it. A 1aa’iyah calls $eo$le unto lea-in& the
e-il ma(ers and follow re&ulaCons set forth by Allah> and that is always diOcult to do.
SomeCmes they ne-er e-en heard of them before> it is diOcult for $eo$le to chan&e their
nature so what they usually do is resist and o$$ose and ta4e it on the messen&er that is
tryin& to con-ey that to them.
Therefore> a 1aa’iyah> a real 5uslim for that ma(er has the o$Con> ! will lea-e 1a’wah or !
will lea-e as$ects of my !slam. That is an o$Con> which of course is not an o$Con to a
belie-er. So lea-in& as$ects of your !slam li4e a 0iEaabiyyah or *iBaab or beard or Salah>
because one is ridiculed or moc4ed or somethin& ha$$ens to him in that ma(er> that is not
an o$Con for a belie-er. And li4ewise> lea-in& 1a’wah is also and should not be an o$Con.
The #ro$het sallallahu Dalayhi wa sallam said in Sunan at-Tirmidhi+
¡-ل

ا ,

م ; م

ل

ا , م ر

-

=

، م

ه اذ

'

ىل

ع ر

-

~

ي

;

، ,

ان

لا ‹

لا=

ي

¡-ل

ا , م ; م

ل

ا
م

ه اذ

'

ىل

ع ر

-

~

ي

V;

,

ان

لا ‹

لا=

ي

V
The #ro$het sallallahu Dalayhi wa sallam said> a belie-er who miHes and min&les with $eo$le>
for 1a’wah> teachin& them> and he is $aCent o-er their harm> because they are &oin& to
harm him> is be(er than a belie-er who &oes into solitary in his house and is not $aCent o-er
their harm.
#a&e N .77
So the other o$Con is> the soluCon is> the cure to the ma(er is to &et acEuainted with
somethin& called Sabr.
2ATIENCE IS ESSENTIAL FO0 A 5AA;I6A9
,-eryone needs it> but a 1aa’iyah who calls unto !slam with his acCons> whether it is with his
sayin&s> whether it is with his acCons> in any of the many di2erent means of 1a’wah> he
needs Sabr. A 1aa’iyah is in dire and des$erate need of Sabr. Sabr is his bri&htness in his
heart that ne-er dims. #aCence> as-Sabr for a 1aa’iyah> =awaadu 'aa Aa4boo J;--ي V -ا;جK>
it is a steed that does not stumble. As-Sabr for a 1aa’iyah is =undun 'aa Auh?am J V -نج
م,|يK> it is a military or an army> an undefeated army. As-Sabr for a 1aa’iyah is an
undemolishable fortress> is a *usnun 'aa Auhdam Jم-|ي V ,~=K. So that is Sabr for a
1aa’iyah> for a $racCcin& belie-er> you need it. 3f course e-ery belie-er is su$$osed to be
$racCcin& but today with our circumstances> you ha-e to add $racCcin& belie-er.
)9AT 5O 6O, $ET O,T OF 2ATIENCE7
#aCence is an im$enetrable armour and a shield. A 1aa’iyah uses $aCence li4e a soldier> a
military soldier uses an armour or a helmet or a bullet $roof -est. A 1aa’iyah uses $aCence
in the same way a military soldier uses that.
Allah said+
...اƒ-

ش

م

ه --

-

م

-

ر

~

ي

V

ا;-

-

-

;

ا; ر

-

~

-

نإ

;

... :نارمع J') ''· (
!f you remain $aCent and steadfast and a 5u(aEi> their harm> their cunnin&> their
cons$iracy will not harm you.
!t is an honour for one who is $aCent that Allah says+
, ي ر

-

ا~

لا ¿

م

ه

لا ن إ

... :-ر--لا) 'º* (
Allah is with those who $reser-e $aCence. There is two ty$es of 5a’iyyah Jة-عمK> there is
two ty$es of accom$anyin& of Allah. The @rst one is the &eneral accom$anyin& of Allah>
5a’iyyah DAammah J ة-عم ةماع K. Feneral accom$anyin& of Allah> which is the 4nowled&e of
Allah o-er this whole Uni-erse. Then you ha-e the s$ecial> honorary accom$anyin& of Allah
and that is what me and you need and that is what me and you stri-e for. The @rst one is for
e-erybody> the second one is only for a selected few indi-iduals. Who are they;
!n Surat al-5uBaadilah> Allah said+
#a&e N .7.
¸

ر

ل

ا ¿- ام

;

~ ا;

ام

~

لا ¿- ام

م

ل

ع

ي

ه

لا ن '

ر

-

م

ل

'

ۖ ,م ن ;-

ي

ام

,م ن

- '

V

;

م

| ~

-ا~

;

ه V

إ

ة, ~

م

=

V

;

م

| ع

-

ا ر

;

ه V

إ

ة, -

>

-

;

=

ن

ى
ـ
ى
ـ
ا;ن

ا-

ام

, ي

'

م

| ع

م

;

ه V

إ

ر

-

-

'

V

;

4

لذ ذـ ۖ م

;

ي

ا;ل

م ع ام

-

م| ƒ-

ن

ي

م

-

...ة م

ا-

ا :ةل-ا=ملا) ` (
Allah said> Allah 4nows whatsoe-er is in the *ea-ens and in the ,arth. 9nowled&e> *is
4nowled&e accom$anies e-erythin&.
...ة, -

>

-

;

=

ن

,م ن ;-

ي

ام

... ى
ـ
0aBwa means secret> there is no secret between three eHce$t Allah is their fourth> with *is
4nowled&e. As we are &oin& to tal4 about in future> in the future Tawheed classes> Allah is
abo-e *is throne> we established it many Cmes. Allah is abo-e *is throne> Allah is abo-e the
se-en *ea-ens> abo-e *is throne+
:ه=) ;

-

~

ا œ

ر

ع

ل

ا ىل

ع , م

=

ر

لا ى
ـ
ــ º (
This -erse means with his 4nowled&e> there is no three that ha-e a secret eHce$t Allah is
their fourth with *is 4nowled&e. 0or @-e eHce$t Allah is their siHth> with *is 4nowled&e> nor
any more than that or any less than that eHce$t Allah is with them. This is the &eneral
accom$anyin& of Allah. 'i4ewise> so you 4now when you read the "ur’an which is the
&eneral accom$anyin& of Allah and the s$ecial accom$anyin& of Allah+
ىل

ع ;

-

~

ا م

-

م
,
اي

'

ة -

~ ¿- ¸

ر

ل

ا;

~ ا;

ام

~

لا _ ل

=

¡-ل

ا ;

ه ى
ـ
œ

ر

ع

ل

ا ۚ ء

ام

~

لا , م J

,

ني

ام

;

ا| ن

م ¿

ر

=

ي

ام

;

¸

ر

ل

ا ¿- Ž

لي

ام

م

ل

ع

ي

ا| -- ¿

ر

ع

ي

ام

;

ۖ م

-

ن-

ام

, ي

'

م

-

ع

م

;

ه ;

ۚ ) ر

-~ -

ن ;ل

م

ع

-

ام

-

ه

لا;

:-ي-=لا ' (
The summary of the -erse> *e is with you by *is 4nowled&e> where-er you may be. *e is
with you> with *is 4nowled&e> where-er you may be. Feneral> for e-eryone> belie-er> non
belie-er> 5u(aEi> whate-er you may be> Allah is with you> &eneral.
!n Surat at-TalaaE+
, | ن

-

-

ر

م

ل

ا J

,

ن

-

ي

, | ل

-

م ¸

ر

ل

ا , م ;

~, ا;

ام

~

¿

-

~

_ ل

=

¡-ل

ا ه

لا
ء
,
¿

ش

J

-

-

ا=

'

--

ه

لا ن '

;

ر

ي--

ء
,
¿

ش

J

-

ل

ع ه

لا ن '

ا;م

ل

ع

-

ل ى
ـ
:_>طلا) ام

ل

ع '' (
#a&e N .76
The summary> Allah surrounds all thin&s with *is 4nowled&e. Allah surrounds e-erythin&
with *is 4nowled&e+
...ام

ل

ع ء
,
¿

ش

J

-

-

ا=

'

...
This is the &eneral> 5a’iyyah DAammah. 0ow> ta4e the 5a’iyyah 9haassah Jة~ا= ة-عمK> the
s$ecial> honorary accom$anyin& of Allah with *is 4nowled&e to you.
ا; ر

-

~

ا... ۚ , ي ر

-

ا~

لا ¿

م

ه

لا ن إ

:Jا-نلا) '` (
Allah said> be $aCent> Allah is with those who are $aCent.
...ان

ع

م

ه

لا ن إ

ن ,

=

-

V

ه -

= ا~

ل J

;-

ي

ذ

إ

ر

ا€

ل

ا ¿- ام

ه ذ

إ

,

-

ن

-

ا ¿

نا-

...
:ة-;-لا) '· (
When the #ro$het sallallahu Dalayhi wa sallam was in the ca-e Weein& from 5a44ah to
5adinah> he told Abu %a4r radhiallahu Danhu+
...ان

ع

م

ه

لا ن إ

ن ,

=

-

V

...
1o not be sad> do not be afraid> do not &rie-e> Allah is with us. S$ecial> honorary
accom$anyin& of Allah.
When Allah sent 5usa and *aroon+
ر

'

;

¿

م

~

'

ام

-

ع

م

¿نن

إ

... ى
ـ
:ه=) '` (
! am with you both> ! can hear you and ! can see you. 5a’iyyah 9haassah bil-5u’min Ta’tee
Fee SiyaaE al-5adih wath-Thanaa’ Jءان-لا; †-ملا _ا-~ ¿- ¿-'- ,م;ملا- ة~ا= ة-عمK.
For the #ro$het sallallahu Dalayhi wa sallam in the ca-e> for 5usa and *aroon We sent them
to Fir’awn> for as-Saabiroon> anyone who is Saabir> s$ecial accom$anyin& of Allah with *is
4nowled&e. S$ecial> honorary> for s$ecial $eo$le. !t is a com$liment> it is a $raise> it is a
su$$ort from Allah> that is what me and you need. !f we want that s$ecial accom$anyin& of
Allah with *is 4nowled&e> to loo4 out for us> we &ain it by ha-in& $aCence.
, ي ر

-

ا~

لا ¿

م

ه

لا ن إ

... :Jا-نلا) '` (
The s$ecial> honorary> com$limentary accom$anyin& of Allah> for those who are $aCent.
5ore reward for those who are $aCent+
, ي ر

-

ا~

لا ب

= ي

ه

لا;

... :نارمع J') ''` (
#a&e N .7<
Focus on these two Ayaat with me. Allah lo-es those who are $aCent. The @rst one is> Allah
is with those who are $aCent> Allah lo-es those who are $aCent> two Ayaat. Ta4e these two
Ayaat and $ut aside ei&hty ei&ht other Ayaat in the "ur’an that tal4 about $aCence. !maam
Ahmad is Euoted as sayin&> there is ninety Ayaat in the "ur’an that menCon or tal4 about
$aCence. Aou ta4e these two> if you ta4e these two and contem$late and thin4. !f you 4now
Allah is with you> the s$ecial> honorary accom$anyin& of Allah> al-5a’iyyah al-9haassah.
Aou 4now Allah is with you from the @rst -erse> you 4now Allah lo-es you from the second
-erse> if you let it re&ister and belie-e it in your mind> you 4now that *e accom$anies you
with *is 4nowled&e> the s$ecial> honorary way> then how could you e-er be afraid or feel
lonely; !f Allah is with you and you feel it> and you let it sin4 in and you 4now Allah is with
you> how could you e-er be afraid or lonely; And if you 4now Allah lo-es you from the
second -erse> then how could you e-er &rie-e or worry; !f Allah lo-es you> how could you
&rie-e or worry; Aou want the &lad Cdin& from Allah> then &et it throu&h Sabr.
,

-

نل

ا;

J

ا;

م

ل

ا , م


,
-

ن

;

_

;=

ل

ا;

~ ;

=

ل

ا , م

ء
,
¿

~

-

م-

ن

;

ل

-

ن

ل

;

~ ا ر

م

-

لا;

ۗ ) , ي ر

-

ا~

لا ر

~

-

;

'ºº ان

إ

ا;ل

ا-

ة

-

-~ م

م| -

-

ا~

'

اذ

إ

, ي-ل

ا (
) ن ;ع

ج

ا ر

ه -

ل

إ

ان

إ

;

ه -ل

ل 'º` ( (-ر--لا)
:ertainly> you are &oin& to be tested. Aou are &oin& to be tested with fear> you are &oin& to
be tested with hun&er> loss of wealth> you are &oin& to be tested with loss of fruits> but ha-e
the &lad Cdin& for those who are $aCent+
..., ي ر

-

ا~

لا ر

~

-

;

...
They ha-e a &lad Cdin&. Who are they; As-Saabireen> the ones who say !nnaa 'illahi wa
!nnaa !layhi RaaBi’oon+
ن ;ع

ج

ا ر

ه -

ل

إ

ان

إ

;

ه -ل

ل ان

إ

ا;ل

ا-

ة

-

-~ م

م| -

-

ا~

'

اذ

إ

, ي-ل

ا
Aou want the an&els to enter on you in =annah from all the &ates;
م

-

ر

-

~

ام

-

م-

-

ل

ع م

>

~

ۚ :-عرلا) ر

ا-لا ى-

-

ع م

ع

ن-

'' (
The an&els enter unto them> to you !nshaa Allah> to us> the an&els will enter u$on you sayin&
Salaamun DAlay4um> $eace be u$on you. Aou $erse-ered $aCent> eHcellent indeed is the @nal
home. The outcome has been eHcellent> why; Why did they &reet them; They said+
...م

-

ر

-

~

ام

-

م-

-

ل

ع م

>

~

...
They &a-e them Salaam based on the Euality of their $aCence.
#a&e N .78
:رم,لا) ~
,
ا~

= ر

-

-

مه ر

ج

'

ن ; ر

-

ا~

لا ى-

;

ي

ام

ن

إ

... '· (
Those who are $aCent recei-e their full reward without any rec4onin&. Aou &et abundance
amount of reward for $aCence. When someone &enerous says ! &ot you> ! &ot this sa-ed for
you> you 4now that there is a lot. !ma&ine Al-9areem> the ulCmate in *is &enerosity says you
$aCent+
...مه ر

ج

'

ن ; ر

-

ا~

لا ى-

;

ي

...
Abudance in reward.
We made from amon& them leaders> &uidin& by our command when they were $aCent and
they were certain of our si&ns+
ا; ر

-

~

ام

ل

ان

ر

م

'

-

ن ;-| ي

ة

م

-'

م

| ن

م ان

ل

ع

ج

;

ۖ ن ;ن

-;ي

ان

-اي

š-

ا;ن

ا-

;

)
:--=~لا '' (
When did they become !maams; When they were $aCent and certain. !bn Taymiyyah> !bn al-
"ayyim al-=aw?iyyah and !bn 9atheer say statements similar to that+
,

ي-لا ¿- ة

م

ام

(

ا J

ان

-

,

---

ل

ا;

ر

-

~

لا-

With $aCence and certainty> one obtains leadershi$ in reli&ion. With $aCence and certainty>
one obtains leadershi$ in reli&ion. #aCence with certainty> Ce them to&ether> if $aCence and
certainty are Ced into a 4not> you &et leadershi$> that 4not is leadershi$ in !slam.
)9AT IS T9E 5EFINITION OF SAB07
T9E LIN$,ISTIC 5EFINITION OF SAB0
'in&uisCcally s$ea4in&> al-*absu wal-5an’a J¿نملا; ,-=لاK. 'in&uisCcally> it is to ban or
$re-ent. %an and $re-ent or ban or $re-ent. Al-*absu wal-5an’a> ban and $re-ent yourself
from des$ondency and anHiety.
:رم,لا) ...ه -ل

لا ة م

=

ر

,م ا;ط

ن

-

-

V

... º* (
To $re-ent yourself from bein& des$ondent or ha-in& anHiety. To ban and $re-ent your limbs
from commiMn& sins> that is Sabr> to ban and $re-ent your ton&ue from com$lainin&.
#aCence with no eHa&&eraCon> is a methodolo&y. !t is not mere words said when one is
aYicted> Wallah ! am $aCent. That is aIer he said somethin& to an&er Allah and then at the
end he says> Wallah ! am $aCent.
#a&e N .7/
ىل



ا ة م

- ~

لا -ن

ع ر

-

~

لا ام

ن

إ

#aCence has its teachin&s> its rules and re&ulaCons. That is $aCence.
5OES CO82LAININ$ NE$ATE SAB07
When ! com$lain does it ne&ate Sabr; The answer to that is> com$lainin& is two folds. The
@rst one is bad and the other one is actually a &ood way of com$lainin&. 3ne should ne-er
com$lain about Allah to *is creaCons. Aou com$lain to Allah and that com$lainin& to Allah is
a si&n of stron& !maan. AaTEoob Talayhis salaam> the father of Ausuf> aIer the trials he went
throu&h> he said> in the iniCal be&innin& of it he said+
:~~;ي) ...J

-م ج

ر

-

~

-

... '^ (
%eauCful $aCence. %eauCful $aCence is $aCence with no com$lainin&. So he said> ! am
determined to ha-e beauCful $aCence> $aCence with no com$lainin&> ! am not &oin& to
com$lain. Aou do not $reser-e $aCence so that $eo$le can say Wallahi so and so is $aCent
nor do you $reser-e $aCence so $eo$le can say Wallahi he was not des$ondent. ,-en
thou&h he said+
:~~;ي) ...J

-م ج

ر

-

~

-

... '^ (
And Allah Euoted it in the "urTan> aIer the news of what ha$$ened to his son> he sCll
com$lained. AaTEoob sCll com$lained but he said+
:~~;ي) ...J

-م ج

ر

-

~

-

... '^ (
Which is $aCence with no com$lainin& but he sCll com$lained> he clearly said it. !n fact> he
said ! com$lain> but he said ! com$lain to Allah+
...ه -ل

لا ىل

إ

¿ن,

=

;

¿-

-

;-

ش

'

ام

ن

إ

...
! only> !nnamaa> -erily> only> ! limit it> ! com$lain my &rief> my sorrow> what ! feel in my heart
to Allah.
... :~~;ي) ن ;م

ل

ع

-

V

ام

ه -ل

لا , م م

ل

ع '

;

^` (
And> ! 4now that of Allah which you do not 4now. :om$lainin& to Allah does not ne&ate your
$aCence. :om$lain your $o-erty to Allah. :om$lain your worries> your anHiety> your
wea4nesses> com$lain that all to Allah. That has nothin& to do with ne&aCn& your $aCence.
:om$lain all that which is in your heart> em$ty your heart to Allah. :ast what is in your heart
in all humbleness and humility to Allah and watch the results you are &oin& to &et. Ayyub> a
man declared by Allah> the =ud&e of all Bud&es> declared Ayyub and said about him+
#a&e N .76
ا ر

-

ا~

-

ان

;

ان

إ

... ۚ --

ع

ل

ا م

ع

ن

ۖ :•) ~

ا;

'

ه

ن

إ

'' (
Allah says truly> We found him> Ayyub> $aCent. 1eclaraCon by Allah> how eHcellent of a sla-e
he was. Gerily> he was oI returnin& and re$entant. That is the meanin& of Awwaab> one who
conCnuously re$ent. %ut the $oint of it is the be&innin&> truly We found him $aCent. Who
said that; Who found Ayyub $aCent; Allah> the Almi&hty found him. *e sCll com$lained>
Allah declared him $aCent but he sCll com$lained. *is com$lainin& to Allah was amon& the
factors that &a-e him the honour of bein& cerC@ed by Allah as ha-in& been found to be
$aCent. *e com$lained to Allah+
:ءا--نلا) ...ر

~

لا ¿

ن~

م

¿ن

'

... ^* (
'oo4 at the delicate word that Ayyub used> 5assanee> ! ha-e been touched. 1estroyed me>
doomed me> Ahla4anee J¿ن-له'K> he did not use any of those words. *e said> ! ha-e been
touched. Touch> a li(le bit of touch of hardshi$> ! ha-e been touched with $roblems. What
$roblem was he touched with; ,-ery one of you 4nows that> we do not need to &o throu&h
them. *e is an eHam$le of one who is $aCent. And e-en thou&h he lost all his wealth> he lost
all his family> children> eHce$t his wife> he lost his health> he was in an illness in the bed> he
says 5assanee. All that is not for a day or two> for years and years. When he com$lained to
Allah> he says+
:ءا--نلا) ...ر

~

لا ¿

ن~

م

... ^* (
%ecause $eo$le are worse o2 than him. ! ha-e been touched with an aYicCon> so he
com$lained but he com$lained in a humble way. Allah declared him to be one who was
found to be $aCent. The sinful> the wron& ty$e of com$lainin&> the one that ne&ates your
$aCence is com$lainin& the :reator to one who is created. The $ro-ider to one who is been
$ro-ided> to com$lain the 5ost 5erciful> Ar-Rahmaan Ar-Raheem to a human who is
de@cient or lac4s mercy in totality. 'oo4 at it> when you want to sit and com$lain to $eo$le>
does it ma4e sense to you to com$lain to one who is de@cient in mercy or does not e-en
ha-e mercy> and lea-e the one who is $erfect and com$lete and ulCmate in *is mercy; Ar-
Rahmaan Ar-Raheem> the 5ost Fracious> the 5ost 5erciful.
!bn al-"ayyim Rahimahullah said com$lainin& is three le-els. The @rst one is> the most
des$icable is com$lainin& about Allah to *is creaCon. Why did this ha$$en> why am ! &oin&
throu&h this> why this> chan&in& your belief> chan&in& your ways. The second one is the best
le-el> which is com$lainin& ma(ers to Allah. The third one is in the middle> which is
com$lainin& creaCon to the :reator. So the second two are &ood> are o4> the @rst one is the
one that ne&ates $aCence.
T9E T62ES OF 2ATIENCE
#a&e N .77
This is li4e ! said> a brief outline that we need to tal4 about> about $aCence. ! &a-e a lecture
and it is a-ailable on $aCence> which tal4s in de$th about trials and tribulaCons JSee
A$$endiH 3ne for transcri$tK. Aou &ot the Sabr DAlat-Taa’ah wal-5a’moor J ةعاطلا ىلع ر-~
ر;م'ملا;K> $aCence to the obli&atory> that which you are ordered to do. Sabr DAlal-5a’siyyah
Jة-~عملا ىلع ر-~K> $aCence to refrain from the sin. The @rst two> li4e wa4in& u$ for FaBr>
lon& day of wor4in&> you $robably sle$t late at ni&ht> you $robably did "iyaam then
suddenly FaBr comes> you &ot to wa4e u$ a&ain for FaBr. 3r someone is neHt to his wife in the
comfort of his bed and his wife is neHt to him> he lea-es that to &o and ma4e his Salah>
Salatul-FaBr or Salatun-0aa@lah. To turn away from that dream house or that house that you
want to shelter your family !n> because you do not want to &et into Riba. To sto$ your ton&ue
from what has become the fruit of the seMn&s today> Fheebah and 0ameemah> to sto$ your
ton&ue from that needs a lot of $aCence. So those are the @rst two ty$es of $aCence. The
third one is $aCence on that which Allah desCned for you> of trials and tribulaCons> as-Sabru
DAlal-%alaa’ wal-5aEdoor Jر;--ملا; ء>-لا ىلع ر-~لاK.
) ملا ' ) ن ;ن

-

-

ي

V

م

ه ;

ان

م

' ا;ل

;-

ي

ن'

ا;-

ر

-

ي

ن'

,

ان

لا ب

~ =

'

( ' --

ل

;

(
م

|

ل-

-

,م , ي-ل

ا ان

-

-

ۖ ) , --

ذا-

ل

ا , م

ل

ع

-

ل

;

ا;-

-~

, ي-ل

ا ه

لا , م

ل

ع

-

ل

-

* ( )
(~;--نعلا
1o you $eo$le thin4 that $eo$le will be leI alone and not be tested> you thin4 you will say
we belie-e and you will not be tested; We indeed tested those before you> you are not any
be(er than those before you. We tested those before you> so Allah will certainly ma4e it
4nown> those who are $eo$le of truth and those who not. !maan is not a word your u(er> it
is not a word you say on your ton&ue alone. !maan is ton&ue> heart and acCon.
)96 5OES ALLA9 TEST ,S7
*e said it in the "ur’an+
, م ~

--

=

ل

ا ,

-م ي

-

=

ه -

ل

ع م

-

ن'

ام

ل

ع , -نم ; م

ل

ا ر

-

-

ل ه

لا ن ا-

ام

ى
ـ
ى
ـ
...ب

-

ط

لا
Allah will not lea-e the belie-ers in the state which they are in> unCl *e disCn&uishes the
wic4ed from the &ood.
...ب

-

ل

ا ىل

ع م

-

ع

لط

-

ل ه

لا ن ا-

ام

;

...
#a&e N .7
Allah has wisdom behind ma(ers. Aou are tested> someCmes you 4now the wisdom>
someCmes you do not 4now. That is what Allah means> someCmes you do not 4now> you do
not 4now the Fhayb.

ه ل~

ر

,م ¿-

-

=

ي

ه

لا , - ل

;

ب

-

ل

ا ىل

ع م

-

ع

لط

-

ل ه

لا ن ا-

ام

;

... ــ
ء

ا~

ي

ۖ ه ل~

ر

;

ه -ل

لا-

ا;ن

م š-

ۚ J') م

-= ع ر

ج

'

م

-

ل

-

ا;-

-

-

;

ا;ن

م ; -

نإ

;

:نارمع '`° (
Allah will not disclose that but belie-e in Allah and *is 5essen&er and if you do> you &et
abundance in reward+
ه ل~

ر

;

ه -ل

لا-

ا;ن

م '... ۚ م

-= ع ر

ج

'

م

-

ل

-

ا;-

-

-

;

ا;ن

م ; -

نإ

;

%elie-e in Allah and *is 5essen&er> that is the $oint of it> stay steadfast no ma(er what
ha$$ens of you. The $oint of it> *e is sayin& at the end of the -erse> to remain on the ri&ht
$ath of Allah and the 5essen&ers of Allah. Allah tests $eo$le of !maan to disCn&uish
between the truthful and a liar+
...ب

-

ط

لا , م ~

--

=

ل

ا ,

-م ي

-

=

... ى
ـ
'oo4 at that> unCl *e disCn&uishes the wic4ed from the &ood. *e disCn&uishes the wic4ed
from the &ood throu&h trials and tribulaCons and tests. Whether it may be @nancial ones or
$roblems with health or $roblems with business> and it could be $roblems> tested with
ma(ers for one’s 1een and that is the ulCmate 4ind of test.
A second Cme> a -ery similar -erse+
ه

م

-

ر

-

-


,
ع

-

ل

ع ه

~

ع

-

~

--

=

ل

ا J

ع

=

ي

;

ب

-

ط

لا , م ~

--

=

ل

ا ه

لا ,

-م -

ل ى
ـ
م

ن

| ج

¿- ه

ل

ع

=

-

-

اع

-م ج

ۚ :Jا-نلا) ن ; ر

~ ا=

ل

ا م

ه 4

ƒ ل

;'

ــ *` (
!n order that Allah will disCn&uish the wic4ed from the &ood and loo4 at that> and *e will
stoc4$ile the @lth on to$ of each other. Trials and tribulaCons> ma(ers that ha$$ened> Fitan
that ha$$ened recently in the $ast ten or @Ieen years> stoc4$iled the @lth on one side and
stoc4$iled the ri&hteous $eo$le on the one side. Aou can see and tell> the 1uTaat> you can
tell. Filth is @lth and you can tell the ri&hteous is ri&hteous.
...~

--

=

ل

ا ه

لا ,

-م -

ل
For us and for Allah and we are &oin& tal4 about that in a li(le bit more detail. There are
those who when they are touched with any harm> suddenly their a$$earance chan&es> their
methodolo&y chan&es with their a$$earance. :li$$in& and trimmin& that which used to be
#a&e N .7)
an untouchable Fardh> so suddenly now is a Sunnah and e-en lesser than a Sunnah. Walaa’
and %araa’ used to be de@ned in one thin&> and Alhamdulillah thin&s are recorded> you can
see it> now suddenly Walaa’ and %araa’ is a totally di2erent thin&.
:~;--نعلا) ن ;ن

-

-

ي

V

م

ه ;

ان

م

' ا;ل

;-

ي

ن'

ا;-

ر

-

ي

ن'

,

ان

لا ب

~ =

'

' (
Some may not say why Allah did Aou do that> no. Some $eo$le failed the test> that is the
i&norant laymen $eo$le failin& the test> why Allah did Aou do that; 3thers may chan&e their
belief and $rinci$les and be&in to com$romise their $rinci$les. Those who went to $rison
and came out totally di2erent. Those who when trials came u$> before> loo4 at them and
loo4 at their audio and -ideo and their tal4s and their arCcles before the trials and loo4 at it
today. Stoc4$iled @lth on to$ of each other and stoc4$iled the ri&hteous on to$ of each
other. *e may not ha-e said why Allah did Aou do this to me> he may ha-e not com$lained>
why did this ha$$en to me> but he is a di2erent man in his belief> he chan&ed his belief.
Those are @lth not bein& worthy of bein& carriers of the 1aTwah of Allah subhaanahu wa
taTaala.
5O NOT EP2ECT A LIFE )IT9O,T T0IALS
1o not e-er eH$ect 1aTwah on the correct 5anhaB> to be $a-ed with red car$et and Wowers.
1o not e-er eH$ect that. 1o not e-er eH$ect it to be $a-ed with Wowers and red car$et and
lead you to a life of comfort and luHury. ,stablish yourself from now> that you need !maan
and Sabr to endure hardshi$s if you are on the ri&ht $ath of 1aTwah. We said in the
Uni-ersity of Ausuf Talayhis salaam> the seminar ! &a-e> do not e-er as4 Allah for trials> e-er.
Rather> as4 Allah to sa-e you from trials but establish within yourself !maan and Sabr> and
that only comes throu&h 4nowled&e. That is why we learn 4nowled&e> so when the trial
comes you do not fail. Wallahi> ! can number names that when they were inWicted with trials
and how they failed> of our Cme> and $o$ular $eo$le and $eo$le that you may ha-e heard in
the media.
1o not e-er be li4e those who+
...~, ر

=

ل

ع ه

لا --

ع

ي

,

ان

لا , م ;

ى
ـ
And amon& man4ind is those who worshi$ Allah as they were on the ed&e. Aou see if you are
wal4in& on the ed&e of a cli2> li4e a narrow $lace> li4e on the ed&e of this table. !f &ood
befalls him and e-erythin& is &oin& his way> ah ! am a belie-er> ! am content. !f a trial befalls
him> he turns bac4 on his face> losin& both this world and the *ereaIer+
ه -

ن '

م

=

ا ر

-

=

ه

-

ا~

'

ن •

-

... ۖ ر

~ =

ه |

ج

;

ل

ع ب

ل

-

نا ة

ن

-

- ه

-

-

ا~

'

ن إ

;

ى
ـ
-

ر

= 7

ا;

ا-

ن

-لا ۚ , --

م

ل

ا ن ا ر

~

=

ل

ا ;

ه 4

ل ذ ذـ :Ž=لا) '' (
#a&e N .7
*e lost this world and by him not bein& $leased with what Allah chose with him> he lost the
life aIer. Allahumma Thabbitnaa> Allahumma Thabbitnaa. !f he &ets what he wants of wealth
and fame and money and $resC&e and followers> he is with the &eneral Wow of the belie-ers.
!f a test comes> suddenly a test comes> he lea-es that $ath. Aou hear $eo$le now sayin&>
1uTaat> ! want to li-e ha$$y> ! want to &o bac4 to my wife and 4ids. ! do not want $roblems
no more> Fitan ha$$ened. And they did not e-en see Fitan> it did not e-en come near them>
they did not e-en smell it. Aou are &oin& to hear someone say this 1aTwah is not for me. !
Bust heard it actually a few days a&o> if ! am &oin& to be scruCnised for &oin& to the 5asBid> !
am not &oin& to the 5asBid no more.
:~;--نعلا) ن ;ن

-

-

ي

V

م

ه ;

ان

م

' ا;ل

;-

ي

ن'

ا;-

ر

-

ي

ن'

,

ان

لا ب

~ =

'

' (
A 1aaTiyah> a 5uslim> follows the &uided $ath and he acce$ts the ba&&a&e that comes with
it. A 1aa’iyah acce$ts the ri&ht $ath and the ba&&a&e that comes with it. Whate-er outcome
Allah has for him> he ta4es it with an o$en heart and a bare chest shouCn& ! am a belie-er.
...م

|

ل-

-

,م , ي-ل

ا ان

-

-

--

ل

;

...
And We indeed tested those who were before them> you are not any be(er than them. We
indeed tested those before you.
:~;--نعلا) , --

ذا-

ل

ا , م

ل

ع

-

ل

;

ا;-

-~

, ي-ل

ا ه

لا , م

ل

ع

-

ل

-

... * (
And we are &oin& to tal4 about what that means> Allah wants to 4now those who are truthful
and those who are liars. The #ro$hets &et tested and they &et harmed> you are &oin& to &et
harmed and tested. :omfort> luHury> red car$ets in the $ath of 1a’wah> it did not ha$$en to
a sin&le 5essen&er. !t did not ha$$en for the most belo-ed to Allah of *is creaCon> it did not
e-en ha$$en to any of the other 5essen&ers and who do we loo4 u$ to when we say
1a’wah; When we say 1a’wah> who is our eHam$le in 1a’wah; The 5essen&ers of Allah. 1o
you 4now any 5essen&er of Allah that did not li-e a life of hardshi$> from be&innin& to end;
Those are the ideal eHam$les that one loo4s u$ to in 1a’wah. 0ow you see those who made
1a’wah a Bob> a career> for fame> for luHury> for &oin& with whate-er the trend of that Cme is.
Whate-er ma4es you $o$ular at that Cme> that is what their ideolo&y is> that is what their
1een is> their reli&ion is whate-er is that. !f you are on the ri&ht $ath and you ha-e no
enemies and you ha-e no trials> then close the door in your house and double chec4 what
you are doin&.
ل

إ

م

| ~

ع

-

¿= ;ي

, =

ل

ا;

,

ن(

ا , -= ا-

ش

ا;

-ع ¿
Œ
-

ن

J

-

ل ان

ل

ع

ج

4

ل -

;

ى
ـ
ذ ذـ
ا ر

; ر

-

J

;

-

ل

ا ~

ر

=

,


,
ع

-

ۚ -

ع

-

ام

4

-

ر

ء

اش

;

ل

;

ۖ ن ; ر

-

-

ي

ام

;

م

ه ر

-

-

:ماعنلا) ''' (
#a&e N ..
We a$$ointed for e-ery #ro$het+
...ا;

-ع ¿
Œ
-

ن

J

-

ل...
Aou ha-e to ha-e enemies. Shayateen> de-ils> some will say oh it is Shayateen> loo4 what
Allah s$eci@ed. 0ot only Shayateen of =inn> Allah s$eci@ed+
..., =

ل

ا;

,

ن(

ا , -= ا-

ش

...
5an4ind and of =inn> so no one will say it was about the =inn. !ns$irin& to each other
adorned s$eech as a delusion> if Allah did not want> they would not ha-e done it+
J

;

-

ل

ا ~

ر

=

,


,
ع

-

ل

إ

م

| ~

ع

-

¿= ;ي

, =

ل

ا;

,

ن(

ا , -= ا-

ش

... ى
ـ
ا ر

; ر

-

ۚ -

ع

-

ام

4

-

ر

ء

اش

;

ل

;

ۖ ن ; ر

-

-

ي

ام

;

م

ه ر

-

-

A -ery similar -erse li4e this one+
, -م ر

=

م

ل

ا , م

ا;

-ع ¿
Œ
-

ن

J

-

ل ان

ل

ع

ج

4

ل -

;

ذ ذـ ۗ اي

-اه 4

-

ر

-

-

-

;

ى
ـ
:نا-ر-لا) ا ر

-~ ن

;

*' (
We made for e-ery #ro$het> enemies. *e has to ha-e enemies> the Sunnah of Allah> you
cannot chan&e the Sunnah of Allah. 1isbelie-ers> $olytheists> today you ha-e the modernists
and those who you 4now> Allahu A’lam what they are. Allah said+
...J

-

ل...
,-ery. This is for who> me and you; !t is for those who are be(er than me and you> the
eHam$les of 1a’wah. !f Allah a$$ointed for e-ery #ro$het> enemies> you eH$ect a true
5uslim on the true $ath to be free of enemies and $roblems and hardshi$s and trials and
tribulaCons; ,H$lain that to me. Those fa4e i&norant heads we ha-e today> the ones we see>
the ones who ha-e this assum$Con that they can &et e-eryone to be $leased at them and
e-eryone in their ima&inary mind> they can &et them into some bi& circle of unity. They thin4
they are the new 5essiah with such sa-iour $owers and 4nowled&e to &et e-eryone in this
circle> which the #ro$het 5uhammad sallallahu Dalayhi wa sallam did not ha-e. ,-eryone
should be ha$$y> to&ether> and we are on the same $a&e.
...,

ن(

ا , -= ا-

ش

ا;

-ع ¿
Œ
-

ن

J

-

ل...
They want to brin& the world to&ether on the wron& $reteHt and on the account of
dis$leasin& Allah. Those need to learn the basics of 1a’wah> not the basics of 1a’wah but
rather before that> the basics of their 1een. When you embrace 1a’wah and you are
#a&e N .6
a2ecC-e on the true 5anhaB> on the true belief> you must ha-e enemies. And in a Cme li4e
today> if your s$eech is true and your Tawheed is $ure> you are &oin& to ha-e enemies from
those who claim to be 5uslims before the non 5uslims. Was it menConed in the "ur’an in
-ain two Cmes;
) ن ;-

=

~

ي

ا;ن

م

' , ي-ل

ا , م ا;ن

ا-

ا;م

ر

ج

'

, ي-ل

ا ن إ

'° (
We all 4now it> in =u?? DAmma. We all read =u?? DAmma and we all memorise it but do we
contem$late it; Gerily those who in this life commi(ed crimes> used to lau&h at the
belie-ers.
) ن ;,

م

ا€

-

ي

م

|

-

ا; ر

م

اذ

إ

;

*· (
Whene-er they $ass by the belie-ers> they win4 at each other in moc4ery. This was tal4in&
about the non belie-ers doin& it to the belie-ers. Today> we ha-e those who claim to be
belie-ers doin& it to the ri&hteous belie-ers of Tawheed.
) , -|

- -

ا;-

ل

-

نا م

|

له '

ل

إ

ا;-

ل

-

نا اذ

إ

;

ى
ـ
*' (
When they return to their $eo$le> they return BesCn&.
) ن ;ل

ا~

ل

ء

V

; ه ن إ

ا;ل

ا-

م

ه ;

'

ر

اذ

إ

;

ــ *' (,---طملا) (
And when they see them they say -erily> these &uys ha-e been &one astray. They see the
ri&hteous $eo$le of Tawheed> the stran&ers> the true $eo$le on the $ure Tawheed today are
stran&ers amon& stran&ers amon& stran&ers. Those who are on the true Tawheed> -erily>
ha-e &one astray> for eHam$le. *ow is that;
ن ;ل

ا~

ل

ء

V

; ه ن إ

... ــ
Aou 4now 1haalloon; They are de-iants. *e is a Ta4feeri> he is a 9hawaariB> they throw their
labels at them. 34> you call them these names> come here buddy> what is the scholarly
de@niCon of a Ta4feeri; They could not tell you. What is the characterisCcs that the scholars>
the DUlamaa of the Salaf menCon on a 9hawaariB; They do not 4now. What ha$$ens is> they
hear the crowin& of the roosters and they be&in to crow with them. ! am &oin& to ha-e a
li(le but more res$ect> ! am not &oin& to say they heard the do&s bar4in& so they be&an to
bar4 li4e the do&s> ! am &oin& to say they heard the crowin& of the roosters so they crow li4e
them. #rinted labels ready to be u(ered at a moment’s noCce> without fear of Allah. Aou as
a belie-er> if you are on the true $ath and you are steadfast> you are &oin& to be tested and
you need $aCence.
) ن ;-

=

~

ي

ا;ن

م

' , ي-ل

ا , م ا;ن

ا-

ا;م

ر

ج

'

, ي-ل

ا ن إ

'° (
#a&e N .<
Gerily durin& the world before> those who commi(ed the crimes used to lau&h at those who
belie-ed. 9ee$ these Ayaat between your eyes when you stru&&le> when $eo$le com$lain to
me ! am facin& this> ! am facin& that. Aes> it is &ood to consult but 4ee$ these Ayaat in
com$lainin& to them. When you are on the &uided $ath and they throw labels at you> and
you are sure you are on the $ath of the "ur’an and the Sunnah> followin& the Sahaabah and
those who followed them in &uidance> they moc4 you and they are ha$$y about you> $ay
a(enCon to+
) ن ;-

=

~

ي

ا;ن

م

' , ي-ل

ا , م ا;ن

ا-

ا;م

ر

ج

'

, ي-ل

ا ن إ

'° (
They ma4e fun of you> they harm you> Allah says+
...ا;ن

م

' , ي-ل

ا , م ...
So what is the result if ! am $aCent; Wait for this day> Allah tells you> wait for this day+
:,---طملا) ن ;-

=

~

ي

ر

ا-

-

ل

ا , م ا;ن

م

' , ي-ل

ا م

;

-

ل

ا-

*' (
We are not &oin& to moc4 no one now> in this life. %ut in the life aIer> those who belie-e will
lau&h at the disbelie-ers. Those who moc4ed you> then you can moc4 them bac4 and lau&h
at them. !bn al-5ubaara4 said al-"albi narrated from Abi Saalih about the -erse of Allah+
:-ر--لا) ...م

|

-

• ,

| -

~

ي

ه

لا 'º (
Allah moc4s them. Abu Saalih said> this is the statement of Ab Saalih> the torment is in
addiCon to the re&ular torment they &et in *ell. The &ates of *ell o$en and they are told to
lea-e and the $eo$le in *ell Euic4ly head to the doors> when they reach the doors> the &ates
of *ell closeZ as $art of their $unishment. When the belie-ers see them> they be&in to lau&h
at them. There is windows in =annah that they see the $eo$le in *ell and Abu Saalih said
that is the meanin& of+
:,---طملا) ن ;-

=

~

ي

ر

ا-

-

ل

ا , م ا;ن

م

' , ي-ل

ا م

;

-

ل

ا-

*' (
That is the day when the belie-ers will lau&h at them. Wallahi> there is nothin& ! loo4 more
forward to than the day we are !nshaa Allah called to an a$$ointment to see the face of
Allah subhaanahu wa ta’aala. That is the @rst thin& ! loo4 forward to. The second thin& ! loo4
forward to in =annah> is the $leasant -iew from the windows of =annah on the thrones of al-
Araa’i4 J4 -ا ر

ل

اK> with &lasses of yo&hurt and honey and water> on loo4in& those in
=ahannam who for so lon& relentlessly tortured and harmed and moc4ed and 4illed us. 5ay
Allah for&i-e our sins and 4ee$ us steadfast on the Strai&ht #ath> so we can &et those ran4s
and le-els !nshaa Allah Ta’aala. We do not moc4 in this life because there is a chance of
re$entance> there is always a chance to re$ent and come bac4 to the ri&ht $ath. %ut there is
#a&e N .8
a Cme in the life aIer where e-en if it is a relaC-e> you are not &oin& to feel any &uilt for
moc4in& them.
ن ; ر

=

ني

4 -ا ر

ل

ا ىل

ع :,---طملا) *º (
They &et $aid fully> for what they used to do> it is $ay bac4 Cme+
J

ه ~

;

-

ن ;ل

ع

-

ي

ا;ن

ا-

ام

ر

ا-

-

ل

ا :,---طملا) *` (
Aou moc4> you &et moc4ed in the life aIer. We as4 Allah subhaanahu wa ta’aala to unite us
on al-Araa’i4 o-erloo4in& those $eo$le who did this to us> !nshaa Allah Ta’aala.
!n conclusion> not a sin&le 5essen&er or 5uslim or re-i-er who too4 on this tas4> eHce$t he
was tested. That is the Sunnah of Allah so we need to stren&then our Sabr> wor4 on our Sabr>
and that only comes throu&h 4nowled&e. 3r some may need to Bum$ o2 the wa&on and ! do
nut su&&est that but that is the only two ulCmatums> and ! su&&est Sabr and 4nowled&e. 5ay
Allah 4ee$ us steadfast and away from mis&uidance !nshaa Allah.
SO8E FE0SES ON T0IALS
'oo4 at some of the -erses on trials.
;

نل

...ء
,
¿

~

-

م-

ن

;

ل

-

'aam at-Taw4eed J---;-لا مVK> certainly it is &oin& to ha$$en> be assured it is &oin& to
ha$$en. 'aam of oath> this is also considered 'aam of oath Jم~-لا مVK. Allah &i-es an oath>
Wallahi you are &oin& to be tested. And ri&ht aIer that> it is the hea-y 0oon. These are
ma(ers consistent throu&hout the "ur’an> loo4+
;

ل ,

-

نل

ا;

J

ا;

م

ل

ا , م


,
-

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ء
,
¿

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م-

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م

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لا;

:-ر--لا) 'ºº (
;

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;

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ى
ـ
:-م=م *' (
ل م

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ا ا;-

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, ي-ل

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م

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لا;

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---

µذ

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ش

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ۚ م

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ل ن •

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-

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;

ذ ذـ
:نارمع J') ر

ل

ا '^` (
#a&e N ./
Same 'aam> 'aam at-Taw4eed or 'aam al-"asm. Aou shall certainly be tried and tested in
your wealth and in your $ro$erty> and in your $ersonal sel-es.
;

... ل µذ

'

ا;-

ر

ش

'

, ي-ل

ا , م ;

م

-

ل-

-

,م ~

ا-

- ل

ا ا;-

;'

, ي-ل

ا , م , ع

م

~

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..ا ر

---

'oo4 at the second $art of it> the other one> 'aam is certain> it is imminent. And you shall
certainly hear much of that which &rie-es you> from those who recei-ed the Scri$ture before
and those who ascribe $artners to Allah. So how Aaa Allah we deal with it; !t is in the same
-erse> how we deal with it+
ر

ل

ا م

,

ع , م 4

ل ن •

-

ا;-

-

-

;

ا; ر

-

~

-

نإ

;

... ذ ذـ
*ow do we deal with it; Allah did not lea-e us han&in&. !f you $erse-ere $aCently and ha-e
TaEwa> Bust li4e the $re-ious -erses we too4> then that is a determinin& factor in all a2airs. !t
is a determinin& factor in your success in the life aIer.
!t is not necessary to see the fruit of your 1a’wah in this life. Some $eo$le want to see the
ulCmate -ictory> the ulCmate -ictory is to die $aCent and @rm on the ri&ht $ath and that is
why we conCnuously as4 Allah to 4ee$ us steadfast and @rm on the ri&ht and $ure Tawheed.
The belie-ers endured so much and the 5essen&ers endured so much of trials and
tribulaCons> amon& the eHam$les is the #ro$het 5uhammad sallallahu Dalayhi wa sallam. *e
endured so much that Allah sent condolence to the #ro$het 5uhammad sallallahu Dalayhi
wa sallam and that which he endured.
...ا;-

-

-

ام

ل

ع ا; ر

-

~

-

4

ل-

-

J

~

ر

~ -

-

-

--

ل

;

ى
ـ
When he was a&onised o-er that which hurt him> 5uhammad sallallahu Dalayhi wa sallam>
5essen&ers before you were denied> 5essen&ers before you> they disbelie-ed in were
harmed. What did they do;
ا;-

-

-

ام

ل

ع ا; ر

-

~

-

... ى
ـ
ا;ذ

;'

;

...
They were $aCent in the denial they faced> $aCent in the trials they faced> and they were
tested> harmed> and they were hurt.
...ان

ر

~

ن

م

ه ا-

'

-

=

... ى
ـ
Till 3ur -ictory reached them.
...ه -ل

لا ~ ام

ل-

ل J

--

م

V

;

...
#a&e N .6
There is no way around it. As a 1aa’iyah> 4now that> read the -erse. There is no one who can
chan&e it> so if you are eH$ecCn& a life with no hardshi$s and trials+
...ه -ل

لا ~ ام

ل-

ل J

--

م

V

;

...
There is no one who can chan&e the word of Allah. The -ictory is &oin& to come for sure and
also> the tests before it is &oin& to come. Aou cannot chan&e the Sunan and trends of Allah. A
1aa’iyah is &oin& to be touched with harm and it is the Sunnah of Allah> there is no way
around it. 1o you remember our series on the Fraduates of the Uni-ersity of Ausuf> the most
honourable DUlamaa. And ! menConed in there that they were stric4en with &rief and
hardshi$s> we menConed how !maam Abu *aneefah and the four !maams> how they were
stric4en with &rief and hardshi$ and their life was trial aIer trial. And if you also &o on
further to read the boo4s li4e that of Seerah TAlaam an-0ubala> the heroes of !slam> or other
boo4s> -olumes of boo4s that menCon the history of the re-i-ers. #erha$s someone can
enli&hten me of one of the re-i-ers of !slam> the $rominent $eo$le that we menCon tens of
Cmes in our *alaEaat> one of those which history documented that did not &o throu&h trials
throu&hout his life; Was it a coincidence they all went throu&h trials; 0o.
ه -ل

لا ~ ام

ل-

ل J

--

م

V

... ۚ , -ل~

ر

م

ل

ا •

-

ن

,م 4

ء

اج

- -

ل

;

:ماعنلا) *' (
Allah says @nally> surely it reached you the news of the $eo$le before you. This is the news
of the 5essen&ers before you> meanin& what ha$$ened to the 5essen&ers before you>
ha$$ened to you. They were tested and tried and then they &ot the -ictory and the same
ha$$ens to you. :ontem$late the history> belo-ed 5uhammad sallallahu Dalayhi wa sallam>
trials aIer trials> Allah is tellin& him to contem$late the history of the $re-ious 5essen&ers
and how they went throu&h trials and then -ictory. Trials that the #ro$het sallallahu Dalayhi
wa sallam went throu&h in 1a’wah and his $ersonal life> one aIer another> one o-erla$$in&
the other. So des$erately> that he had to hear from Allah> Fasbir Jر

-

~ ا-

K> orderin& him to be
$aCent> direct order by Allah to be $aCent at least ele-en Cmes in the "ur’an. Fasbir
5uhammad sallallahu Dalayhi wa sallam> Allah says+
ر

-

~

ا-

... ۖ , ---

م

ل

ل ة

-

-اع

ل

ا ن إ

:-;ه) '° (
Allah says be $aCent> the end> the desCny> because a lot of Cmes when one &oes throu&h
trials and one sees the Ummah in the state that it is in> he for&ets that there is a -ictory
comin&Z the end and desCny is for al-5u(aEeen.
...ن ;ل

;-

ي

ام

ل

ع ر

-

~

ا-

ى
ـ
:ه=) '*· (
%e $aCent o-er what they say. %e $aCent> because you are &oin& to hear a lot of stu2 that is
&oin& to be tal4ed about you. !f you sit in your house> you are not &oin& to hear no one
#a&e N .7
tal4in&. Fo to the 1a’wah front> you are &oin& hear e-ery last thin& about your own self> that
which ma4es you doubt your own self at Cmes.
..._… =

ه -ل

لا -ع ;

ن إ

ر

-

~

ا-

:م;رلا) `· (
..._… =

ه -ل

لا -ع ;

ن إ

ر

-

~

ا-

:ر-ا-) ºº (
!n Surat Fhaa@r a second Cme+
..._… =

ه -ل

لا -ع ;

ن إ

ر

-

~

ا-

:ر-ا-) `` (
Three Cmes> why did Allah re$eat it; !n -ain; There is not a sin&le dot in the "u’ran that is
re$eated in -ain. The catastro$hic calamiCes befall on a belie-er> so Allah wanted to re$eat it
a&ain and a&ain so you read it a&ain and a&ain and understand the soluCon is Fasbir.
ان

إ

, =

ن

ان

ل

,

ن

4

-

ل

ع ن ' ر

-

ل

ا >

ي,

ن-

:نا~نVا) '* (
Allah says to the #ro$het 5uhammad sallallahu Dalayhi wa sallam> We re-ealed to you this
"ur’an> we re-ealed to you this "ur’an in sta&es. Tan?eela means in sta&es. Really> what you
would ima&ine the neHt -erse aIer that is > so than4 Allah. *e re-ealed the "ur’an> *e
honoured you with the "ur’an so than4 *im. The neHt -erse aIer that+
...4

-

ر

م

-

=

ل ر

-

~

ا-

:نا~نVا) '' (
%e $aCent. !t is not than4 Allah> it is+
...4

-

ر

م

-

=

ل ر

-

~

ا-

:نا~نVا) '' (
And Allah commands you to $reser-e $aCence to that which Allah has in desCny for you.
...~ ;=

ل

ا ب

= ا~

-

,-

-

V

;

4

-

ر

م

-

=

ل ر

-

~

ا-

:مل-لا) '^ (
%e $aCent to the decision> to that which Allah has for you. 1o not be li4e the com$anion of
the @sh. 5eanin&> do not lea-e 1a’wah. When all the $roblems ha$$en> do not Bust wal4
away> Bust li4e Aunus did.
...J

~

ر

لا , م م

,

ع

ل

ا ;ل

;'

ر

-

~

ام

-

ر

-

~

ا-

:~ا-=لا) *º (
%e $aCent oh 5uhammad> li4e the stron& willed 5essen&er did. Fasbir> *e wants to remind
him of the 5essen&ers> be $aCent li4e them. !t is not an easy tas4> if it was an easy tas4
e-eryone would be on this $ath. !t is a tas4 $a-ed with hardshi$ and thorns. !t is a tas4 and it
is a $ath $a-ed with eHtreme hardshi$> but it is the way that leads you to Firdaws. The other
$ath is a $ath $a-ed with ease and red car$et> but it leads to an un$leasant desCny and you
#a&e N .
do not want to &o that other way. ,-en thou&h it loo4s &ood> you do not want to &o that
way. Aou want to &o to the way that may seem diOcult but it &ets you to the ri&ht $lace.
Today> a Cny bit of thin& that ha$$ens to $eo$le these days> so suddenly he is in doubt of his
reli&ion. *e is loo4in& in the rear -iew mirror to ma4e a U turn out of a &uided $ath. Tiny bit>
when the dirt is $laced on your head> then maybe you can com$lain. When the &uts of a
camel are thrown on you and $eo$le be&an to fall in wea4ness of lau&hter o-er each other>
then $ossibly you can na& and s$ea4 about it. When one of you is cho4ed to near su2ocaCon
and Abu %a4r radhiallahu Danhu has to come and rescue you> when he has to rescue you
from a beaCn& to near death> then one can tal4. When they $ut you in a sie&e> li4e they did
to the #ro$het sallallahu Dalayhi wa sallam> you can call it a sie&e> you can call it a $rison> you
can call it a concentraCon cam$> call it all that. When the #ro$het sallallahu Dalayhi wa sallam
was in Sha’ab Abu Talib> you can call it> it is considered a concentraCon cam$ and it is
considered a sie&e and it is considered a $rison. !t was more li4e a $rison> if you read the
details of how it was. They tried to discredit him and call him a fraud> the #ro$het sallallahu
Dalayhi wa sallam> a fraud. A fraud on a human bein&> that is a li(le ran4> a fraud on Allah the
Almi&hty. They called him insane> a madman> a 5aBnoon.
Wallahi> ! 4now lowlife scums and bums> criminals> who 4illed and murdered> who are willin&
to s$end the rest of their life in $rison rather than ta4e a $lea deal of insanity and wal4 out
aIer a few years. They would rather s$end their life in $rison than to be documented as
insane. Their inte&rity refuses to allow them to consider themsel-es insane> e-en if it meant
life behind bars.
Aour #ro$het &ets called a madman> insane. 0ot only him> but the 5essen&ers before him
were called the same thin&. And for someone to call you cra?y> that is really a bi& thin&. And
Allah says not only about the #ro$het 5uhammad sallallahu Dalayhi wa sallam> e-en the
5essen&ers before.
ن ;ن

=

م

;

'

ر

= ا~

ا;ل

ا-

V

إ

J
,
;~

ر

م|

ل-

-

,م , ي-ل

ا ى-

'

ام

4

ل -

ذ ذـ )
:~ايرا-لا º' (
5essen&ers who came before> all of them> their $eo$le said> there is $eo$le who were
followin& who it was said about them> sorcerers or madmen. They called our #ro$het
sallallahu Dalayhi wa sallam what would be today> an incom$etent> insi&ni@cant man.
%asically> wal-D!yaathu %illah> a bum> they called our #ro$het sallallahu Dalayhi wa sallam that.
5y life> my soul> my s$irit> my family> my wealth be ransomed to our belo-ed> they called
him that.
V

;~

ر

ه

لا ~

ع

-

¡-ل

ا ا-

ه '

ا;

,

ه V

إ

4

ن

;-

= -

ي

نإ

4

;

'

ر

اذ

إ

;

ــ :نا-ر-لا)
'' (
#a&e N .)
When they see you oh 5uhammad sallallahu Dalayhi wa sallam> they treat you in moc4ery.
They moc4 you> and that is diOcult> when you are moc4ed and made fun of. !s this the one
who Allah sent as a 5essen&er; This &uy; Allah could not @nd be(er than this &uy; They sit
and lau&h and say+
V

;~

ر

ه

لا ~

ع

-

¡-ل

ا ا-

ه '

... ــ
They scan him u$ and down in contem$t and they say> Allah could not @nd a be(er one than
this;
م
,
-= ع ,

-

-

ي

ر

-

ل

ا , م

J
,
ج

ر

ل

ع ن ' ر

-

ل

ا ا-

ه J

,

ن

V

;

ل

ا;ل

ا-

;

ى
ـ
ــ :~ر=,لا)
*' (
Why was a &reat man out of 5a44ah not chosen; Why was a &reat man out of 5a44ah not
chosen for the "ur’an to be re-ealed to you; Allah could not @nd be(er than this;
5enConed in the "ur’an many Cmes. *is friends> sallallahu Dalayhi wa sallam> are refu&ees in
Abyssinia> in Africa> in the lands of 0aBaashi> al-*abashah. *is friends are refu&ees in
Abyssinia> his other friends are in the hot sun bein& tortured. *e is bein& $elted with stones>
he is wanted as a refu&ee> in a dar4 ca-e full of sna4es and scor$ions with the hi&hest bounty
on him and his best friend. *is sons> his children> al-"aasim> Abdullah> !braheem> Laynab>
RuEayyah> Umm 9althoom> all die one aIer the other. The only one who sur-i-es Cll the end
of his life is FaCmah and then he &ets the news that as soon as he dies> ri&ht aIer him she is
&oin& to die. *e &ets that news before> when he was ali-e. :alamity aIer calamity> trial aIer
trial> both in his $ersonal life and in his 1a’wah life. !t is not Bust $ersonal> it is also in his
1a’wah life> it is not Bust 1a’wah> it is also in his $ersonal life. Today> one loses a $arent> one
loses a son and he ne-er reco-ers aIer that e-er. *e lost all his children eHce$t FaCmah.
,-en in his @nal moments de$arCn&> he was not eHem$ted from hardshi$> sallallahu Dalayhi
wa sallam. !bn 5asood sees him sha4in&> in %u4hari> in 5uslim. *e wal4s in> !bn 5asood>
when the #ro$het sallallahu Dalayhi wa sallam is on his deathbed and he is shi-erin&. !bn
5asood $uts his hand on him and says> oh #ro$het of Allah> you are -ery ill. *e is emoConal>
!bn 5asood> he said ! &et the $ain of two men. !bn 5asood said> you &et the double reward
as well; *e said yes> ! &et the double reward. *e &ets the Waseelah> two> it is eH$ensi-e. So
you want to be as close to Allah as you can> to the Waseelah> you want to be as close to the
Waseelah as you can> you want to be as close to the throne of Allah as you can> hold @rm on
the $ath> con-ey it and be $aCent. That is the way for it.
*is noble character in 1a’wah> the #ro$het sallallahu Dalayhi wa sallam> was $aCence. !f it
was re-en&e he wanted in his sta&e of 1a’wah> he would ha-e made an eHam$le out of the
$eo$le of Ta’if. To let the blood of the $eo$le of Ta’if Wow down from the mountain $ea4> all
the way down to the -alleys of 5a44ah> so that the tribe of "uraysh and all the facCons
around it and the whole Arabian #eninsula will hear an unfor&e(able lesson of that which
#a&e N .)7
ha$$ened to anyone who -iolates the #ro$het 5uhammad sallallahu Dalayhi wa sallam. %ut
no> he says no> lea-e them. *e tells the an&els of the mountains who is ready to do this> he
says lea-e them> maybe there will come from them those who will worshi$ Allah. Ta4e this>
because we raise 1u’aat> we raise 1u’aat here> we say e-ery Cme he leI a scene of torture
and ousCn&> he was more o$CmisCc and ener&ised to conCnue in his mission. 5ore sure
than e-er that he would $re-ail because he had between his eyes> Wasbir> it could not come
out without Wasbir. Fasbir> sallallahu Dalayhi wa sallam.
The #ro$het sallallahu Dalayhi wa sallam &a-e the most $romisin& $ro$hecies> ins$iraCon to
his Sahaabah> in the dar4est Cme> when they were in the dar4est of the tunnel. 'earn from
that> a 1aa’iayh is most o$CmisCc in what $eo$le $ercei-e as the most crucial and dar4est
moments. A 1aa’iyah is calm and he is assured and he 4nows -ictory is ri&ht around the
corner and he 4nows that it is his duty to rescue that shi$.
A 5AA;I6A9 IS 8OST O2TI8ISTIC IN T9E 5A0KEST OF TI8ES
!n al-Ah?aab> loo4 at the $romised -ictories in the hardest and dar4est Cme. !n al-Ah?aab>
one of the most diOcult Cmes of the Ummah. :old> free?in&> and if you 4now the desert of
5adinah> how free?in& it is> you 4now. Rain> hail> terrorised> the Uni-erse is united a&ainst
him.
ا-ي-ش

V

ا,

ل

,

ا;ل

,

ل

,

;

... :~ا,=لا) '' (
They were terrorised. Fhatafaan> 0aBd> 5urrah> AshBa> "uraysh> tribes from all o-er> the
=ews on the outs4irts of 5adinah betray them in the @nal moments. !n the dar4 moment>
the #ro$het sallallahu Dalayhi wa sallam is o$CmisCc. The world is a&ainst him and he says>
we are &oin& to be -ictorious o-er the su$er$owers of the Romans> we are &oin& to be
-ictorious o-er the su$er$ower of the #ersians. *e said this in the midst of the world
uniCn&> about to ma4e him eHCnct. That is the $ur$ose of al-Ah?aab> to ma4e the #ro$het
sallallahu Dalayhi wa sallam and the Sahaabah eHCnct. We are &oin& to be -ictorious o-er
Sana’a> the ,ast> the West and the centre> the world is &oin& to fall under our control. The
sic4 hearted said> you belie-e a man tellin& you he sees the $alaces of the su$er$owers
fallin& under his control yet he is di&&in& a trench and we cannot e-en defend oursel-es; *e
tells you he is &oin& to rule the world and we are afraid to ste$ yards away to &o urinate;
ا ر

; ر

-

V

إ

ه

ل

;~

ر

;

ه

لا ان

-ع ;

ام

... :~ا,=لا) '' (
Allah and *is #ro$het did not &i-e us nothin& but false $romises. The @rm> the belie-ers> in
those dar4 Cmes> e-ery Cme ma(er &ets worse> their !maan is ener&ised. ,-ery Cme ma(ers
&et worse> it boosts their !maan. The rain> their !maan &ets stron&er> the cold> their !maan
&ets stron&er. The tribes betrayin& them in the @nal moments and seconds> their !maan &ets
#a&e N .).
stron&er. The @nal straw is ten thousand men yards away from them> within yards away from
them.
_ -~

;

ه

ل

;~

ر

;

ه

لا ان

-ع ;

ام

ا-

ه ا;ل

ا-

~

ا,

=

ل

ا ن ;ن

م ; م

ل

ا µ'

ر

ام

ل

;

ــ
ه

ل

;~

ر

;

ه

لا ۚ ام

-ل~

-

;

ان

ام

يإ

V

إ

م

ه -ا,

ام

;

:~ا,=لا) '' (
This is what we ha-e been waiCn& for> this is it. !t is a dar4 Cme> but that is what we ha-e
been waiCn& for. A belie-er> a 1aa’iyah> the more he is inWicted> the more he is o$CmisCc
about the messa&e> as lon& as he is on the ri&ht $ath and &uided $ath. 0i&hts do not last
fore-er> ni&hts are only hours lon& and then the dayli&ht brea4s.
!n Tirmidhi> Sa’d radhiallahu Danhu+
ء

>

-

'

,

ان

لا ¡

'

ل

ا J

;~

ر

اي

*e as4ed the #ro$het sallallahu Dalayhi wa sallam> who is most tested; !f you were to as4 me
that before learnin& the conce$ts and $rinci$les of !slam> ! am &oin& to tell you the sinners.
The adulterers> the ra$ists> the fornicators> that is who is &oin& to &et tested. The #ro$het
said+
...J

-

م

ل

ا-

J

-

م

ل

ا م

-

ء

ا-

-

ن

ل

ا
The 5essen&ers and those who follow them.
--

ش

ا ة

-

>~

ه ني- ¿- ن ا-

ن •

-

™ ه ني- ب

~

=

ىل

ع J

ج

ر

لا ىل

-

-

ي

...
...-

– >

-

A man is tested accordin& to his belief> accordin& to his 1een. !f his 1een is @rm> that is it> he
$ro-ed himself; 0o> if his 1een is @rm> &i-e him more. *e $assed to the second le-el of
*ea-en> o4> we &ot to ta4e him to the third le-el of *ea-en. *e $assed the third le-el of
*ea-en> we want to ta4e him u$ a le-el of *ea-en. *e ta4es him to a hi&her le-el because
Allah lo-es you> *e wants you to be as close to the DArsh as one can be.
...ة

-

ر

ه ني- ¿- ن ا-

ن إ

;

...
!f his 1een is not that stron&.
...ه ني- ب

~

=

ىل

ع ¿

ل-

-

ا...
!f his 1een is not that stron&> then his $unishment sto$s ri&ht there. 34> this &uy Bust &ets
ri&ht inside the door of *ea-en> that is his $lace> that is where he stays.
#a&e N .)6
ة

ƒ-ط =

ه -

ل

ع ام

¸

ر

ل

ا ىل

ع ¿~ م

ي

ه

-

ر

-

ي

ى-

=

--

ع

ل

ا-

ء

>

-

ل

ا †

ر

-

ي

ام

-

...
The tests come one aIer another unCl a ser-ant lea-es this ,arth with not a sin&le sin. Allah
wants to $urify you> *e wants to re@ne you. *e wants you to meet him $ure so you can be
close to the DArsh. Re@nin& and burnin& &old ma4es it $ure> it ta4es the $ure &old out> it
$uri@es one. %ut &old does not come out easy> the $ure &old> it comes on one thousand
de&rees :elsius or more> so it needs $uri@caCon. Allah is re@nin& you> Allah is $urifyin& you.
! was tal4in& to a 1aa’iyah in U9> Bust hours a&o> this mornin&. And ! was encoura&in& him to
&i-e 1a’wah> to teach $eo$le> to teach the youth because the method of 0oor ad-1een Lin4i
and how he raised a &eneraCon is the true method. And he told me e-ery Cme there is a
noCce for me to &i-e a lecture> the $olice in U9 cancel the e-ent. ! told him that is be(er
than here> o-er here the 5uslims do that. 5uslim 5asBids we ha-e here> not a sin&le 5asBid
allow us to teach the Usool Ath-Thalaathah. We search and we &ot to $ursue and @nd $laces
to run classes> we do not announce it because we are at ca$acity. We do not ha-e no room>
we ha-e to tell the sisters lea-e> and we ha-e how much; ! do not e-en 4now how many
5asBids we ha-e in our -icinity o-er here> maybe @Ieen or more. 0ot a sin&le one in-ited or
allows me to &i-e one sin&le tal4 there. Two wee4s a&o> there was a sudden chan&e in a
5asBid> in the oOcials there and there was a bi& e-ent &oin&. So the man> =a?ah Allahu 9hayr>
he said ! am &oin& to in-ite Shay4h Ahmad> he in-ited me. ! said o4 but you ma4e sure it is o4
with the $eo$le. As soon as the $osters went u$ with my name> oh watch out> the American
&o-ernment is aIer this &uy> we do not want him here. *ow did you &uys in-ite this &uy;
! say> if there is errors> if they are aIer any errors> let us debate. We are o$en for debate> the
debaCn& arena is bi&. %ut aIer we debate> since we are dealin& with i&norant heads around
us and modernists and de-iants and all ty$es of $eo$le> aIer the debate> let us do
5ubaahalah Jةلها-مK as well and see who is wron&. The curse of Allah fall on who is de-iant
and who is wron& and who chooses a di2erent ideolo&y. There is not a sin&le mista4e by the
will of Allah that they can @nd> Alhamdulillah. We are not infallible but Alhamdulillah> ! do
not bolster or bra&> but if it is Cme for debate> %i’ithnillahi Ta’aala> they will see who is a
moc4ery and who is not. 1eluded modernists> $eo$le who a(ac4 their brothers in
su$$orCn&> and to $lease the 9u2aar. And other Cmes> you loo4 leI and ri&ht at Cmes> you
do not @nd a sin&le su$$orter. And at Cmes> you will hear lots of noise but there is nobody
there. What did we menCon; We ha-e ten classes here> ha-e you heard us menCon anythin&
in Usool Ath-Thalaathah that is out of the ordinary; %asic teachin&s that their 4ids and their
elders should 4now.
And the situaCon of the 5asaaBid actually reminds me of> 5uhammad !Ebaal said+
J>- ,م ~;~ ,ي' ,-ل; Š ¿= J-- ناذلا ةل=لج;
Jا= -ا-علا ,م م--=~م; Š ¿= J- ¿- ~لع م-ر-انم
#a&e N .)<
! am &oin& to re-ise it and say+
Jا= _=لا ة=-~ ,م م--=~م;
,-ery day you &o to the 5asBid> oh we are collecCn& donaCons for a new 5asBid. The bric4s
are &oin& u$> the 5asaaBid are &oin& u$.
J>- ,م ~;~ ,ي' ,-ل;
Where is the -oice of %ilal; When a calamity ha$$ens to them> they are Euic4 and ea&er to
condemn it. When a calamity ha$$ens to a belie-er> Wallahi you loo4 leI and ri&ht> is there
any hel$; 0o. When a calamity ha$$ens to them> e-erybody is for condemnin& it. When a
belie-er is o$$ressed in a $rison or there is a situaCon of the Ummah on&oin&> &i-e me one>
we need one to s$ea4 about it.
J>- ,م ~;~ ,ي' ,-ل;
The 5anaarats are &oin& u$ in e-ery town> in e-ery city> in e-ery townshi$.
Jا= _=لا ة=-~ ,م م--=~م;
The 5asBid from the word of truth> is em$ty. And that is the sad situaCon of the Ummah.
! thin4 it is Cme for Salah so we will ha-e Salah !nshaa Allah Ta’aala and we will ta4e
EuesCons and answer them. ! am not really done tal4in& about $aCence> we will @nish it
!nshaa Allah neHt class.
CLASS ELEFEN
This is our ele-enth class on Al-Usool Al-Thalaathah. This *alaEah is more li4e a conclusion
for the *alaEah last wee4 on $aCence. This is the fourth and @nal $rinci$le of the four
introductory $rinci$les. With this we will conclude with the four introductory $rinci$les.
0eHt wee4 !nshaa Allah> it will be $roof on these four $rinci$les.
%efore ! be&in tal4in& about the Sabr> it actually $ertains to Sabr> ! wanted to share a story.
This mornin& ! &ot EuesCons about a FiEh issue> on how to deal with someone who
commi(ed suicide. :an he be buried by 5uslims; :an one ma4e 1u’aa for him; :an one
ma4e Salatul-=anaa?ah u$on him; And that is not really the $oint> but since ! 4now ! am
&oin& to &et as4ed about that issue> ! will &et it out of the way. Sim$ly $ut> the answer is yes.
5uslims should do Salah on one who commi(ed suicide> he is sCll a 5uslim. That is not an
act of 9ufr in the correct o$inion of the scholars. They should ma4e Salah on him> they
should bury him> they should shroud him> they should bury him amon& the belie-ers> and
#a&e N .)8
they should ma4e 1u’aa and !sC&hfaar for him. !t is a su$er maBor sin> no doubt about that.
%ut in itself> by itself> it does not ma4e one a non belie-er or ne&ate his Shahaadah.
0ow if he does not ma4e Salah> that is a whole di2erent story. ! ado$t the -iew that one who
does not ma4e Salah is a 9aa@r. ,-en if he claims he is la?y> he is a 9aa@r> Salah is a di2erent
story. %ut if he ma4es Salah and he commi(ed suicide> that is a sin> commiMn& suicide is a
sin. The TUlamaa said that the #ro$het sallallahu Dalayhi wa sallam refused to ma4e Salah on
an indi-idual who commi(ed suicide durin& his Cme. %ut the reason they say he did not
ma4e Salah was to deter others from doin& that act. So the Shuyoo4h> the $rominent
$eo$le> the leaders> they should a-oid ma4in& Salah on one who commi(ed suicide so they
can deter others. So others will ha-e two thou&hts> is this &uy &oin& to ma4e Salah on me
when ! die if ! commit suicide; !t will ma4e him thin4 twice.
The details were astonishin& about this youn& man. *e was twenty three years old
from %an&ladesh> memorises the enCre "ur’an> ne-er was 4nown to abandon Salah> he was
always consistent on his Salah. They do not 4now any Cme he e-er missed a sin&le Salat. The
day he 4illed himself> he $erformed Salatul-1huhr and Salatul-DAsr. *e was 4nown to be
$ious and no one e-er ima&ined this to ha$$en. *e actually> from what ! was told> had a lon&
beard> his discussions were all about !slam. A few hours aIer DAsr> the maid wal4s in his
room> @nds him han&in& from a ro$e. This is one story.
Another story from a sister. She teHt and called and called and called a$$roHimately four
oTcloc4> se-eral wee4s a&o. And she said she is in the bathroom tryin& to slice her wrists> she
actually started. ! said why; She said o-er some ar&ument> it is a bi& ar&ument> but an
ar&ument with her husband. ! said> is this man worth you &eMn& a millisecond of the bla?in&
*ell of =ahannam; Alhamdulillah she sto$$ed it and she is doin& &ood> but ima&ine if she
went alon& with it. 5ay Allah &rant her> her 4ids and all of our sisters> content and ha$$iness
in this life.
When one is at ease> he ne&lects this to$ic about Sabr. 5any ta4e the teachin&s of Sabr in
such a su$er@cial way and that is why we ha-e these $roblems. Those are the ones who do
not ha-e the immune system of Sabr to fend o2 trials> de$ression> anHieCes and calamiCes.
That is how one ends u$ losin& his !maan or life. 3ne @rmly rooted in this to$ic may &et mad.
Aou are a human bein&> you are &oin& to &et mad. 3ne may &et suicidal thou&hts. Aour 0afs>
your Shaytaan> you &et suicidal thou&hts. %ut a *adith> an Ayah we menCon> a story about
Sabr> one of the ma(ers that we tal4ed about Sabr> should come into one’s mind and
suddenly he sna$s out of it. That is basically the lesson we &et from those> that you ta4e
these to$ics to heart.
ONE ON T9E $,I5E5 2AT9 S9O,L5 EP2ECT 9A05S9I2S
#a&e N .)/
'et us conCnue with our class. We s$o4e about many issues on Sabr and we basically said>
whene-er one is on the &uided $ath> he should eH$ect hardshi$s. 5any many many years
a&o> ! read a statement by !bn *a?m> where he said> whoe-er thin4s he will not be harmed
and he is on the ri&ht $ath> he is cra?y. !f you are on the ri&ht $ath and you eH$ect not to be
harmed> you ha-e lost it> that is what !bn *a?m Rahimahullah said. There is no !maam that
becomes an !maam without bein& tested.
...ا; ر

-

~

ام

ل

ان

ر

م

'

-

ن ;-| ي

ة

م

-'

م

| ن

م ان

ل

ع

ج

;

:--=~لا) '' (
We made amon&st them !maams> when;
...ا; ر

-

~

ام

ل

...
When they were $aCent. This is a &iant reli&ion. This is a &iant reli&ion that needs &iants to
carry it. Fiants become &iants aIer they $ass tests> that is how they become &iants. ,-ery
trial &oes away> clouds stream away> trials always &o away. !f they do not &o away> you are
the one who is &oin& to lea-e them and wal4 away and &o to the Fhafoor Ar-Raheem. Aou
are &oin& to &o then to the Fhafoor Ar-Raheem and lea-e them. ,-erythin& starts> li4e some
of the TUlamaa said> small and &rows bi&&er> eHce$t trials. They become bi& and Subhan Allah
as Cme &oes by> they shrin4 and become smaller. Trials screen and honour belie-ers.
!mam Ahmad in his Luhd> 5usnad Abu SaTeed. Abu SaTeed al-9hudri radhiallahu Danhu wal4s
to the #ro$het sallallahu Dalayhi wa sallam on his death bed. And he $uts his hand on the
#ro$het sallallahu Dalayhi wa sallam and says> oh #ro$het of Allah> ! cannot e-en $lace my
hand on you throu&h the clothes because of the fe-er you ha-e. The #ro$het sallallahu
Dalayhi wa sallam said+
...ر

ج

ل

ا ان

ل

~

ع ا~

ي

ام

-

ء

>-

ل

ا ان

ل

~

ع ا~

ي

ء

ا-

-

ن

ل

ا ر

~

ع

م

ان

إ

We> the assembly of the 5essen&ers> &et our tests mulC$lied Bust as our reward is
mulC$lied.
... ...ه

ل

-

-

ي

ى-

=

J

م

-

ل

ا-

ىل

-

-

-

ل

ء

ا-

-

ن

ل

ا , م ¿

-

ن

لا ن ا-

ن إ

A 5essen&er used to &et tested with lice. 'ice infect him and eat him u$ and chew him> unCl
he dies.
...ا| -

;=

-

-

-

ء

ا-

ع

ل

ا -

=

'

ي

ى-

=

ر

-

-

ل

ا-

ىل

-

-

-

ل

ء

ا-

-

ن

ل

ا , م ¿

-

ن

لا ن ا-

ن إ

;

...
ا| ن

;=

-

-

-

ء

ا-

ع

ل

ا -

=

'

ي

ى-

=

: ة, ي

ا;

ر

¿- ;

There were 5essen&ers who were tested with $o-erty that they &ro-eled in a cloa4 or a
mantle. 3r in another narraCon> they could not liI a cloa4 or a mantle. 5eanin&> cloa4 or a
#a&e N .)6
mantle that is worn on the u$$er half of a body. A shirt> as li&ht as it is> it was so hea-y on
them that they could barely wal4 in it. !t was so hea-y that they could barely carry it. They
were so wea4 and fra&ile and malnourished from $o-erty> that they could not e-en bear that
on their bac4 or bear the wei&ht of carryin& it. 1oes the *adith sto$ there;
ء

ا=

ر

لا-

ن ;=

ر

-

-

ام

-

ء

>

-

ل

ا-

ن ;=

ر

-

-

ل

ا;ن

ا-

ن إ

;

...
Subhan Allah> they used to be ha$$y with trials as one of you is ha$$y in his $ros$erity.
...ة

ن

=

ل

ا ا;ل

=

--

ن'

م

-

-

~ =

م

'

Aou thin4 you are &oin& to enter *ea-en; Aou thin4 you are &oin& to enter *ea-en when
Ammaar went to *ea-en; ! am &oin& to enter the same hea-en Ammaar went to and he
endured all that he endured; ! am &oin& to enter the same *ea-en %ilal entered and he
endured all that he endured;
م-

ل-

-

,م ا;

ل

=

, ي-ل

ا J

-

م

م-

-'

ي

ام

ل

;

ة

ن

=

ل

ا ا;ل

=

--

ن'

م

-

-

~ =

م

'

ۖ م

| -

~

م

-

م

ه

ع

م

ا;ن

م

' , ي-ل

ا;

J

;~

ر

لا J

;-

ي

-

=

ا;ل

,

ل

,

;

ء

ا ر

~

لا;

ء

ا~

'

-

ل

ا ى
ـ
ى
ـ
ه -ل

لا ر

~

ن

ۗ ب

ي ر

-

ه -ل

لا ر

~

ن

ن إ

V

'

:-ر--لا) ''' (
Aou thin4 that you will enter #aradise without such trials that came to those before you;
They were aYicted with+
...ء

ا~

'

-

ل

ا م

| -

~

م

...
Se-ere $o-erty> %a’saa is se-ere $o-erty.
...ء

ا ر

~

لا;

...
!s ailments.
...ا;ل

,

ل

,

;

...
And they were sha4en.
ه -ل

لا ر

~

ن

-

م

ه

ع

م

ا;ن

م

' , ي-ل

ا;

J

;~

ر

لا J

;-

ي

-

=

... ى
ـ
ى
ـ
...
To the $oint that the 5essen&er> the 5essen&er and those close 4nit with him> the belie-ers
say> when is the hel$ of Allah &oin& to come; :ertainly> the hel$ of Allah is near+
ب

ي ر

-

ه -ل

لا ر

~

ن

ن إ

V

'

...
#a&e N .)7
=annah is not a claim> =annah is not dissarray and chaos> nor is it chea$ tal4. =annah comes
throu&h trials and tribulaCons. Gictory comes in dar4 $oints and =annah comes throu&h trials
and tribulaCons.
T0IALS A0E A 2,0IFICATION F0O8 O,0 SINS
!maam Ahmed> an-0asaa’ee> !bn *ibbaan> al-*aa4im> al-%a??aar> menCon the *adith+
¿

-

ار

ع '

ء

اج

: J

ا-

، -

ر

ي

ر

ه ¿-

'

, ع ، : م

ل

~

;

ه -

ل

ع ل

ا ىل

~

¿

-

ن

لا J

ا-

-

• م
,

م م

'

ام

;

: J

ا-

• ž ‹

-

م
,

م م

'

4

-

-

=

'

J

ه ž
A %edouin wal4s in on the #ro$het sallallahu Dalayhi wa sallam. The #ro$het sallallahu Dalayhi
wa sallam said> were you e-er aYicted> were you e-er ta4en by Umm 5ildam; The man
said> what is Umm 5ildam; The $ro$het sallallahu Dalayhi wa sallam said+
م

=

ل

لا;

=

ل

ا , -

-

ن ;-

ي

ر

=

!t is a fe-er that comes and $enetrates between the bone and the s4in. !t is fe-er> Umm
5ildam was a common term used for fe-er. This man was ne-er aYicted by it to the $oint he
ne-er e-en 4new what it was. 'isten to the neHt EuesCon> the #ro$het sallallahu Dalayhi wa
sallam said+
~

ر

~

ي

_ ر

ع ž : J

ا-

• _ ا-~

لا ام

;

: J

ا-

ž • ‹

-

~ ع -~

J

| -

ž : J

ا-

ž ,

'

ر

لا ¿-
*e said> did you e-er &et inWicted with a headache; *e said> what is a headache; The
#ro$het sallallahu Dalayhi wa sallam said> it is a ner-e that causes $ain inside the head. *e
said no ! ne-er &ot that> he did not e-en 4now what it was.
ا-

ه ىل

إ

ر

=

ن

-

ل

-

ر

ان

لا J

ه '

, م J
,
ج

ر

ىل

إ

ر

=

ن

ي

ن '

ب

=

'

, م

J

ا-

ىل

;

ام

ل

-

When he wal4ed away> the #ro$het sallallahu Dalayhi wa sallam said> whoe-er wants to see a
man of the $eo$le of *ell@re> let him loo4 at this man. That is not all the Cme but that is
most of the Cme.
A belie-er is li4e the #ro$het sallallahu Dalayhi wa sallam said in an authenCc *adith> li4e a
fresh branch. Aou 4now how a fresh &reen branch> the wind $lays with it leI and ri&ht. That
is how trials $lay with a belie-er in this life. Someone who is not tested &enerally means
Allah wants to lea-e them on that status. 5aybe in *ell@re> 0a’oothu %illah 5in Thaali4. 3r
maybe in a low $oint of *ea-en> not close to Allah in =annah. Unli4e those aYicted with
#a&e N .)
trials. 9nowin& this &i-es you the !maan to endure with $aCence if somethin&> 'aa Samah
Allah> ha$$ens to you.
!n 5usnad Ahmad> and it is in Sahih at-Ta&hreeb wat-Tarheeb+
م

ن

| ج

ر

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The #ro$het in this *adith com$ares fe-er to how a blac4smith bellows and re@nes metal.
*ow a blac4smith> you 4now how they use bellows to re@ne metal. Fe-er is $uri@caCon from
one’s $orCon of *ell@re> li4e metal is re@ned and $uri@ed by a blac4smith. Whereas he burns
the metal and the im$uriCes from the metal &o to a retour> the belie-er is tested with trials>
tested with fe-er for eHam$le> in this *adith it menCons fe-er> and his sins &o to that retour
so he will not be EuesConed or ta4en by them on the =ud&ment 1ay.
Al-Fudhayl !bn D!yyaadh Rahimahullah said+
-

ا-

ن

- ه -

ل

ع ¿

~

;

، ا--

ع ل

ا —

-

'

اذ

إ

;

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ا ب

=

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اذ

إ

Al-Fudhayl said if Allah lo-es someone> *e ma4es their $roblems> their &rief> their sorrow
more. And if *e hates them> *e &i-es them a $ros$erous life.
Abu *urayrah> *adith that the #ro$het sallallahu Dalayhi wa sallam said+
-

ر

ي

ر

ه ¿-

'

, ع ه -

ل

ع ل

ا ىل

~

ل

ا J

;~

ر

J

ا-

: J

ا-

ه

ن

ع ل

ا ¿

‚ ر

م

ل

~

;

: ه

ن

م ب

~ ي

ار

-

=

ه -

ل

ا -ر

ي

, م

!n Sahih al-%u4hari. Whoe-er Allah wants &ood for> he will be touched. 'oo4 at the word>
touched. Touched> because no ma(er what Allah aYicts you with> e-en if it is from the @rst
day of your life to the last day you die> it is only a touch because whate-er Allah holds you
for> *e holds you for a li(le bit of your sins> to for&i-e all of them.
:µر;~لا) ر
,
---

,ع ;-

ع

ي

;

م

-

ي-ي

'

~ -

~

-

ام

-

-

ة, -

-~ م

م-

-

ا~

'

ام

;

*· (
!bn *ibbaan and Abu Aa’laa and others narrated the *adith that the #ro$het sallallahu
Dalayhi wa sallam said> Allah wants to ta4e someone to a le-el of =annah that his deeds sto$
him short of> so *e aYicts him unCl *e &ets him to that le-el. Aour deeds sto$ your ele-ator
in =annah at le-el two> but Allah wants you at le-el se-en. Allah wants the throne of *is> the
DArsh> to be the ceilin& of your $alace. So now trials come into $lay> so Allah can boost you u$
to le-el number se-en.
#a&e N .))
As lon& as you are with Allah> your heart is a(ached to Allah> you ha-e a than4ful heart to
Allah> your ton&ue $raises Allah> that does 1hi4r> that has $aCence> do not e-er be sad. 5ay
Allah allow us always to be than4ful> $raisin& and $aCent. Trials are a reality of life> trials are
a de@nite reality of a 1aa’iyah> of the life of a 5uslim> that is why you &ot to ma4e $aCence
$art of your life. #art of $aCence for a 5uslim> for a 1aa’iyah> for a 5uslimah> is to stand
your &round. !f you are alone and if you ha-e su$$orters> it does not really ma(er. %ut most
of the Cme> as a 1aa’iyah> you are &oin& to @nd yourself alone or with a few. That is how it
usually is> that is how the trend is.
Al-Fudhayl !bn D!yyaadh said+
µ-|لا _ير= م,لا V ; ,--لا~لا ةل-- ن,=- ، ; ةل>~لا _ير= ر-=ا
، ; ,--لا|لا -ر--- ر-€- V
Follow the &uided $ath and do not be saddened with a few followers. !f there is only a few
followers> do not be sad> follow that &uided $ath. %eware of the mis&uided $ath and do not
be decei-ed by the doomed maBority.
T9E I82O0TANCE OF INTENTION
Renew your oath> renew your oath e-ery day. Renew your 0iyyah e-ery day. 0ot e-ery day
but many Cmes a day> not many Cmes a day but e-ery ste$ of your way> e-ery act of your
way. ,-ery Cme you say a word> e-ery Cme you ty$e somethin&> e-ery Cme you &o for a
1a’wah e-ent> any Cme> renew your 0iyyah. That is how you &et your stren&th for Sabr>
when calamity hits you later on. !f hard Cmes $ass you in this life and $eo$le turn away> do
you thin4 anyone is &oin& to hel$ you before Allah;
) ه -= '

, م ء

ر

م

ل

ا ر

م

;

ي

*' ) ه --

'

;

ه م

'

;

( *º ) ه -ن-

;

ه --

= ا~

;

(
*` (,-ع) (
!f they do not hel$ you in this life> you thin4 they are &oin& to hel$ you in the life aIer; !f
trials o-erwhelm you> you are not &oin& to @nd no one there but Allah and truly Allah is
suOcient. That is all you really need. The EuesCon is how to &et Allah on your side; Aou are
&oin& to &et hurdles and bum$s in your 1a’wah> the trials and tribulaCons are li4e hurdles
and bum$s> one aIer another in your 1a’wah $ath. Aou are not &oin& to @nd no one but
Allah when you &et on these hurdles. So if you want *im to be there for you> ma4e sure that
e-ery ste$ of the way before you &ot to those hurdles> you were doin& that which $leases
Allah and not what $leases the masses. And not what $leases your friends or what $leases
$eo$le. 1oes this $lease Allah> does this ma4e Allah ha$$y> is this in accordance with the
teachin&s of !slam;
#a&e N 677
We all ha-e situaCons where we had friends who betrayed us. !f ! was to let you tal4> we
would be here all day and e-eryone has a story of his own. ! do not li4e to ma4e my $ersonal
life a centre sta&e or tal4 about it in lectures or e-en in social media> but someCmes there is
essenCal lessons that come out these stories and also someCmes there is awareness that
comes out of them to other 5uslims. So ! can say today from what ! 4now> there is no one
who follows my classes who was amon& my students before ! went to $rison. 0ot one that !
4now of> unless they are hidin& behind and listenin&> but someone who interacts and as4
EuesCons or that ! 4now of that studies with me> not a sin&le one. When ! was ta4en to
$rison> it was a$$roHimately two ni&hts before the end of Ramadhaan> it was two ni&hts
before D,id al-Fitr. The @rst ni&ht ! s$ent in $rison> ! wo4e u$ to D,id al-Fitr in $rison. 5ay
Allah &i-e my mother the hi&hest Firdaws !nshaa Allah for what she endured of hardshi$.
The ni&ht before ! went to $rison> my father and ! were in-ited to one of our students’ house
for !Iaar and it was $ac4ed. Ahmad =ibril is &oin& to be there> Shay4h 5usa is &oin& to be
there> e-eryone was there> it was $ac4ed. We stayed late at the brothers’ house because it
was a lar&e &atherin&> it was a -ery lar&e &atherin& and ! led the Taraweeh there. ! was
su$$osed to do a 9hitm al-"ur’an somewhere else because it was =u?? DAmma that ! was
&oin& to do and because there was a lar&e &atherin& ! did it there in the house. We led the
Salah there and we @nished =u?? DAmma> we @nished the 9hitma. 5y father said to the
$eo$le> if tomorrow is not D,id> because tomorrow there is a $ossibility of bein& D,id> if
tomorrow is not D,id e-eryone is in-ited to our house. %ecause we &o by si&hCn&> we do not
4now> they sCll did not $in$oint whether it was &oin& to be D,id or the @nal day of
Ramadhaan.
,-eryone was in-ited to our house> may Allah reward my father> &rant him a lon& life full of
deeds and may Allah &rant my mother Firdaws. We were eH$ecCn& at least a hundred and
@Iy to two @Iy> and they come into our house. This was the trend> if you 4now anyone of
those days they will tell you> they would come in in shiIs and eat. 5ay Allah raise my
mother’s ran4 to Firdaws. AIer Taraweeh> there were those who were ea&er to sit to my
ri&ht and leI> in my surroundin&> ! remember it as thou&h it was today. 0ote> this is my @nal
ni&ht in freedom. ,-en before that> when ! used to &o deli-er lectures> it was common to &o
in a cara-an. We would &o in se-eral cars and ! remember they would ar&ue who sits in the
car with me. And e-en at Cmes> brothers would come tell me they are ar&uin& who is &oin&
to dri-e the car that you are &oin& in. Wallahi> Wallahi> that ha$$ened many Cmes.
'et me say> when ! wal4ed in court for my sentencin&> the courtroom was $ac4ed. Shoulder
to shoulder> but not a sin&le belie-er in 'aa ilaaha illallah 5uhammadar-Rasoolullah> eHce$t
me and my father. All F%! $rosecutors> all &o-ernment a&ents> counter terrorism oOcers>
a&ents from e-ery a&ency. The lawyer said> these $eo$le truly hate you> ! ha-e ne-er seen
them do this to any one before. %ecause when there is an audience in there> that $uts an
im$act on the Bud&e> because you 4now> they do not 4now how they Bud&e> so that usually
$uts an im$act on the Bud&e to &i-e you a hi&her sentence. The lawyer said> ! ha-e ne-er
#a&e N 67.
seen them a(end a sentencin& li4e this before e-er> they really hate you. %ut where is the
followers they claim you ha-e> where is all the followers they claim that you ha-e.
3ur house bac4 in the days and ! say it Wallahi Bust out of a lesson> nothin& else> was o$en
for students 68\7> the u$$er le-el of our house. !n fact> ! was loo4in& at our old co2ee
machine bac4 in the days> it was the old commercial ones because those li(le ones did not
be@t our house because there was always &uests. We had the bi& ones> ! was loo4in& at it
the other day> Wallahi it has A=’s D!lm :af] on it> that is what they used to call our house.
#eo$le in and out constantly> learnin&> teachin&> 1a’wah. And may Allah raise my mother’s
ran4> she stood alone in this ma(er. #ro-idin& and &i-in& and loo4in& out and coo4in& and
brin&in& the food and the co2ee and all that. AIer lectures or *alaEaat> ! remember there
were days where they would follow me bac4 to the house to the $oint that> as if ! am seein&
it today> brothers would be siMn& by the doorway of the bathroom. %e $ac4ed to the $oint
$eo$le are siMn& at the doorway of the bathroom.
The Bud&e handlin& my case is about @-e foot> he is 4nown to be -ery short. The lesson
learned is> if not a sin&le $erson stood in su$$ort before a @-e foot Bud&e> do you thin4
anyone will stand by your side when you are in the court of all courts; %efore DAllaamul-
Fhuyoob> the one whose 9ursi is bi&&er than the *ea-ens and the ,arth> if they could not
stand before a Bud&e who is @-e foot tall; ,-ery ste$ of the way> renew your oath> that is the
lesson of it. ,-ery ste$ of the way> as4 yourself> is this $leasin& Allah; And if at Cmes there is
masses> when hardshi$ stri4es they will dis$erse> and then you will only ha-e Allah. So as4
yourself before that> are you $leasin& Allah; !f you $rotected Allah bac4 in the days> *e is
&oin& to $rotect you. That is one of the best means of $reser-in& $aCence in hardshi$. Aaa
Allah> ! am doin& this for Aour Sa4e> always. That is the im$ortance of intenCon.
STAN5 6O,0 $0O,N5 EFEN IF 6O, A0E ALONE
Sulaymaan ad-1araani said+
¡-=; ه-- ~--ش ام _=لا ¿- م|ل- ,انلا 4ش ;ل
!f e-eryone doubts the truth> ! would not doubt it e-en if ! am standin& alone.
:J=نلا) ...ة

م

'

ن ا-

م

-ه ا ر

-

إ

ن إ

''· (
!braheem is a naCon. !braheem> one man> naCon. !n Sahih al-%u4hari> !braheem told his wife
Sarah> there is no belie-er on the face of this ,arth but me and you. We are the only two
belie-ers on the face of this ,arth. Al-'aala4aa’ee in Sharh Usool !’CEaad Ahlus-Sunnah Wal-
=amaa’ah> he narrated a statement by !bn 5asood radhiallahu Danhu> where it has a chain
and it is authenCc+
#a&e N 676
4-=; ~ن- نإ; _=لا _-ا; ام ةعام=لا
The naCon and con&re&aCon is what the truth is on e-en if you are standin& alone. The
naCon is what the truth is on. 1o not e-er be decei-ed by numbers. !f e-il is more> it does
not ma4e it ri&ht. And if the truth is minority> it does not ma4e it wron&. !f e-il is more in
numbers> it does not ma4e it ri&ht. And if the truth is a minority> it does not ma4e it wron&.
T9E 8AJO0IT6 A0E ,S,ALL6 FILLIFIE5 IN T9E =,0;AN
The maBority usually comes in the "urTan as -ili@ed.
:ماعنلا) ...ه -ل

لا J

--

~

,ع 4

~ ي

¸

ر

ل

ا ¿- ,م

ر

-

-

'

¿

ط -

نإ

;

''` (
!f you listen to the maBority of the $eo$le> they will lead you astray.
:~~;ي) ..., -نم ; م

-

~ ~

ر

=

;

ل

;

,

ان

لا ر

-

-

'

ام

;

'·* (
The maBority of the $eo$le> e-en if you are ea&er to want them to belie-e> they are not &oin&
to be belie-ers.
:ءار~(ا) ا ر

;-

-

V

إ

,

ان

لا ر

-

-

'

-

'

-

... ى
ـ
^° (
The maBority of the $eo$le refuse> eHce$t but> for 9ufr.
:~ر=,لا) ن ;ه ر

ا-

_ =

ل

ل م

-

ر

-

-

'

, - ل

;

_ =

ل

ا-

م-

ان

ƒ ج

--

ل

ــ `^ (
We brou&ht you the truth but the maBority of you hate the truth.
ة

ي

7

4

ل ¿- ن إ

ذ ذـ ۖ :ءارع~لا) , -نم ; م

مه ر

-

-

'

ن ا-

ام

;

^ (
That is indeed an Ayah> a miracle> a si&n> but the maBority are not belie-ers.
:~~;ي) ن ;-

ر

~

م

مه ;

V

إ

ه -ل

لا-

مه ر

-

-

'

, م ; ي

ام

;

'·` (
5any -erses li4e that in the "urTan> but then loo4> the -erses that $raise the minority.
T9E =,0;AN 20AISES T9E 8INO0IT6
The -erses in the "urTan> on the other side> $raise the minority.
... :•) ...م

ه ام

J

-ل-

;

~ ا=

لا~

لا ا;ل

م ع ;

ا;ن

م

' , ي-ل

ا V

إ

'' (
They are -ery few.
#a&e N 67<
*e said about 0ooh Dalayhis salaam+
... :-;ه) J

-ل-

V

إ

ه

ع

م

, م

' ام

;

'· (
3nly a few were belie-ers with 0ooh Dalayhis salaam. Allah tal4ed about 0ooh in Surat *ud.
... :-ر--لا) ...م

| ن

م

>

-ل-

V

إ

ا;

ل

;

-

J

ا-

ا م

|

-

ل

ع ب

--

ام

ل

-

''` (
The story about Taloot and =aloot. 5ost turned away eH$ect a few.
:ءا~نلا) >

-ل-

V

إ

ن اط

-

~

لا م

-

ع

-

-

V

ه

-

م

=

ر

;

م

-

-

ل

ع ه -ل

لا J

~

-

V

;

ل

;

...
^* (
So the minority are $raised by Allah when they are on the ri&ht $ath> and that is usually the
trend that the $eo$le of truth are a minority.
)96 5OES ALLA9 TEST ,S )9EN 9E 9AS KNO)LE5$E OF
EFE06T9IN$7
'ast wee4 we menConed+
, م

ل

ع

-

ل

-

We said that Allah tests so *e 4nows. And really ! &ot maybe at least forty @-e if not more
EuesCons> on this ma(er. ,-en thou&h e-ery Cme ! menConed it> ! said ! am &oin& to eH$lain
it. !f you noCced> ! said ! am &oin& to eH$lain it because ! 4now issues that sCr EuesCons. So !
said ! am &oin& to menCon it. %ut that is &ood> ! am -ery> -ery ha$$y for the EuesCons. That
shows the brothers and the sisters are -ery en&a&ed in the class> Alhamdulillahi
Rabbil-TAalameen. The thin& about it is> does Allah need to test to 4now; ! thou&ht Allah
4nows e-erythin&. Well why does *e test; Allah 4nows the $ast> $resent> future> so why
does *e test;
0ot a mountain> not an ocean or ri-er eHce$t that the 5i&hty 3ne> Allah> 4nows what is in
the midst> dee$est> dar4est $oint of it> no doubt about it> no EuesCons about it.
ء

ا-;

~

لا ة ل

م

ن

لا ب

--

- µر

ي

;

¿

م

~

ي

، ء

ام

ل

=

لا ة ل

-

ل

لا ¿- ، - ر

=

~

لا ~ =

-

ء

ام

~

لا
*e hears and sees the footste$s of a blac4 ant> in a dar4 ni&ht> on a solid stone. An ant can
crawl on one of you ri&ht now> you would not e-en hear it and you will not e-en feel it. Allah
from on to$ of se-en *ea-ens> hears its footste$s.
#a&e N 678
;

ه V

إ

ا| م

ل

ع

ي

V

ب

-

ل

ا _

-ا-

م

-

-نع ;

ۚ ر

=

-

ل

ا;

ر

-

ل

ا ¿- ام

م

ل

ع

ي

;

ۚ ام

;

V

;

ب
,
=

ر

V

;

¸

ر

ل

ا ~ ام

ل

¿- ة, -

=

V

;

ا| م

ل

ع

ي

V

إ

ة, -

ر

;

,م ‹

-

~

-

:ماعنلا) ,
,
--

م

~
,
ا-

- ¿- V

إ

,
,
-

اي

º° (
With *im are the 4eys of the Fhayb. 0o one 4nows the Fhayb but *im. *e 4nows whate-er
is in the land and *e 4nows whate-er is in the seas.
0ot a leaf that falls but *e 4nows it. A leaf that falls but *e 4nows it. 0ot a Cny &rain in the
dar4ness of this ,arth nor anythin& fresh or dry eHce$t it is in a clear record. !t is all
documented> Allah 4nows it all. ! was tal4in& se-eral days a&o> to my belo-ed> youn& student
from U9> se-en year old 5uhammad. And ! told him> me and you> if we ha-e a small> baby
tree in our bac4yard> could not 4ee$ u$ with the lea-es that fall o2 of it in the fall. We
cannot 4ee$ u$ with how many lea-es and where they went. *ow many lea-es fell> where
they fell> and where they will &o. We do not 4now and it is a small li(le tree. !ma&ine a forest
full of trees. =ust &o loo4 at a forest full of trees or ta4e it u$ a le-el and loo4 at the &lobe and
how much trees it has> full of trees. And 4now that Allah 4nows how many lea-es are on
each tree. When each leaf falls> when it is &oin& to fall before it falls> when it falls> how it
falls> where it lands and where it &oes.
...ا| م

ل

ع

ي

V

إ

ة, -

ر

;

,م ‹

-

~

-

ام

;

...
1ee$er than that is that not e-en a Cny &rain> a li(le> Cny &rain me and you barely see> in
the dee$ dar4ness of the ,arth or in the dee$ dar4ness of the oceans eHce$t Allah 4nows it.
The answer to the EuesCon $resented is sim$le. Allah said in the "urTan> many Cmes> it is
not one -erse.
... :~;--نعلا) , --

ذا-

ل

ا , م

ل

ع

-

ل

;

ا;-

-~

, ي-ل

ا ه

لا , م

ل

ع

-

ل

-

* (
So that Allah will 4now those who are truthful and those who are liars.
, ---ان

م

ل

ا , م

ل

ع

-

ل

;

ا;ن

م

' , ي-ل

ا ه

لا , م

ل

ع

-

ل

;

:~;--نعلا) '' (
So that Allah will 4now the truthful from the hy$ocrites.
:-م=م) ..., ي-ه ا=

م

ل

ا م

ل

ع

ن

-

=

م

-

ن

;

ل

-

ن

ل

ى
ـ
*' (
We are &oin& to test you so we 4now> so Allah 4nows who the 5uBaahideen are.
... ء

ا-| ش

م

-

نم -

= -

ي

;

ا;ن

م

' , ي-ل

ا ه

لا م

ل

ع

-

ل;

ۗ ب

= ي

V

ه

لا;

:نارمع J') , -م لا=

لا ''· (
#a&e N 67/
So Allah will 4now who the belie-ers are.
:نارمع J') ...ا;-

-

ان

, ي-ل

ا م

ل

ع

-

ل;

'`` (
So Allah will 4now who the 5unaa@Eeen are.
... :-ي-=لا) ...ب

-

ل

ا-

ه

ل

~

ر

;

-

ر

~

ني

ه

لا م

ل

ع

-

ل;

'º (
Allah will test you so that *e will 4now who will &i-e -ictory to *im.
The sim$le answer to that is> Allah does not hold $eo$le accountable by $unishin& or
rewardin& based on *is encom$assin& 4nowled&e> but rather on what we do of our acCons.
That is the sim$le answer. That is all you need to 4now and that clears e-erythin&. From
AllahTs mercy> from AllahTs BusCce> from AllahTs com$assion> Allah 4nows e-erythin& li4e we
menConed> but *e does not Bud&e you by *is 4nowled&e of you> but rather *e Bud&es you by
your acCons. That is why. Allah 4nows who is ri&ht and who is wron&> who is wic4ed and who
is ri&hteous> but trials come so your acCons and my acCons can $ro-e. The ri&hteous can
$ro-e throu&h their acCons that they are ri&hteous and the acCons of the e-il can $ro-e that
they are e-il.
EFE06T9IN$ IS $OO5 FO0 T9E BELIEFE0
We menConed -erses> *adith> stories> Euotes on $aCence because o-er Cme $aCence &ets
sour. :alamiCes> $aCence> $aCence> $aCence. !t &ets sour and sour and sour> so you use
these and what you learn in these ty$es of *alaEaat as if you are $ourin& honey on that sour
ma(er to a(ain more ins$iraCon. To sustain your $aCence> 4now that whate-er ha$$ens to
you is &ood.
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!t is ama?in& the case of the belie-er> the ma(er of the belie-er is ama?in&> the #ro$het
sallalahu Talayhi wa sallam says. ,-erythin& is &ood for him and this is a characterisCc
eHclusi-ely for a belie-er+
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The bi&&est trial that ! belie-e the #ro$het sallalahu Talayhi wa sallam endured> was the trial
of !^ J4-إK. !f not the bi&&est> one of the bi&&est. The #ro$het was accused in his honour>
Aishah. *e was accused in the lo-e of his life> Aishah. *e was accused in the 5other of all
belie-ers> Aishah. The woman who when he was as4ed> who is the one you lo-e the most>
Aishah. #roud> in front of e-eryone. The de@niCon of honour. Safwaan was accused in his
honour as well. Abu %a4r is slandered. Aishah melts in a&ony and $ain> se-erest moments of
#a&e N 676
her life. 3ur mother> our honour> our $ride> our di&nity. !f you say honour> then that means
Aishah. She melted in hardshi$ because of what ha$$ened. %ut aIer all that and what
ha$$ened> Allah says+
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Those who brou&ht forth the slander a&ainst Aishah radhiallahu Danha> do not thin4 that it is
bad for you. That &rou$ that brou&ht that slander> consider that not a bad thin&. !t is &ood
for you> Allah said that was &ood for you. That trial that they may ha-e thou&ht was bad>
Allah said was &ood for them. The blessin&s of that trial eHtend Cll today> fourteen centuries
later. We 4now the reality of the ShiTah and their hatred to our 5other> the 5other of the
belie-ers. She is course not their mother> because she is only the 5other of the belie-ers.
We 4now in reality also> those who claim to be from Ahlus-Sunnah who ha-e no Bealousy
o-er their mother. Aou tal4 about someoneTs mum and he would $robably not tal4 to you for
the rest of your life. They tal4 about Aishah> oh that is my brother. Aishah is o4 but his mum
is not o4. Aishah is free &ame but his mum is not. This is a Bust a Cny eHam$le of a situaCon
that show you that it was not a bad situaCon. The &ood and blessin&s that came out of it
conCnue unCl today> fourteen centuries later.
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The same with all your trials. SomeCmes you 4now it> someCmes you may not 4now it.
BE 2ATIENT ON 9A0S9 )O05S
%e $aCent. %e $aCent on harsh words you hear> on accusaCons> stu2 that may annoy you.
5oc4in& !slamic ordains that you act u$on> this ha$$ened to the Salaf before you. !f you are
moc4ed about your 0iEaab> if you are moc4ed about your beard> about your Salaah in
$ublic> your 1aTwah> your ideolo&y in accordance to the $ro$er "urTan and Sunnah
accordin& to the Sahaabah and Salaf> 4now that it ha$$ened to those before you. !t
ha$$ened to those be(er than us.
A man cursed !braheem !bn Adham. *e said you are a do&. !braheem !bn Adham> calm>
collecC-ely said> well if ! enter *ea-en> ! &uess ! will be be(er than a do&. !f ! enter *ell> then
! am worse than a do&> and he wal4s away. A man once told a wise scholar> aIer cursin& him
and ranCn& at him> ! will de&rade you so much and curse you that it will follow you to your
&ra-e. *e said> it will follow you to your &ra-e> not to me> and he wal4ed away. Al-Ahnaf !bn
"ays> a man wal4ed aIer him cursin& him and yellin& at him and he was 4nown to be wise.
When al-Ahnaf &ot to his $orch> he loo4ed bac4 at the man> aIer all the curses and ranCn&
that went on. *e said oh you> if you &ot more in you> brin& it or lea-e. ! do not want the
#a&e N 677
bums of the nei&hbourhood bums by my house to hear what you are sayin& and then come
and show you that which you would disli4e. 5eanin& the bums of my nei&hbourhood would
not a&ree to that which you are sayin&.
Uways al-"arnee> the 4ids used to $elt him with stones. *e would stand by them and say if
you so insist on $elCn& me> then at least do not use bi& stones> use small stones so it will not
ma4e my feet bleed and de$ri-e me of doin& "iyaam al-'ayl. A woman told 5aali4 !bn
1inaar> you are a dissembler> 5uraa’ee J¿-ارمK. *e said you called me a name the $eo$le of
all %asra ne-er 4new. They went throu&h this> they went throu&h accusaCons. Saalim !bn
Abdullah !bn Umar> someone wal4ed to him and said you are an e-il Shay4h. Saalim said you
did not &o far my brother> you are $ossibly ri&ht> and he wal4ed away. A man wal4ed in on
Abdullah !bn Abbaas radhiallahu Danhu and he cursed !bn Abbaas. The cousin of the #ro$het
sallalahu Talayhi wa sallam> the 4nowled&eable> !maam> Shay4h> DAalim. *e wal4ed in on !bn
Abbaas radhiallahu Danhu and he cursed him. When he was done> !bn Abbaas said to
T!4rimah> his student> he said as4 this man if he needs anythin& so we can ful@l his need. The
man lowered his head and wal4ed away in shame. ,-en the #ro$het sallalahu Talayhi wa
sallam> those are !maams> they went throu&h that and ! showed you how they reacted to it.
!t did not enra&e them and sto$ them and ma4e them doubt their way and their $ath.
,-en the #ro$het 5uhammad sallalahu Talayhi wa sallam was not eHem$t from this
beha-iour. !n Sahih al-%u4hari> Abdullah !bn 5asood said the #ro$het sallalahu Talayhi wa
sallam di-ided some wealth. A man from the Ansaar said> by Allah it is not a di-ision by
which the Face of Allah was desired. Accusin& our belo-ed #ro$het 5uhammad sallalahu
Talayhi wa sallam in di-idin& wealth. That is a $re(y bi& thin&. Abdullah !bn 5asooud said> !
will tell the #ro$het 5uhammad sallalahu Talayhi wa sallam what you said about him. !bn
5asood said> ! wal4ed to the #ro$het 5uhammad sallalahu Talayhi wa sallam while he was
with his com$anions and ! s$o4e to him in con@dence> he told him. !bn 5asood said> loo4 at
this> it clearly a2ected him &reatly as his face chan&ed colours. !t a2ected him> he is bein&
accused of not di-idin& wealth. The man who went three days without anythin& bein&
coo4ed in his house now is accused of not di-idin& the wealth $ro$erly. Then aIer his face
chan&ed colours> !bn 5asood re&re(ed that he had told him.
Then the #ro$het sallalahu Talayhi wa sallam said> 5usa was inBured &reater than ! was
inBured and he endured it. !f the #ro$het 5uhammad sallalahu Talayhi wa sallam &ot mad>
you at Cmes may &et mad at what is said about you but loo4 at how he su$$ressed it and
said 5usa was inBured more than me. 5usa &ot inBured and accused more than me and he
endured it more. And that is how you loo4 at it> loo4 at it the same way. !bn *aBr
commenCn& on this story> said this is a lesson that it is a BusC@ed act for $eo$le of merit to
&et u$set. Aou cannot say why are you &eMn& u$set when you heard this and that. 0o> you
are BusC@ed. When they are s$o4en wron&ly about> then they are BusC@ed if they &et mad
but act in accordance to how the #ro$het sallalahu Talayhi wa sallam acted.
#a&e N 67
The $oint is the #ro$het sallalahu Talayhi wa sallam &ot mad> his face chan&ed colours> but
do not let it ta4e it out of your !slamic character. Resort to $aCence. Whene-er somethin& is
said about you> the $oint if it> li4e the #ro$het sallalahu Talayhi wa sallam said it was said
about 5usa> remember it was said about the #ro$het 5uhammad sallalahu Talayhi wa
sallam worse.
:~ل~-) ...4

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5uhammad sallallahu Dalayhi wa sallam> whate-er is said to you has been said to
5essen&ers before you. What was said to you 5uhammad> was said to 5essen&ers before
you> so do not &et mad.
0eHt ste$> ta4e it to a$$ly it to you. What was said to you> what was said to me> belie-ers>
what was said to us has been said to our belo-ed 5uhammad sallalahu Talayhi wa sallam so
relaH. !f Allah> the :reator> the #ro-ider> the Sustainer> *e $ro-ides them> *e sustains them>
*e maintains them> *e ta4es their souls at ni&ht and returns it to them in the mornin& and
they sCll s$ea4 ill about Allah.
0arrated by Abu 5usa al-AshTari that the #ro$het 5uhammad sallalahu Talayhi wa sallam
said+
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0one is more $aCent than Allah a&ainst the harmful and annoyin& words *e hears. 0o one is
more $aCent than Allah from the harmful> from the annoyin& words that Allah hears. From
who; From $eo$le. They ascribe children to *im> that is li4e a curse to Allah> yet what; *e
bestows u$on them health and $ro-ision. 9nowin& your 5essen&er was slandered more
than you. 9nowin& 5usa was slandered more than him. So were the Salaf> our $eo$le who
we loo4 u$ to from TUlamaa and Sahaabah> were slandered. ,-en the :reator was not
eHem$t from the slander. 9nowin& that and refreshin& that in your memory is li4e -itamins
to sustain your $aCence. Tou&hen u$ as a 5uslim because as they used to say> when the
&oin& &ets tou&h> the tou&h &et &oin&.
AL)A6S 9EA5 TO 0E2ENTANCE )9EN TESTE5 AN5 9AFE 8E0C6
9ee$ in mind when you are tested with $eo$le harmin& you> you need to turn to Allah in
re$entance always. Always head to re$entance. ,-en if you are a 1aaTiyah> e-en if it is for an
!slamic si&ni@cance that you are moc4ed or you are hurt or you are tal4ed about. ,-en if it is
because you are steadfast on the ri&ht $ath that they call you a name or two> head to
re$entance. Fo to your house> &o in your room> close your door and re$ent. !bn Taymiyyah
#a&e N 67)
Rahimahullah had Euotes throu&hout his Fataawa> basically the meanin& of them is when
you are harmed> you are slandered by another> then turn to Allah in re$entance.
They may be the most e-il 9aa@r and you may be a ri&hteous 5uslim> but their u$$er hand
o-er you> in $ossibly $rison and slander and media cam$ai&ns is because of a sin you
commi(ed and Allah for&a-e a lot. 0o ma(er what you face> conCnue. !n addiCon to that>
conCnue to ha-e mercy in your heart> e-en when you hear words from those who harmed
you> ha-e mercy in your heart towards them. ,-en those who betrayed you or those who
slandered you while you were in your wea4 $oints> or those who you hel$ed a lot and
suddenly they turned on you. That ha$$ens to e-eryone> really many cases. ! hel$ed and did
this and suddenly they turned on me> ha-e mercy in your heart to those $eo$le. Aour life is
more than Bust about you. 5y life is not Bust about Ahmad. Aou are here for a su$reme
cause. So e-en if you are hurt in the $ath of 1a’wah> if you are hurt in the $ath of 1a’wah> if
you are betrayed> 4ee$ that mercy in your heart.
The ma&nanimous> sallallahu Dalayhi wa sallam> acce$ted the Shahaadah of the 4illers who
4illed his most belo-ed uncle. *e let &o on the doors of the 9a’bah> the torturers and 4illers
of his com$anions.
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'et there be no re$roach cast u$on you. Fo> you are free to &o+
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%y the mercy of Allah> he dealt with them &ently+
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!n Sunan Abu 1awood> Tirmidhi and Ahmad. The #ro$het> sallallahu Dalayhi wa sallam said>
the merciful $eo$le will ha-e the mercy of Allah bestowed u$on them. %e merciful with
those on ,arth> so *e in the *ea-ens> will ha-e mercy on you. That is what the #ro$het
sallallahu Dalayhi wa sallam tau&ht us.
!n another *adith> in Sahih al-%u4hari and 5uslim+
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#a&e N 6.7
Whoe-er does not &i-e mercy> will not &et mercy.
When Ausuf was released from $rison> loo4 at this story. Amon&st some of the beauCful
details that ! heard from some of my Shuyoo4h about the story of Ausuf. When Ausuf was
released from $rison> he was stron&. *e was reunited and had the $ower at that $oint to
ta4e re-en&e from his siblin&s. What did he say;
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Allah has been &ood to me that *e too4 me out of $rison.
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*e should ha-e really said> Allah has been &ood to me that *e too4 me out of the well. Why
did he say $rison and not well; *e did not want to hurt the feelin&s of his siblin&s> the ones
who did all that which they did to him. 0ow he is at a stron& $oint> he did not want to
menCon well> as to a-oid hurCn& his siblin&s’ feelin&s so they will remember what they did
to him. 0ow he is free> now he has the u$$er hand> but he is the ma&nanimous> the son of
the ma&nanimous> the son of the ma&nanimous> the son of the ma&nanimous. 'i4e the
#ro$het sallallahu Dalayhi wa sallam said in Sahih al-%u4hari+
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When the 9areem> when the ma&nanimous has $ower> that is when he for&i-es. When he is
$ower> that is when he has mercy. 5any tesCfy a&ainst you> many may ha-e s$o4en ill
behind your bac4> it ha$$ens a lot. Aou hel$ed them so much and suddenly they are
s$ea4in& behind your bac4. They $ost dero&atory comments on the internet about you. The
non belie-ers a&ainst you> and then you ha-e from the &rou$ of this Ummah> $eo$le who
are a&ainst you. 0ow you are at a stron& $oint where you can return what they did with
documents and eH$ose them. Sabr tells you to restrain yourself> ha-e mercy> that is the way
of a 1aa’iyah.
*ow did Ausuf become so stron& to endure that and not e-en want to hurt their feelin&s;
0ot e-en ha-e any bi(er or ill feelin&s towards them and what they did to him and the
hardshi$ and a&ony and su2erin& they $ut him and his father throu&h. The 4ey is> a(ach
your heart to Allah. 9now that this life> this 1a’wah> is not about you. !t is about !slam> Allah>
the #ro$het 5uhammad sallallahu Dalayhi wa sallam. Ausuf was a(ached to Allah> that he
started his s$eech in this tal4 when he was @nally united and he had the u$$er hand> when
he was @nally united> he started the tal4 with Allah and ended it with Allah. *e said+
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#a&e N 6..
Allah> Allah was &ood to me that he let me out of $rison. *e started> and he ended it with+
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*e started with Allah and ended with Allah. That is why he could not ha-e any bi(er or ill
feelin&s towards siblin&s. As a 1aa’iyah> be li4e !braheem. *e sacri@ced himself to @re> he
sacri@ced his food for his &uests> and he submi(ed his son to sacri@ce. Aou &i-e> you &i-e>
you &i-e> ne-er e-er eH$ect or as4 anythin&. %e eHem$lary and refuse any reward. !f
anythin&> eH$ect harm in return. Fi-e> &i-e> &i-e> be $aCent o-er trials and you will &et the
ulCmate reward from Allah subhaanahu wa ta’aala. What is it;
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Flory to those who are $aCent.
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Aou be $aCent> Salawaat of Allah on you. Allah ma4es Salah on you> raise your ran4s.
Rahmah> mercy of Allah u$on you. 5uhtadoon> that means you are &uided. All for what;
#aCence. Allah classi@es you are &uided. *a-e $aCence.
2ATIENCE IN 5A;)A9 IS S2ECIAL
Final $oint is most trials you cannot a-oid> $aCence. SomeCmes $aCence is almost forced on
you> you ha-e no choice. 1eath> 5uslim> ri&hteous> e-il> non belie-er> atheist> =ewish>
:hrisCan> e-eryone &oes throu&h that> they are tested with that. 'oss of wealth> e-eryone
&ets tested with it. 5arital $roblems> e-eryone &oes throu&h that. All ha$$ens> there is
nothin& s$ecial about that. #aCence in 1a’wah> that is s$ecial. %ein& steadfast on your 1een
and bein& $aCent on that> that is s$ecial. Why; %ecause the other ones you cannot a-oid>
this one you usually can a-oid it. !f you are tested> you ha-e the chance and o$$ortunity to
lea-e or e-en a-oid it before it e-en starts. Aou can say ! am done. 5y Salah is causin& me
$roblems at wor4> ! am done with my Salah at wor4> ! will &o combine all @-e Salah aIer
!shaa’ when ! &et home. 5y 1a’wah is causin& me to be under scruCny or $ossibly e-en
worse> ! am &oin& to sit bac4 with my wife and 4ids. That is why this is the most noble ty$e of
$aCence> because it is su2erin& in the $ath of Allah. This is the most noble ty$e of su2erin&
because it is su2erin& in the $ath of Allah and you are $aCent with it. Aou are $aCent by
choice> not by force. !t is the s$ecial ones that Allah has a $lace for in Firdaws> that their
#a&e N 6.6
deeds may not &et them there as we menConed> so these 4ind of trials are what Allah is
usin& to raise your ran4 to be close to *im> to be near al-DArsh.
When ma(ers &et to where you thin4 they are no lon&er bearable> remember that @rst di$
into =annah. Always remember that> 4ee$ it in your mind. The most miserable man on the
face of this ,arth> Bust ima&ine the most miserable man on the face of the ,arth. Allah will
ta4e him on the =ud&ment 1ay in a di$> a li(le di$> not e-en a second> not e-en a
millisecond> a li(le di$. And then he will as4 him> ha-e you seen anythin& before> he for&ets
it. =ust ima&ine that scene> that is -itamin for your $aCence.
)ISE )O05S F0O8 S9A6K9 8,SA 9AFI59A9,LLA9
!n conclusion> ! will lea-e you with wise words from my father. Words really worthy of bein&
inscribed with &olden in4 because of their eloEuent meanin&s> not only because of their
eloEuent meanin&s> but the Cmin& and $lace he said them in. At one $oint in $rison> let me
&i-e you a bac4&round so you understand where they too4 $lace. At one $oint in $rison> we
were held in solitary. They $ut se$arates on me and my own father> meanin& he is one win&
of the $rison and ! am in one win&> we cannot communicate or see each other and s$ea4 to
one another. The cells that we were in> if you were to brin& a twin> not a Eueen or a 4in& si?e
bed> a twin si?e ma(ress and try to $ut it in the cell> it will not @t. That ma(ress> that twin
si?e ma(ress> not the Eueen or 4in& si?e> that twin si?e ma(ress is too bi& to @t in the cell>
that is how small it is. !t is a solitary that was built in the twenCes and it was not made for
lon& term con@nement. The warden $asses by e-ery wee4 and stands before your cell. So
one Cme he was in front of my cell> ! said why are we in solitary; *e said> because you are
terrorists recruiCn& and radicalisin& inmates. *e accuses me of bein& a terrorist and
recruiCn& and radicalisin& inmates. ! said> well what is your $roof; *e said the 5uslim
cha$lain wrote a lon& re$ort about you. The 5uslim cha$lain> wrote a lon& re$ort on you.
There is no $oint in ar&uin& and ! ne-er used to tal4 to them> but this Cme was one of the
-ery few Cmes ! e-er tal4ed to them. The 5uslim cha$lain is the one who wrote the re$ort>
that is why our $roblem in this Ummah is from the 5unaa@Eeen. And this cha$lain is well
4nown in the communiCes> ! $ersonally ne-er 4new him $rior to &oin& to $rison but it
turned out months aIer &oin& into $rison and before the solitary> he himself told me his eH-
wife and his dau&hter who was a medical student were amon& the $eo$le who were re&ular
a(endees to my classes before &oin& to $rison. This was his words to me and then !
remembered who he was tal4in& about> they were those who ne-er leI my classes. The
condiCons of that solitary con@nement were so eHtreme that durin& the nine months stay
we stayed in that $arCcular solitary> they too4 many in body ba&s out of there. ! told the
warden> if you alle&e ! am what you say> what about my father; *e said the same> e-en
thou&h my father barely s$o4e to anyone in $rison. ! said well> we are on se$arates> why can
! not see him; *e said> because you &uys radicalise e-eryone> you are on se$arates with
#a&e N 6.<
e-eryone. ! said well if you alle&e what you alle&e with me and my father> that is li4e a
disease> if you $ut us to&ether it is not &oin& to be conta&ious to anyone else> accordin& to
what you say. The idiot thou&ht a moment and then he issues an order aIer he went> that
you can $ut the father and son to&ether.
And actually that was the best days of my $rison stay> in the com$any of my father. !t was
a$$roHimately maybe three to four> the last three to four months of the nine months that we
stayed in that $arCcular solitary $rison. And the $oint is> ! seen my father> and e-en before
this situaCon and unCl today> he ta4es ma(ers with a smile. #aCent> content> ! ne-er see him
dis&runtled. Allahumma %aari4 'ahu> may Allah subhaanahu wa ta’aala &rant him a lon&er
life full of deeds. ! ha-e the u$$er bun4 in the cell> that cell that is smaller than your twin si?e
ma(ress> it has an u$$er and lower bun4. ! &ot the u$$er bun4 and my father lower bun4>
and my father would $ray> ma4e his Salah. %y the way> the si?e of it> the wal4in& area> is
smaller than your $rayer car$et. Wal4in& s$ace is smaller than your $rayer car$et si?e and
then there is a toilet behind you. 'ayin& in the u$$er bun4> ! would watch my father in Salah>
in reciCn& "ur’an> in smilin&. *e used to lo-e to read out loud and all the inmates would lo-e
to listen to him read Surat al-9ahf e-ery sin&le ni&ht. Smilin& and ad-isin& other inmates who
shout to see4 ad-ice from him. And at Cmes he would stand at the bars and almost li4e &i-e
a 9hutbah and all the inmates> 5uslims and non 5uslim> because there is bars and they can
hear you if your -oice is loud> he would &i-e a 9hutbah and ad-ise them> to both the
5uslims and non 5uslims. And in that solitary> many embraced !slam> Alhamdulillahi
Rabbil-DAalameen.
When my !maan would &et wea4> li4e !bn al-"ayyim said> he said it about his teacher !bn
Taymiyyah. *e said when we feel down> we would &o to our Shay4h !bn Taymiyyah. They feel
down> they &o to Shay4h !bn Taymiyyah. *e said within moments> his words would rei&nite
our !maan and that is what ! seen of my father. A smile that ne-er lea-es his blessed face>
may Allah &rant him a lon& life full of deeds. ,Hce$t in the dar4 ni&hts> when he would cry
and wee$ for the mercy and for&i-eness of Allah in SuBood> in Salah. Free?in& in that $rison>
was below ?ero> because the free?in& weather that was in 5ichi&an> it &ets below ?ero. And
they would ta4e the blan4ets from us> ima&ine> in a weather that is below ?ero> in a buildin&
that has no funcConin& heat. !t is an asbestos manifest buildin& with no funcConin& heat.
SomeCmes days would $ass by where they would $ur$osely not &i-e us food> days ! say>
water would be all that we consume. Ruthless> relentless animals who return from !raE> they
want to eHert their re-en&e on hel$less $risoners. Actually> ! should not say animals because
that is disres$ecCn& animals. To be Bust> there was some> a few> who disa$$ro-ed of this. !
remember one 5eHican &uard who Bust returned from !raE and he &ot his ciC?enshi$ as a
5eHican naConal in the US> he &ot it for @&hCn&. There is a stature or a law where those who
@&ht for a number of years with the American army> can &et their ciC?enshi$. *e used to
stand in front of the bars in front of our cells and loo4 at my father and literally cry and say> !
do not 4now how they could do this to you. Those are eHce$Cons> the rules are not based on
eHce$Cons.
#a&e N 6.8
Se-eral days before they se$arated me and my father to di2erent $risons> ! was layin& in the
u$$er bun4 loo4in& at the &lowin& smile of my father and radiant face as he wal4ed in $lace>
that is the eHercise> he wal4ed in $lace and he was readin& "ur’an. ! said> Aaa AbaC> did you
e-er &et doubts in your !maan or your !maan become wea4> e-er> in this trial that we are
&oin& throu&h; The torture in $rison> the family abandoned by the world> the illness that he
is &oin& throu&h> the illness of my mother> may Allah raise her ran4 to Firdaws. 'oss of
$ro$erty> loss of nearly e-erythin&> e-ery last $erson you 4now is nowhere to be found and
more and more and more that you can &o on> there comes a $oint where e-en the
5essen&ers say+
:~~;ي) ...ا;ن

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Fi-e u$ ho$e.
...ه -ل

لا ر

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ن

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... ى
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The -erse we Bust menConed. The 5essen&ers and the C&ht 4nit which are the close
belie-ers with the 5essen&er> &et aYicted with se-ere $o-erty and ailments and are sha4en
to the $oint the 5essen&er and those neHt to him say> when is the -ictory of Allah &oin& to
come; When the 5essen&ers &a-e u$ ho$e.
:~~;ي) ...ا;ن

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لا ,

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ا اذ

إ

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=

ى
ـ
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So 5essen&ers &o throu&h this. !bn al-"ayyim Rahimahullah said when our !maan used to
wea4en> we &o to our Shay4h !bn Taymiyyah.
! ha-e you that introducCon so you 4now what circumstances these words were said in and
you understand them> because one layin& on a thousand dollar ma(ress or @-e hundred
dollar ma(ress or a waterbed with his wife neHt to his side> is not li4e one slee$in& on a bun4
bed in a below ?ero weather> near below ?ero weather at Cmes> with no heat and no blan4et
under him or on to$ of him. 3r someCmes it would be the o$$osite> in summer it would be
eHtremely hot and no fan or nor air condiConin& and it is an eHtremely closed buildin& where
you barely can &et any air. The face of my father lit u$ to my EuesCon with a serious loo4 and
he loo4ed me in the eyes and he said> amon& the most ins$iraConal thin&s ! heard in my
lifeCme from someone li-in&. *e said *abeebi> if this did not ha$$en to us> that is when !
would ha-e doubts. !f this did not ha$$en to us> that is when ! would doubt the $ath.
CONCL,SION ON SAB0
As a 5uslim> as a 1aa’iyah> as a 5uslim steadfast on the $ath> the binoculars you loo4 at life
throu&h is not li4e others loo4 at it. They loo4 at life as if they are &oin& to &raduate
elementary> Bunior hi&h> hi&h school> @nish their &rade school. Then they loo4 at life as &oin&
#a&e N 6./
to under&rad> &eMn& a masters> maybe a #*1> in the future &eMn& married or durin& that>
$ossibly ha-in& 4ids> raisin& 4ids> and wor4in&. And then aIer all that> reCrin&> siMn& on a
roc4in& chair in some beach front> secluded resort with the old wife by his side> loo4in& at
their &rand4ids> awaiCn& death. As a 5uslim> you li-e for a cause and materialisCc thin&s are
not your cause.
:ماعنلا) ...¡

ا-

=

م

;

¿- ~

ن

;

¿->

~

ن إ

J

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'`' (
5y life is for the sa4e of Allah. Aou stri-e for that cause and you endure the hardshi$s that
come alon& with it. Aou do not as4 for them but you eH$ect them and you handle them. A
man of $rinci$les and 1een> let alone one who con-eys it> is always &oin& to face stru&&les.
The sad thin& is you read boo4s and you read bio&ra$hies of mobsters> 4illers and maybe
:ommunists and $eo$le who follow the weirdest 4ind of ideolo&ies. For eHam$le> =ohn
Fuardy> a mobster. When you read about their life> they ha-e more $aCence for the @lth that
they belie-e in> more than the $eo$le of 'aa ilaaha illallah do and the $aCence that they
endure for 'aa ilaaha illallah. Aou are ama?ed at that.
5y father was tellin& me he heard an inter-iew by the famous reciter Abu %a4r ash-Shaatri.
And they as4ed Abu %a4r ash-Shaatri> the famous reciter> you all 4now him> why does your
tone when you recite "ur’an ha-e some sadness to it; *e said when ! be&an to memorise
the "ur’an> ! was hit with a calamity> and then the calamiCes used to fall one aIer the other>
from then Cll today they fall one aIer another u$on me. So that is the life of the belie-er>
you ha-e to endure it with $aCence and stay steadfast and @rm.
*a-e these 4ind of ma(ers in your head and on your belief and in your heart> that way when
a trial comes> you are stron& enou&h to carry it on. Actually one of the $oints ! wanted to
&i-e is> many $eo$le who fail the test> many $eo$le who we hear of and ! could $ossibly
name some names. ! was &oin& to name some> because they are o$en about it. They are
o$en about that they leI the $ath that they were on before> due to a small trial> not e-en a
trial. They seen the world is chan&in&> how the world $ercei-es thin&s chan&ed> so they
chan&ed in accordance. *ow does one li4e that eH$ect to be $aCent durin& trials> if trials hit
him> when he himself is doin& it for the cause of others; 1o you eH$ect Allah to be by your
side;
With this we will conclude because there is no more Cme. !nshaa Allah neHt wee4> we are
&oin& to start with the Tafseer of Surat al-DAsr because that Tafseer is the $roof for these
$rinci$les. AIer we are done with Tafseer of Surat al-DAsr> then we are done with the four
introductory $rinci$les> Alhamdulillahi Rabbil-DAalameen.
CLASS T)ELFE
We are tal4in& about the four fundamentals $rinci$les where he starts o2 with+
#a&e N 6.6
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We are on the four fundamental $rinci$les of this boo4let. We menConed in $re-ious classes
that e-en thou&h the core $art of this boo4 is Tawheed> the to$ic> the subBect ma(er of this
boo4 is Tawheed. !f you were &oin& to $ut it in a secCon in your library> you ha-e di2erent
secCons> FiEh> Usool> Tawheed> Seerah> you $ut it in the Tawheed secCon> but !slamic
4nowled&es are intertwined. !n the $ast ele-en classes> we too4 ma(ers of Usool> we too4
ma(ers of *adith. 0ow this class is &oin& to seem more li4e a Tafseer class. !n the future> the
class will &et dee$er into Tawheed where we are &oin& to tal4 about the core li4e Walaa’ and
%araa’ as he made statements about that. So basically> the 4nowled&es> the sciences of !slam
are intertwined.
AN INT0O5,CTION TO S,0AT AL+BAS0
Today> we are &oin& o-er Surat al-TAsr. We are &oin& o-er it not in such de$th and why so;
%ecause the $ast ele-en classes were nothin& but Tafseer of Surat al-TAsr. The four
introductory fundamental $rinci$les we ha-e been tal4in& about all this Cme were directly
ta4en from Surat al-TAsr. They are directly ta4en out of Surat al-TAsr. So let us tal4 about this
&reat Surah and let us start with an introducCon. And really as an introducCon to the Surah>
you do not need to 4now more than a *adith where+
#a&e N 6.7
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This *adith is in at-Tabaraani and its chain of authenCcity is authenCc. When the Sahaabah
used to meet> when they used to see each other> they would only de$art aIer one of them
would recite Surat al-TAsr and then they would bid each other $eace and lea-e. This shows
you the subBect ma(er of their discussions. We need to be careful in what we discuss. Their
discussions> loo4 at that> and com$are our discussions to theirs. Their dreams> their ho$es>
their thou&hts> if you loo4 at it and analyse in the *adith> it was all !slam. 9nowled&e is not
an accumulaCon of teHt but a$$licaCon of the teHt you learn. Aou see the a2ect of their
4nowled&e in their seMn&s. They are not double faced> one face in the 5asBid and a totally
di2erent $erson in their $ri-ate seMn&s or behind walls or closed doors and in their homes.
!f you were to do a sur-ey today on the Talabat al-T!lm and on businessmen> en&ineers> and
$rofessionals> blue collar> white collar> layman> 4nowled&eable> and as4 what to$ics
dominate their $ri-ate seMn&s. #oliCcs> $lain old $oliCc tal4s> business> stoc4s> s$orts> that is
if it does not &o into ma(ers that are further and clear in their $rohibiCon and they are
*araam.
Why did the Sahaabah read Surat al-TAsr; Why in their $ri-ate seMn&s were they reciCn&
Surat al-TAsr when they were tau&ht $lenty of Ayaat and $lenty of Ahaadith; ! always thin4
of this situaCon> when ! tal4 about it or read it. 3ut of a hundred and fourteen Surahs in the
"ur’an> why did the Sahaabah choose Surat al-TAsr; ! say to myself> if it was for the blessin&s>
the FaaChah would be more of a be(er of a choice because it is the mother of the "urTan> or
rather &o to al-!4hlaas which is one third of the "ur’an.
%ut why did they choose al-TAsr; Three -erses> fourteen words and se-enty le(ers. #ossibly
one of the shortest Surahs in the "ur’an. Actually the shortest four Surahs in the "urTan are
al-!4hlaas> al-9awthar> an-0asr and al-TAsr. !n fact> the shortest Surah in the "urTan is al-
9awthar> the one ri&ht aIer that in bein& short> is this Surah we ha-e today> Surat al-TAsr. The
Surah &i-es you the four fundamental $rinci$les of your belief. Aour sal-aCon is in this Surah.
The way to success in this life and success in the *ereaIer is in this Surah. They chose this
o-er other Surahs because it &i-es the $ath you are on> the true meanin& of friendshi$ and
how your relaConshi$ with others is.
:ر~علا) ر

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لا-

ا;

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ا;

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... * (
Allah &i-es an oath by al-TAsr> by Cme. Allah &i-es an oath by that which *e wills> on
whate-er *e wills. This &i-es honour and hi&h re&ard to what Allah &i-es an oath by> and on
the subBect ma(er that the oath is &i-en to. !t &i-es honour> it &i-es im$ortance to that
which Allah &a-e an oath by and that which Allah &a-e an oath on. We all 4now AllahTs words
#a&e N 6.
are all held in hi&h re&ard> all of it. So ima&ine how hi&h of a re&ard they must be when *e
&i-es an oath by them. That is why when a %edouin> and the %edouins> a lot of them 4new
the Arabic lan&ua&e> he heard the oath of Allah+
:~ايرا-لا) ن ;-

ط ن-

م

-

ن

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ام

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ل

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%y the 'ord of the *ea-en and the ,arth> it is the truth Bust as it is the truth that you can
s$ea4. The %edouin be&an to sha4e. *e said> who &ot Allah so mad that *e needed to &i-e
such an oath; *e too4 it to heart that Allah &a-e an oath.
)9AT 5OES AL+GAS0 8EAN7
!t means Cme. There are many o$inions but ! thin4 from my $ers$ecC-e or from my
eH$erience in teachin&> it is best to summarise them in four o$inions and they are all correct.
We will boil them down to four o$inions and as you 4now> the "ur’anic wordin& is broad at
Cmes and that is why you ha-e many o$inions on certain words or -erses.
T9E FI0ST O2INION< ALL OF TI8E
The @rst meanin& of al-TAsr is ad-1ahar wa?-Lamaan Jن ام

,

لا;

ر

ه -لاK. The e$ic> the era>
Cme. That is what is meant by it. What era; Two o$inions. From the Cme of the creaCon
unCl the =ud&ment 1ay or another &rou$ said from the Cme you were born unCl the Cme
you die. That is to show one is li4e a s$innin& wheel. ,-ery Cme Cme $asses by> e-ery
moment> e-ery second that $asses by> a $orCon of you is lost. Aou are made of Cme. !ma&ine
yourself as if you were made of Cme> of seconds. ,-ery Cme a second $asses by> a slice of
you is cut o2> a slice of you is buried. !bn Abbaas said DAsr means 1ahar Jره-K> the to4en of
Cme> an era> a&e> the Cme $eriod. Wa in wal-DAsr J ;

ر

~ ع ل

ا K> the Waaw here is *arf "asam J
م~- ~ر=K. That le(er is a le(er of an oath. The Cme from the start of the ,arth unCl the
@nal moments. The Cme from when one is born unCl he dies.
Why is al-TAsr so im$ortant; Why; *e &a-e an oath by somethin&> means it is im$ortant.
%ecause the tests of man4ind that will determine your ulCmate> @nal desCny occur durin&
al-TAsr> durin& Cme. They all occur durin& Cme. And also because the miracles of Allah occur
in al-TAsr. Amon& the miracles of Allah are those that occur durin& al-TAsr. Who is the one
who ma4es ni&ht as a co-erin& for you and slee$ as a re$ose for you; *e ma4es the day
0ushoor Jر;~نK> &eMn& u$> ener&eCc to &o for your daily wor4 and tas4s. *e made slee$ as
a si&n for you> as a miracle for you. *e made ni&ht as a si&n and a miracle. *e created the
ni&ht> *e created the day> the sun> the moon> all of them in an orbit Wowin&. All of that
occurs> a $orCon of Allah’s miracles and si&ns occur in al-TAsr. When do those si&ns occur; !n
al-TAsr. So it is because your determined factor of your ulCmate> your @nal future> it ha$$ens
in al-DAsr and many of Allah’s miracles and si&ns occur durin& al-DAsr.
#a&e N 6.)
Time is so essenCal that it could be the @nal seconds of one’s life that turn out to be the
determinin& factor in one’s ulCmate desCny. *e says Shahaadah that will ta4e him from
bein& $ermanently doomed to those who were swayed from *ell@re> onto a *ea-en bi&&er
than the s4y and the ,arth. !f a few minutes or a few seconds can ta4e one from the status of
bein& doomed to a hi&h status of bein& in a &arden of *ea-en bi&&er than the s4y and the
,arth> then ima&ine the -alue of Cme durin& your enCre lifeCme. Aou see how im$ortant
Cme is; Aou see how im$ortant al-TAsr is; That is why Allah &i-es an oath by it. That is the
@rst o$inion.
T9E SECON5 O2INION< T9E E0A OF T9E 20O29ET 8,9A88A5
The second o$inion is that al-DAsr means the Cme> the era of the life of the #ro$het
5uhammad sallallahu Dalayhi wa sallam. That is the ideal era> it is the most im$ortant era. !t
is the era where we consider it the Folden ,ra because we refer to it in e-erythin&. 3ur
Ummah will ne-er achie-e success nor honour e-er> unCl they refer bac4 to that Folden ,ra
in e-erythin&> al-DAsr ath-Thahabi J¿-ه-لا ر~علاK. For $oliCcal ma(ers> we refer to that era.
!f it is worshi$> we refer to that era. !f it is to a(ain any ty$e of &uidance> it is in that era.
AEeedah> manners> it is the era we loo4 u$ to> the Folden ,ra> the best era. That is the
second o$inion.
T9E T9I05 O2INION< T9E EN5 OF T9E 5A6
The third o$inion is that DAsr means the Cme at the end of the day. "utaadah said in one of
his o$inions> in one of "utaadahTs o$inion because he had many o$inions on this issue> in
one of his o$inions he said that it is the last moments of day li&ht. 5eanin& ri&ht before sun
&oes down> when $eo$le call it a day> that is usually the Cme that $eo$le call it a day. They
return from wor4> they &et bac4 home from business> they return bac4 home from school>
from farmin&> they close sho$. Then they be&in to $onder and contem$late and calculate
the &ains and losses for that day> the achie-ements or failures for that day> they be&an to
thin4 about it. Allah wants you to draw a(enCon to the end of the day when you usually
return from materialisCc life and you are usually worldly minded at that Cme. *e wants you
also to be Aa4hirah minded and thin4 about what you achie-ed or lost in ma(ers $ertainin&
to the Aa4hirah.
Aa4hirah is a business transacCon> it is a trade> Allah called it a trade. =ust as you chec4 your
$ro@ts and loss> your achie-ements and losses at the end of the day> your achie-ements and
failures> you do the same for al-Aa4hirah.
ا ر

~ م

ه ان

-

,

ر

ام

م ا;-

-

ن'

;

-

>

~

لا ا;م

ا-

'

;

ه -ل

لا ~

ا-

- ن ;ل

-

ي

, ي-ل

ا ن إ

:ر=ا-) ر

;-

-

-

ر

ا=

- ن ;ج

ر

ي

ة

-

ن>

ع ;

'° (
#a&e N 667
Those who $erform Salah and s$end in charity out of that which Allah $ro-ided them>
secretly and o$enly> they ho$e for a sure trade &ain> trade &ain that will ne-er $erish.
TiBaarah J-را=-K> business transacCon that will ne-er $erish. Allah called the ma(er of the
life aIer> a trade> a business> a business that will ne-er $erish unli4e the businesses of this
life. At a Cme when you are worldly minded> at the end of the day> by al-DAsr> be Aa4hirah
minded as well. Allah wants you to ta4e ad-anta&e of your Cme.
3ne of my Shuyoo4h told me that his Shuyoo4h told him or he heard it or read it> ! do not
remember what it was but it stuc4 in his mind and when he said it> it stuc4 in my mind. *e
said the scholars 4new the true -alue of al-DAsr> Cme or era> and what it meant> by loo4in& at
a wa&on or cart sellers who sell ice. The last Cme ! made *aBB was in the mid nineCes and
you would see bac4 then many $eo$le durin& *aBB in 5ina and TArafaat and 5u?dalifah> they
would carry> they would $ush a cart wa&on in the -ery hot sun> sellin& ice. They would be bi&
ice bloc4s and if you do not ta4e ad-anta&e of e-ery second and sell the ice> what ha$$ens
to it; !t melts. !f they slac4 o2> if they $ar4 that wa&on and cart and &o relaH in the tent in
5ina with one of their friends and &o idle> the ice melts. Their ca$ital in-estment and their
$ro@ts are all &one. 3nce the ice melts and turns into useless dro$s on the &round> all one
can do at that $oint is cla$ his hands in sorrow and &rief and re&ret. There is no $oint in
doin& anythin& because he has lost it all. The ice is your Cme> that is your DAsr. !f you do not
use it wisely> before you 4now it> it will be useless dro$s in the alleys and $athways.
The "ur’an is so ama?in& when you loo4 at it. When Allah &i-es an oath by Cme> if you loo4
at it> when *e &i-es an oath by Cme> by the early Cme of the day> when there is acC-ity>
when there is day li&ht+
:ى=~لا) =

~

لا;

ى
ـ
' (
!n the early day when you are headin& to wor4> when you are headin& to school> when you
are headin& to business> when your deeds start> when your acC-iCes start> it is the 1huhaa>
it is the early $art of the day. !n that Surah Allah says> a $romise+
) =

~

لا;

ى
ـ
' ) =

~

اذ

إ

J

-

ل

لا;

( ى
ـ
' (ى=~لا) (
The -erses &o on to say+
:ى=~لا) ‚

ر

-

-

4

-

ر

4

-ط ع

ي

~

;

~

ل

;

ى
ـ
º (
*e &a-e an oath by dayli&ht. Soon aIer that> *e said ! &i-e you> $romise> there is a $romise
in there. That is in the early dayCme when *e &i-es an oath by the early day. %ut then if you
loo4 at al-DAsr> accordin& to this o$inion> al-DAsr is the end of the day> ri&ht at sundown when
e-eryone returns from wor4> when the day is o-er because the neHt day starts at 5a&hrib.
The ni&ht at 5a&hrib is the be&innin& of the neHt day.
#a&e N 66.
) ر

~

ع

ل

ا;

' ) ر
,
~

=

¿-ل

ن ا~

ن(

ا ن إ

( ' (ر~علا) (
Al-DAsr> *e says 'a Fee 9husr Jر
,
~

=

¿-ل

K loss. Why does *e menCon loss here; %ecause it is
the end of the day. !f you did not ta4e ad-anta&e of it> your ice melted. The oath by the
dayCme in Surat ad-1huhaa is followed by a $romise because that is the start of the day> to
encoura&e you> to ins$ire you to do &ood.
:ى=~لا) ...4

-ط ع

ي

~

;

~

ل

;

º (
Al-DAsr> the end of the day> accordin& to the third o$inion and that means it is at a loss if you
did not ta4e ad-anta&e of that day.
T9E FO,0T9 O2INION< SALAT,L+BAS0 O0 T9E TI8IN$ OF SALAT,L+BAS0
The fourth o$inion is that al-DAsr here> means $recisely Salatul-DAsr. And another &rou$ that
we can ta& on> another o$inion we ta& on here is> it is the Cmin& of Salatul-DAsr. 0ot
Salatul-DAsr> the Cmin& of Salatul-’Asr. Why Salatul-’Asr accordin& to this o$inion; That is to
show honour and im$ortance to the Salah.
!n al-%u4hari> the #ro$het sallallahu Dalayhi wa sallam said+
ه

ل

ام

;

ه

ل

ه '

ر

-;

ام

ن

'

-

-

ر

~

ع

ل

ا -

>

~

ه

-

-

ا-

, م

!bn Umar said that the #ro$het sallallahu Dalayhi wa sallam said> whome-er misses the DAsr
$rayer> then it is as if he lost his family and his $ro$erty.
!n %u4hari+
ه

ل

م

ع ‹

-

=

ر

~

ع

ل

ا -

>

~

ه

-

-

ا-

, م

The #ro$het sallallahu Dalayhi wa sallam says> whome-er misses Salatul-’Asr> his deeds will be
annulled. 'oo4 at these *adith> misses the Cmin& of it. 0ot lea-es it> not ne&lects it where
he does not ma4es his Salah> this is one who misses the Cmin& of it. :lose your eyes and
ima&ine a day when you ha-e it all> e-erythin& is &oin& &ood for you. Aou are content in life>
your Bob is beauCful> your school is &reat> your family and your relaConshi$ with them is at
its $ea4 and all of the sudden you wa4e u$ one day or you wal4 to your house and
e-erythin& is &one. Aour wealth is &one> your family is &one> may Allah $rotect your families>
your Bob is &one. *ow would you feel; The #ro$het sallallahu Dalayhi wa sallam is sayin& that
is e-en worse if one misses the Cmin& of Salatul-’Asr.
T9E SELECTE5 O2INION
#a&e N 666
The selected o$inion on al-DAsr> and 4ee$ in mind the words of Allah are miraculous> the
meanin&s of the "ur’an at many Cmes can encom$ass many meanin&s. At-Tabari
Rahimahullah said> the correct -iew on this is that Allah &a-e an oath by al-DAsr> which means
the to4en of Cme. ,ra> it is day> it is ni&ht> it is e-enin&> it is all of Cme. %asically sayin&> it is
all of the abo-e> it is all of Cme. Allah did not s$ecify a certain Cme or era> so e-erythin& that
falls under DAsr> Cme> is included in this -erse.
ShanEeeC Rahimahullah> and this is the older ShanEeeC> the author of Adhwaa’ al-%ayaan>
because there is many ShanEeeCs out there and many DUlaama of them. *e was my fatherTs
teacher. ! was a 4id when my father was in 5adinah at that Cme and he was a man ! wish !
laid my eyes on> a &iant in D!lm. There is hundreds of DUlamaa that are a(ributed to
ShanEeeC but if you say ash-ShanEeeC> amon& the learned $eo$le of 4nowled&e today> it
refers to this man> ash-ShanEeeC. =ust li4e you say al-9itaab> means boo4> but if you say al-
9itaab it automaCcally means to us 5uslims> it means al-"ur’an. And li4e when you say ash-
ShanEeeC> it means this ShanEeeC> amon& the learned> 4nowled&eable $eo$le. 5y father
used to ha-e recorded Tafseer of him that were a$$roHimately @Iy years old that he 4e$t
close to him under his bed unCl they were con@scated a$$roHimately twel-e years a&o by
the F%!. ! remember ! used to listen to some of them where there were Tafseer of Surat at-
Tawbah.
Amon& the students of this &iant are !bn %aa?> !bn DUthaymeen> Abdur-Rahmaan al-%arraa4
is his student. *amood al-DUElah is one of his students> %a4r Abu Layd is one of his students>
DACyyah Saalim Rahmatullahi DAlayhim ABma’een is one of his students. Actually DACyyah
Saalim is> ! thin4> ! belie-e> his number one student> because he ne-er de$arted his side. *e
found him> he met him> ne-er leI him Cll his last moments. And he was my teacher and the
teacher of my father> DACyyah Saalim.
ShanEeeC wrote three Tafseers of the "ur’an. The @nal one and the most thorou&h one was
an ama?in& Tafseer where he did Tafseer of the "ur’an> by the "ur’an. *e wrote it in se-en
-olumes and when he &ot to Surat al-5uBaadilah> -erse number twenty two> Rahmatullahi
DAlayhi> he died. *is student DACyyah Saalim> who was the teacher of my father and my
teacher> someone ! was -ery close to> he @nished the Tafseer. And then they sent it out to
$rint it> and it is now called Adhwaa’ al-%ayaan. 5y father informed me one Cme that they
as4ed ash-ShanEeeC Rahmatullahi DAlayhi> why is it you $ut so much em$hasis on Tafseer;
*e &a-e a &reat $orCon of his life to Tafseer> e-en thou&h he was a &reat> 4nowled&eable
$erson in Usool. *e was -ery 4nowled&eable in FiEh> he was -ery 4nowled&eable on
DAEeedah and he has boo4lets on that. *e was a master in many of the !slamic Sciences>
e-en in Arabic lan&ua&e and &rammar. And the answer was> he said> not a sin&le o$inion of
the o$inions of Salaf on any -erse in the "ur’an eHce$t ! 4now.
*e is not bolsterin&> he is con@din& in his students> DUlamaa> brilliant DUlamaa. 5y father told
me he heard that and of course ! trust and ! lo-e my father and ! belie-e him. 5ay Allah
&rant him a lon& life full of deeds. When ! returned to 5adinah alone to study in the !slamic
#a&e N 66<
Uni-ersity> ! was in the com$any of Shay4h DACyyah Saalim. 3ne of the Cmes ! as4ed him> !
said> did you hear what my father told me; 1id you hear it; Shay4h DACyyah said> !
remember the day your father as4ed it and the seMn& we were in and the surroundin& of
that day. Fiants> not an o$inion of the Salaf on any ma(er eHce$t he 4nows it.
0ow we ha-e li(le 4ids and rascals runnin& around> $ortrayin& themsel-es to be !maams of
5ufassireen. 5ufassireen> sellin& the -erses of Allah and the *adith for a li(le $rice to
$lease the enemies of Allah> and the enemies of man4ind. A brother came to me a few days
a&o and he said> he was truthful and ! &ot to res$ect his truthfulness> he said will you write
me a Ta?4iyah so ! can &et in a certain $lace to learn; ! as4ed him some EuesCons because !
did not really 4now him> and ! as4ed> what is your $ur$ose to learn> why you want to &o
learn; *e was -ery fran4 and honest> he said he wants to learn basically to ban4 o2 of it. *e
said he 4nows so and so who Bust 4nows Arabic> he has an insCtute and he char&es on each
head $er year> so and so. 0ames he named> ! do not e-en 4now. And if you want to learn
Tafseer from him you &ot to $ay to learn. And he wants to do the same> he wants to ban4 o2
of it.
Today we ha-e unhatched> inferior> 5ufassireen who when calamity befalls their brothers>
the 5anaabir be&in to sha4e in unity with their shouts> one cheerin& the other. Tam$erin& in
the -erses of Allah> EuoCn& *adith and mani$ulaCn& their meanin&s and the meanin&s of
Ayaat. Then when a historic &enocide of two thousand @-e hundred to three thousand of
our honoured> belo-ed brothers in %an&ladesh> suddenly the $ul$its are silenced. They are
the herma$hrodites. ! said it before> and ! say it a&ain. These are the herma$hrodites> these
are the herma$hrodites of the Ummah because if you 4now the de@niCon of a
herma$hrodite> he is the one with a re$roducC-e or&an of both seHes. And also it is one who
$ossesses dis$arate and contradictory EualiCes> in the way they thin4 or they tal4 or s$ea4.
3ne way of thin4in& when there is loss of 5uslim li-es> one way of thin4in& when there is
loss of non 5uslim li-es.
The fault really is not on those mali&nant tumours> as much as it is on those driIers and
Woaters who follow behind them> the i&norant masses. Aou @nd someone who has no idea
about Bewellery but he will not trust his nec4lace> or his wifeTs nec4lace or his rin& at a
Beweller for half an hour to @H it> unCl he ma4es sure this is a trustworthy> honest Beweller
who 4nows what he is doin&. For @-e minutes> he cannot trust someone with a nec4lace.
And the same thin& with a doctor> he will &o and choose the best doctor and see4 and
$ursue it. %ut when it comes to his 1een> he will ta4e it from the herma$hrodites. And
instead of this ta4in& our to$ic> let us &et bac4 to our $oint.
Shay4h ShanEeeC> a &iant in Tafseer. :ommenCn& on this -erse> he said the o$inion of
Al-DAsr> he too4 the o$inion of at-Tabari Rahimahullah of Al-DAsr> which means it is the enCre
Cme. From the be&innin& Cll the end> or your Cme on ,arth> which in reality becomes Cme>
he means all of Cme. %asically your Cme on this ,arth all to&ether> as an indi-idual> or all of
the Cme of creaCon. And why ! menCon his o$inion> because it is the same as at-Tabari>
#a&e N 668
nearly the same as at-Tabari> -ery close to at-Tabari. Why ! menCon it is because how uniEue
he selected this o$inion and how he su$$orted it. %efore al-DAsr he said> loo4 how he
su$$orted it> he said before al-DAsr> there is at-Ta4aathur. Surat at-Ta4aathur+
) ر

-

ا-

-

لا م

-

ا| ل

'

' :ر-ا--لا) ( ' (
!n Surat at-Ta4aathur> Allah is -ilifyin& one who is occu$ied with this world unCl he -isits the
&ra-e. *e does not ta4e ad-anta&e of this life unCl he -isits the &ra-e.
) ر

-

ا-

-

لا م

-

ا| ل

'

' ) ر

-

ا-

م

ل

ا م

-

ر

,

-

=

( ى
ـ
' ) ن ;م

ل

ع

-

~

;

~

>

-

( * ) (
(ر-ا--لا
Then aIer al-DAsr> before is at-Ta4aathur> aIer al-DAsr is al-*uma?ah. Allah is sayin& the same>
&atherin& wealth will not ma4e you last fore-er. Ta4e a lesson and ta4e ad-anta&e of your
Cme> so you can succeed in the life aIer.
) -, ,

م

ل

-, ,

م

ه J

-

ل

J

ي

;

' ) -

--ع ;

V

ام

¿

م

ج

¡-ل

ا ( ' (-,م|لا) (
The conclusion is> since the Surah before al-DAsr is in reality tellin& one to ma4e &ood use of
his Cme on this ,arth> and the one aIer is doin& the same> it best suits that the Surah in
between which is Al-Asr> ha-e the same theme and meanin&Z which is> your Cme on this
,arth> ta4e it and ta4e ad-anta&e of it. So he said we sCc4 to the theme of the Surah before
and the Surah aIer.
T9E I82O0TANCE OF AL+BAS0
Al-DAsr is one word. Three le(ers in Arabic> DAyn> Saad> Raa. 3ne word> but bi& for those who
understand it. 5any if not most who follow us and who are here> are youth and youn& in
their a&e. They are futures who hold a lon& Bourney ahead of them. 5any youth do not -alue
Cme. 5any youth and elders do not -alue Cme> but it is mostly a $roblem amon& the youth.
'ots of the youth do not 4now the -alue of Cme> so they misuse it.
The #ro$het sallallahu Dalayhi wa sallam said in a *adith in Sahih al-%u4hari+
˜

ار

-

ل

ا;

ة

=

~

لا : ,

ان

لا , م ر

---

ام

|

-- ن ;-

م

ن

ا-

م

ع

ن
Two blessin&s> many $eo$le> many $eo$le incur Fhuban J,--K in> which means loss> and
they are health and free Cme for doin& &ood deeds.
3ne may ha-e health and not direct it for either a le&iCmate $ur$ose in this life or the life
aIer. And li4ewise> with Cme. Time is a $assin& wheel. !t is a $assin& wheel> what $asses of
it> you will ne-er &et it bac4. 5ost of the Cme> the elders tend to realise at the end of their
#a&e N 66/
life> the -alue of this word. They realise the -alue of Cme. They realise it at a Cme when they
no lon&er ha-e the health to $ut their Cme into $ro$er usa&e. %ut then> they cannot recant
it. What is &one is &one> what $assed is &one> the $ast is &one. 5any Cmes we are faced
with youth who ha-e the resources of Cme> al-DAsr. They ha-e the resources of al-DAsr and
they ha-e the asset of health> yet they ne&lect to $ro$erly and e2ecC-ely use it. Then you
&ot the elders who found and @nally realised the -alue of Cme. %ut sadly> it is when they are
on a wal4er> they are on a wheelchair> they are bac4 and forth from hos$ital and doctor
-isits. When one &rows older> they be&in to ha-e wisdom and re&ret a lifeCme that they
wasted. ,-en if it was not in *araam> e-en if it was in neutral ma(ers> a true wise elder
would re&ret it.
Ta4e heed from this> ta4e ad-anta&e. ! am tellin& you to ta4e ad-anta&e because it is not late
for you> you are youn&> you are in your $rime. Ta4e ad-anta&e in learnin&> ta4e ad-anta&e in
!baadah> ta4e ad-anta&e in 1a’wah. 1o not let a minute of your life &o by wasted. The elders
used to tell their students the famous Euote> memorisin& in the youth is li4e inscribin& on a
stone> memorisin& as an elder is li4e wriCn& in water. ,-en thou&h my father> may Allah &rant
him %ara4ah and lon& life full of deeds> may Allah &rant him the utmost hi&hest ran4 of
*ea-en> he tends to disa&ree with this. *e is a$$roHimately se-enty @-e now and he says
that his memory at this a&e is be(er than it was at his youth.
Al-*asan al-%asri said> ! met $eo$le who were more miserly in their Cme than they were
with their money. Aou as4 them for money> they will be &enerous in it. Aou as4 them for
Cme> they are not &oin& to &i-e it to you. Ar-Rabee’ !bn Sulaymaan used to say ash-Shaa@’ee
Rahimahullah di-ided his ni&hts into three $orCons. 3ne $orCon was for wriCn& and another
$orCon was for Salah and a third $orCon was for slee$. 0ot a moment to waste. When a
man a$$roached DAamir and DAamir was a scholar who seen that this man was $ossibly
tal4in& in -ain. The man told DAamir> let me s$ea4 to you. DAamir said> if you can sto$ the sun>
then we can sit and tal4. 5eanin& if you can sto$ Cme> ! will sit and tal4 with you. !f not> ! &ot
to limit my Cme to that which is e2ecC-e and wise. *ammaad !bn Salamah said about his
Shay4h Sulaymaan at-Taymee> Sulaymaan at-Taymee was born forty siH years aIer the *iBrah
of the #ro$het 5uhammad sallallahu Dalayhi wa sallam> he was a 5uhaddith> he said ! ne-er
entered on my Shay4h eHce$t that he was in Wudhu. *e was in =anaa?ah> he was in the
5asBid learnin& or teachin&. !t &ot to the $oint that ! said this man could ne-er ha-e Cme to
e-en thin4 of commiMn& a sin.
Ath-Thahabi Rahimahullah> when he documented and tal4ed about the life of al-9hateeb al-
%a&hdaadi> one of the thin&s ! recall he menConed about him is that al-9hateeb al-
%a&hdaadi would wal4 in the streets with a boo4 in his hand all the Cme> readin&. 0o Cme to
waste. Abu al-Wafaa’ Ali !bn TAEeel used to say it is not $ermissible for me to waste a
moment of my life. !f ! am not usin& my eyes> ! am usin& my ton&ue. !f ! am not usin& my
ton&ue> ! am usin& my mind and thin4in& and contem$laCn& about that which ! learned or
tau&ht.
#a&e N 666
OAT9S IN T9E =,0;AN AN5 S,NNA9
%ac4 to the oath of Allah> wal-DAsr. Allah &i-es an oath by *is creaCon and *e &i-es an oath
by humans> by animals> by inanimate ma(ers. %y 1huhaa> by al-'ayl> by al-FaBr> by humans>
but the only human that Allah &a-e an oath by was the #ro$het 5uhammad sallallahu
Dalayhi wa sallam+
:ر==لا) ن ;| م

ع

ي

م

|

- ر

-

~

¿-ل

م

| ن

إ

4

ر

م

ع

ل

`' (
Allah said> by your life. Allah &a-e an oath by the life of the #ro$het 5uhammad sallallahu
Dalayhi wa sallam.
!f we do not 4now the wisdom in ma(ers> in any ma(er> this ma(er or other ma(ers> or our
minds fall short of com$rehendin& those ma(ers that are in the "ur’an> in the solid
authenCc *adith> then one does not obBect. Aou ne-er obBect because you obBect> you fall
under the cate&ory of !blees> that is what he did. That is what &ot him into what he &ot into.
:ءار~(ا) ان

-= ~ -

ل

=

, م

ل -=

~

'

'

... `' (
*e said> shall ! $rostrate to one who you created in clay; !t did not enter his mind that Allah
is tellin& him. Aou are tellin& me to bow down to one who was created from clay; The ordeal
of the Shaytaan started by obBecCn&. !t is in the "ur’an> it is in the authenCc *adith> you ta4e
it and submit.
... :ءا~نلا) ام

-ل~

-

ا;م

ل

~

ي

;

`º (
1o not obBect. 1o not obBect to the teHts. That is an as$ect> if we want to do *usn al-1hunn>
that is an as$ect of the Shayaateen> if not a full Shaytaan. ,-erythin& we ha-e on this ma(er
falls under+
:ءا--نلا) ن ;ل

'

~

ي

م

ه ;

J

ع

-

ي

ام

ع J

'

~

ي

V

'* (
Aou do not EuesCon Allah. *e cannot be EuesConed to what *e does> you are the one who
is &oin& to be EuesConed. 3ne bein& EuesConed does not as4 the one who is &oin& to
EuesCon him. Aou hear those that say> why is Allah &i-in& an oath; Why does Allah &i-e an
oath; !f it is to belie-ers> they already belie-e. !f it is to non belie-ers> then they are ne-er
&oin& to belie-e. Allah said+
:-ر--لا) ...4

-

ل

-

- ا;ع

-

-

ام

ة, ي

' J

-

-

~

ا-

- ل

ا ا;-

;'

, ي-ل

ا ~ -

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!f you brin& them e-ery si&n of Allah> they are not &oin& to follow. Why did the throne of
Allah sha4e to the death of Sa’d; ! cannot belie-e it. !t is authenCc> ! cannot belie-e it> it does
not enter his mind. !n ma(ers re&ardin& oath> someCmes the DUlamaa draw wisdom from
#a&e N 667
the $rinci$les of the "ur’an and Sunnah and the sayin&s of the Salaf> draw wisdom from
these ma(ers. And let me menCon three $oints that they &i-e in why there is oath in the
"ur’an and in the *adith.
First of all> with lan&ua&es s$readin& and the "ur’an bein& widely read in ,n&lish> many
for&et that the "ur’an was re-ealed in Arabic. Arabic is the lan&ua&e of the "ur’an and it was
the lan&ua&e it was re-ealed in. 3ath in Arabic lan&ua&e is to con@rm that ma(ers> e-en if
one 4nows them. And if they are beyond a doubt> oath come in the Arabic lan&ua&e to
con@rm. That is $art of the Arabic lan&ua&e and the "ur’an uses that because "ur’an came
in the $ea4 of the eloEuency of the Arabic lan&ua&e. That is $oint number one.
#oint number two. A belie-er &ains more faith with ma(ers li4e oath. 0o reason to deny
that> there is nothin& wron& with brin&in& other ma(ers and means to con@rm one’s belief.
When !braheem Dalayhis salaam said+
... -

;

م

ل

ا ¿-

=

-

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-

-

¿ن ر

'

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ر

ى
ـ
ۖ ,م ; -

م

ل

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J

ا-

ۖ ,- ل

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ل

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ا-

ــ ى
ـ
:-ر--لا) ...¿-

ل

-

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'`· (
5y 'ord> show me how you &i-e life to those who are dead. Allah said> do you not belie-e.
This is 9haleelullah> 9haleel. *e said yes ! belie-e> but ! want to be stron&er in my faith. So it
&i-es more stren&th to one’s belief.
The third $oint is> to &i-e a(enCon> to &i-e im$ortance to ma(ers. To &i-e im$ortance to
that which the oath is &i-en by and that which the oath is &i-en on. Aou 4now the
im$ortance of what Allah &a-e an oath on and by. !bn Taymiyyah Rahimahullah in -olume
one of his Fataawa said> Allah &a-e an oath by some of *is creaCon to honour it. To &i-e it
-alue> to &i-e it a(enCon> and to &i-e it $raise.
Then+
) ر

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ع

ل

ا;

' ( ن إ

ن ا~

ن(

ا ل ) ر
,
~

=

¿- ' (
!nna here is Taw4eed> which means em$hasis> assurance and con@rmaCon. 'a Fee> the 'aam
in 'a Fee> em$hasis> assurance and con@rmaCon. The 'aam in 'a Fee is also Taw4eed. So
there is the assurance of the oath> there is the assurance of !nna and there is the assurance
of 'a.
An oath is to honour what is said and to con@rm it. 'oo4 in the "ur’an.
;

ه _… =

'

4

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;ƒ-

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ۖ :,ن;ي) ..._… =

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The #ro$het &i-es an oath here.
#a&e N 66
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ع ا~

لا ان

--'

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, ي-ل

ا J

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ۖ :•-~) ...م

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ۚ :,-ا€-لا) ..., -

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Three oaths where the #ro$het sallallahu Dalayhi wa sallam &a-e an oath. !n fact> Allah says
&i-e an oath> say the oath. And these are ma(ers of resurrecCon and that is to draw
a(enCon to the resurrecCon because it is an essenCal> im$ortant ma(er. 3ther ma(ers in
the *adith+
- --

-

¿~ -

ن

¡-ل

ا;

5any *adith li4e that.
~

-

ل

ا ب

ل

-

م

;

5any *adith he &a-e with an oath li4e that. *e is honest> he is trustworthy and he &a-e an
oath. !n fact> he was ordered at Cmes by Allah> to &i-e an oath. So you can ta4e heed> so we
can ta4e heed> so they can &et our a(enCon and so it can be held in a hi&her status and
re&ard.
T9E OAT9S OF 9,8AN BEIN$S
0ow> let us ta4e the oaths of human bein&s> we will conclude with this $oint. Allah &i-es an
oath by what *e wants and wills of *is creaCon. We only &i-e an oath by Allah. The #ro$het
sallallahu Dalayhi wa sallam said in the authenCc *adith+
4

ر

ش

'

- -

-

ل

ا ن ;- ء
,
¿

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, م

!t is in 5usnad Ahmad and it is authenCc. Who &i-es an oath by other than Allah> then he
has commi(ed Shir4. !n at-Tirmidhi and al-*aa4im> an authenCc narraCon+
...ام

| ن

ع ل

ا ¿

‚ ر

ر

م

ع ,

-

ا , ع
The *adith that you all 4now+
4

ر

ش

'

;

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ر

-

-

- -

-

ل

ا ر

-

-

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ل

=

, م

...
Whome-er &i-es an oath by other than Allah> he has commi(ed Shir4 or 9ufr. !f one &i-es an
oath by al-DAsr> if he &i-es an oath by his $arents> by his $arents’ life> by his $arents’ &ra-e>
has he become a 9aa@r Bust by sayin& that; The answer is two folds. !f he &i-es an oath by
#a&e N 66)
other than Allah> belie-in& that which he &a-e an oath by is at the le-el of Allah or a hi&her
status> or has $ower or sacredness li4e Allah> then he has ne&ated his 1een.
The second $oint. !f it was a sli$ of a ton&ue or he honours his $arents> but he &a-e an oath
but he does not honour them anywhere close to Allah or eEui-alent to Allah or anywhere
abo-e Allah of course. !t was a sli$ of a ton&ue or a random oath he &a-e. !t is a sin and it is a
minor Shir4> and he should see4 for&i-eness from Allah and some scholars say e-en say 'aa
ilaaha illallah> e-en thou&h it did not ne&ate his faith because it is a smaller Shir4.
There is no $roblem in one &i-in& an oath. !f you loo4 into the Sunnah> you will @nd that the
#ro$het sallallahu Dalayhi wa sallam &a-e nearly> nearly ei&hty oaths> ei&hty Cmes. Allah e-en
ordered him at Cmes> to &i-e an oath. *owe-er> some scholars said it is best for one to
$reser-e his oath and 4ee$ them for ma(ers of substance. !f it is not a ma(er of substance>
not to &i-e the oath. Why; They use the -erse of Allah+
... :---املا) ...م

-

ن

ام

ي

'

ا;=

-

=

ا;

^° (
And $rotect your oath. They ta4e it to mean> do not swear much. 1o not swear much. Some
use the *adith in Sahih 5uslim. A man came to the #ro$het sallallahu Dalayhi wa sallam and
as4ed him EuesCons> the #ro$het &a-e him answers. The man said> he is &oin& to a$$ly what
he learned. The #ro$het sallallahu Dalayhi wa sallam said+
_ -~

ن إ

ه --

'

;

_

ل

-

'

%y his father> he succeeded if he is truthful. The #ro$het &i-in& oath by his father> and here
the DUlamaa ha-e o$inions on this. The @rst one is that it is a Shaa? J,اشK> it is an odd
narraCon. 0umber two is> !bn Abdil-%arr said it was a mista4e by one of the narrators> it was
really+
ل

ا;

_

ل

-

'

*e succeeded by Allah. 3ne of the narrators in the chain made a mista4e. The third o$inion
is that> it was said before the $rohibiCon came re&ardin& &i-in& an oath by other than Allah.
!bn 5asood Rahimahullah said+
ا-

-ا~

ل

ا ر

-

-

~

ل=

'

ن '

, م ¿

ل

إ ب

=

'

ا-

ذا-

ل

ا-

~

ل=

'

ن ل

!f ! were to &i-e an oath by Allah on a lie> is be(er than to &i-e an oath by other than Allah.
5eanin& if ! were to lie in an oath by Allah and use the $ro$er name of Allah> be(er than to
&i-e an oath by other than Allah and be truthful.
#a&e N 6<7
With this !nshaa Allah we will conclude and we will conCnue neHt wee4 !nshaa Allah.
=a?a4um Allahu 9hayr.
CLASS T9I0TEEN
We &a-e $art one of Surat al-DAsr last wee4. This will conclude !nshaa Allah Tafseer Surat
al-DAsr and this is the $roof on the four fundamental $rinci$les. Surat al-DAsr is the $roof on
the four fundamental $rinci$les. The last $oint we s$o4e about last wee4 was> that Allah
&i-es an oath by that which *e wills and humans only &i-e an oath by Allah. Allah can &i-e an
oath by creaCon> we can only &i-e an oath by Allah. 'et us &o bac4 to the term wal-’Asr.
5O NOT )ASTE TI8E
Allah &i-es an oath to show the -alue of Cme> by al-DAsr. Therefore> do not waste Cme. 9ee$
in mind that the Shaytaan has tacCcs in 4illin& your Cme. That is why when it comes to &ood>
$roducC-e stu2 that bene@ts you in the *ereaIer and e-en in this world> he casts boredom
and la?iness on you. %e alert for such tacCcs and 4now how to deal with them. !f it is
somethin& -ain or sinful> the Shaytaan $uts Boy to it> and that is one of the tra$s of the
Shaytaan. Aou @nd that one for eHam$le can stand in a $ar4in& lot when he sees a friend and
he will tal4 to the friend and hours and hours would &o by> $ossibly bac4biCn& or maybe
e-en Bust -ain tal4. *ours &o by and one feels as if it is only a few a minutes. 5aybe e-en
neutral stu2 that is tal4ed about> maybe 5ubaah. The Shaytaan does not care as lon& as he
can 4ee$ you away from obedience> out of en-y that he does not want you to do that which
he is de$ri-ed of.
Suddenly you &o home and you are too bored to stand u$ for @-e minutes in "iyaam al-'ayl>
or the !mam in Salatul-!shaa’ or Salatul-FaBr reads what the #ro$het sallallahu Dalayhi wa
sallam used to read and one starts to sha4e his le&s and mo-e in boredom and starts loo4in&
at his watch or in the s4y. And that is what you see their a$$earance> and what is in the
heart could be e-en $ossibly more. Aou @nd $eo$le who are siMn& with friends at such ease
and $eace> fully a(enC-e and en&a&ed into con-ersaCon as if they ha-e no worries. And
basically if you as4 them they will $robably tell you> we for&et our worries when we are
tal4in& to our friends. And if he brea4s for Salah> suddenly the Shaytaan comes to him and
reminds him of the stresses of life and school and tests and a$$ointments and 4ids and
other ma(ers> to distract him from that which bene@ts him in the *ereaIer. A true belie-er>
his coolness> the coolness of his eyes is Salah and 1hi4r. The "ur’an and Sunnah states so.
Today> the coolness of the eyes has become in e-erythin& outside or eHce$t 1hi4r and Salah.
So Allah &i-es an oath by al-DAsr> by Cme> to draw a(enCon to Cme. Aou are made of Cme.
Aou are made of seconds> minutes> hours> days> months> years. Aou are made of that. When
today lea-es and today ends> you buried a $orCon of you> that is what you &ot to thin4.
When you $ray Salatul-5a&hrib e-ery day> that is end of our day> 5a&hrib> aIer that is the
#a&e N 6<.
be&innin& of the followin& day. Aou ha-e buried a $art of you> ri&ht there and then. 3ne is
li4e a buildin&> your a&e maybe twenty> you may be twenty storeys u$> maybe se-enty @-e
storeys hi&h rise. ,-ery day that &oes by> a bric4 is ta4en o2 that and $laced in the *ereaIer.
,-ery sun rise and then sun down that you do not &ain deeds> is a day you will re&ret. !f it is
in *araam> we all 4now that. !f it is normal 5ubaah stu2> it will be re&re(ed because you did
not &ain a hi&her le-el in =annah. Aou are made u$ of Cme. Time $asses and we enter =annah
based on what we in-ested in our Cme.
ر

~

ع

ل

ا;

:ر~علا) ' (
That is why Allah &a-e an oath by al-DAsr. 5inutes $assin& are your $rinci$le> they are your
ca$ital. ,-ery day that $asses by> you bury a day out of your life.
T9E S,BJECT 8ATTE0 OF T9E OAT9
The neHt $oint> what is the subBect ma(er of the oath. What is so im$ortant that Allah
needed or wanted to &i-e an oath about; What is it so im$ortant that *e wanted to draw
our a(enCon to loo4 into;
ن ا~

ن(

ا ن إ

¿-ل

ر
,
~

=

:ر~علا) ' (
The subBect ma(er of the oath is that e-eryone is at a loss. Allah is &i-in& an oath on al-DAsr>
that man is at a loss> man4ind is at a loss. What is the relaConshi$ between choosin& al-DAsr
to &i-e an oath by and the fact that e-eryone is at a loss; Why did *e not &i-e an oath for
eHam$le by one of *is many other creaCons ri&ht here in the Surah; DAsr is your life> it is the
to4en of Cme and how you use al-DAsr> your DAsr> your Cme> is a determinin& factor if you will
be amon& the winners or amon& the losers. So it best coincides that Cme be what Allah uses
to &i-e an oath by and Allah ma4es the best of all choices.
...ن ا~

ن(

ا ن إ

:ر~علا) ' (
!nsaana Jن ا~

نإ

K> man4ind. !f you are man4ind> this a$$lies to you. !nsaan is all man4ind.
There is a dis$ute> some said it is a 9aa@r> some said it is all man4ind and it is $robably more
correct to lea-e the "ur’anic -erses &eneral li4e in this one> if there is no $roof to restrict it.
And that was the o$inion that ash-ShanEeeC went by.
8ANKIN5 IS AT A LOSS
K9,S0 CO8ES IN A NO,N FO08
#a&e N 6<6
ن ا~

ن(

ا ن إ

¿-ل

ر
,
~

=

:ر~علا) ' (
'a Fee> 'aam in 'a Fee is to con@rm. We tal4ed about that last wee4. 9husr Jر
,
~

=

K comes in a
noun form. 'oss> instead of a -erb. 9husr comes as a noun instead of as a -erb> to &i-e an
e-erlasCn&> $owerful meanin&. Allah did not say 9haasir Jر~ا=K> he is losin&. Allah did not
say 'a "ad 9hasir Jر~= --لK> he is losin&. Allah said 9husr> in a noun form> 9husr in a noun
form.
'et me &i-e you an eHam$le to be(er understand how delicate the lin&uisCc words of the
"ur’an were chosen. 3ne can be a millionaire and he loses a thousand dollars. *e is a
9haasir> he is a millionaire> what is a thousand dollars to a millionaire. *e is a 9haasir> but he
is not a total loser because what is a thousand dollars> really nothin&> e-en thou&h he lost>
but it is really nothin& for a millionaire. 0ow if a millionaire> that same millionaire lost
billions> now he is in debt> now he is encircled with loss> then the term 9husr> com$lete loss>
a$$lies to him. Tremendous loss> he is no lon&er a 9haasir> he is in 9husr> he is encircled in
loss. 9husr means com$lete> total loss. ,ncom$assed> ceased> totally by loss. ,ncircled by
loss> at loss from head to toe.
)96 IS K9,S0 8ENTIONE5 AS A NAKI0A97
Another lin&uisCc lesson. 'a Fee 9husr> or is it 'a Fee al-9husr Jر~=لا ¿-لK; !t is 'a Fee
9husr> it is menConed as a 0a4irah J-ر-نK. That is 0a4irah> 'a Fee 9husr instead of 'a Fee al-
9husr. There is two reasons for this> 9husr as a 0a4irah o-er al-9husr. !t comes to show
number one> how bi& of a loss. That is why it is menConed as a 0a4irah> 'a Fee 9husr instead
of 'a Fee al-9husr. Arabic $eo$le use 0a4irah without Al> to show somethin& that is mi&hty
and de-astaCn& and how bi& it is. So this is to show how bi& of a loss it is.
Another lin&uisCc lesson is> Allah used Fee J¿-K> in> instead of DAlaa JىلعK> on> DAlaa means
on. !n another -erse when Allah tal4s about &uidance> *e says+
:-ر--لا) ...µ-ه ل

ع 4

ƒ ل

;'

ى
ـ
ــ º (
They are on &uidance. *e did not say Fee o-er there. Why did *e use Fee instead of TAlaa
here; %ecause he is fully surrounded> dee$ly with loss. *e is not on a loss> he is not DAlaa> on
a loss> which may a$$ear to indicate a sli&htly lesser de&ree of a loss. *e used Fee to indicate
how bi& of a loss it is. *e is in total loss> he is not near or close to a loss> he is encircled in a
loss. All those uniEue> detailed lin&uisCc lessons show how bi& of a loss this is we are tal4in&
about o-er here. The loss here> is not a transacCon or two. !t is not a season or two> it is not
a semester or two. !t is not a Eui?> it is not a test> it is not a business deal. This loss here is
loss of a ca$ital> it is loss of $ro@ts and it is com$lete debt> maBor loss. !t is also not a
tem$orary loss> it is an e-erlasCn& loss. !f one is in *ell> he is doomed> 0as’alullah al-DAa@yah
#a&e N 6<<
Jة--اعلا لا J'~نK. !f he is in *ea-en> then he may ha-e not &o(en the hi&hest ran4 that he
should ha-e &o(en> it is a loss ri&ht there too.
A 20ACTICAL EPA82LE 2E0TAININ$ TO T9IS S,0A9
'et me &i-e you a $racCcal eHam$le as it $ertains to this Surah. A winner> and someone who
lost his $ro@ts> @rst one is a winner> then one who lost his $ro@t> and then the third one is
one who lost his ca$ital> his $ro@t and he is in debt. Aou return from wor4 or school and
since we said al-DAsr may mean the Cme at the end of the day when someone be&ins to
thin4 about what he did durin& that day. Aou return at ni&ht> you -isit relaC-es> you teach
your 4ids "urTan> you $lay with them> you ma4e Salah> Fardh or 0a@l> you may ha-e
relaConshi$ with your wife. 5aybe you re-iew "urTan> maybe &o online and listen to a
lecture> maybe listen to "urTan. 5aybe &o wor4in& out with the ri&ht intenCon> maybe e-en
slee$in&> ta4in& a na$ with the ri&ht intenCon. !f you intended and you said ! want to &et a
few minutes of slee$ so ! can re-ener&ise aIer this lon& day and so ! can wa4e u$ for "iyam.
!t will hel$ me &et u$ for "iyaam> because there is a *adith> the #ro$het sallallahu Dalayhi wa
sallam said &et some "ayloolah Jةل;ل--K durin& the day> slee$> na$ at the day so it will hel$
you wa4e u$ at ni&ht. So that is a winner> he used his Cme to his ad-anta&e. That is number
one.
0umber two is someone who came bac4 from a bad day> he usually comes bac4 from wor4
or school u$set or thin4in& or worried and you are brain stormin& and you are thin4in&>
siMn& there Bust merely thin4in& about what ha$$ened. Anythin& you do idle where you are
not &ainin& deeds> you are at a loss> you lost $ro@t. Aou may ha-e not &o(en sins> we are not
sayin& you &ot sins for siMn& there and thin4in& and droolin& o-er what ha$$ened. %ut that
same Cme is a loss> because you did not ta4e ad-anta&e of that Cme. What does the Surah
start with; Al-DAsr> Cme. Any business man will tell you> money you ha-e> you stac4 away>
that is not in-ested> is money lost. 5oney not in-ested is money lost. Ta4e it and say> Cme
not in-ested for your Aa4hirah is Cme lost. !t is so sim$le to &et ABr. !n fact> with the ri&ht
intenCon> there is nearly nothin& you cannot &et ABr on. Aou &o wor4 out with the ri&ht
intenCon> ABr. Aou slee$ and ta4e a na$ with the ri&ht intenCon> ABr. Aou $lay with your 4ids>
ABr.
0ow the third one> the third scenario> is one that will return from wor4> use that Cme to
han& out with his friends. *e uses that Cme to han& out with his friends. What is a common
e$idemic today in seMn&s; %ac4biCn&> &ossi$> watchin& that which is $rohibited> maybe
listenin& to the instruments of the Shaytaan> siMn& with your friends or &oin& on the net and
ty$in& away in the honour of those dead and ali-e.
Aou see and hear of ro&ues who do not 4now if they will wa4e u$ 5uslim or otherwise>
$erformin& dissecCon and anatomy with their ton&ues> on the honour of $eo$le whose
desCny is now with Allah. There are those> there is $eo$le who are a done deal> Allah is
#a&e N 6<8
dealin& with them. Allah is dealin& with them. They are now with Allah> Allah is dealin& with
them. Then you &ot $eo$le who $erform dissecCon on those whose souls are $ossibly inside
&reen birds tendin& to the ri-ers of #aradise and eaCn& from the fruits of =annah and
returnin& to han& on the throne of Allah. All that> while some ro&ue is siMn& dissecCn& them
with his ton&ue> does not 4now he himself> whether he will wa4e u$ as a 5uslim or a
5unaa@E.
!f Allah $rohibited bac4biCn& amon&st two $eo$le for moments. !f two $eo$le> for Bust a few
moments bac4bite> it is considered a maBor sin. That is bac4biCn& and that is a maBor sin> if it
is only for moments and Bust amon&st two $eo$le. !t is a maBor sin when it is amon& two.
And the reality> if you thin4 about it> when two $eo$le tal4 about someone> each $arty
de$arts and $ossibly for&ets that which they said and &o about their way. That is a maBor sin
and bac4biCn&> e-en if they for&ot about it on the s$ot. And that is amon& the maBor sins.
0ow ima&ine a sin li4e that when it is amon& a &rou$> how bi& of a sin it is when it is in a
&rou$. 0ow ta4e it further> ima&ine the sin when it is $ut on a social media for the world to
see> not for this Cme $eriod> but for &eneraCons to come and $ossibly unCl the =ud&ment
1ay.
Wallahi> one who truly belie-es in the Aa4hirah and the $unishment of the &ra-e> and lets
that re&ister in his mind> he would ne-er &o to that eHtreme. 3ne will lie in his &ra-e with
torment sei?in& him from e-ery an&le for hundreds of years> $ossibly thousands of years>
unCl the trum$et is blown in> for words he $osted on the net> he thou&ht they were nothin&>
but to Allah they were -ery se-ere. ! say> amon&st the most dan&erous sins aIer Shir4> are
the sins that $ertain to the ri&hts of others. %e careful in your Cme> that is why we are
menConin& this> because this is stu2 that ha$$ens durin& your Cme. We deal with the
Fhafoor Ar-Raheem. When you read about the mercy of Allah and the Shafaa’ah> you &et
ecstaCc in ho$e. There is a ty$e of sin that is a double ed&ed sword> and that is the sins that
trans&ress u$on others> li4e 4illin&> li4e bac4biCn&> li4e ta4in& the $ro$erCes of others> li4e
slander of others. Aou can raise your hands in two seconds and as4 Allah for for&i-eness> you
are dealin& with the Fhafoor Ar-Raheem. %ut there is another ri&ht> double ed&e sword>
there is another ri&ht $ertainin& to the human who is &oin& to come and reEuest it from you
when you stand before Allah.
When $eo$le $ass o-er the Siraat> obstacle aIer obstacle> terror aIer terror. Allah called it+
:Ž=لا) م

-= ع ء

¿

ش

ة ع ا~

لا ة

ل

,

ل

,

... ' (
The wait for the =ud&ment 1ay is terror> the EuesConin& before Allah is terror> the 5i?aan is
terror> &eMn& the boo4s> wal4in& on the Siraat. 0ow> @nally> you made it throu&h all that and
you are on the Siraat> you are crossin& as-Siraat and there are $eo$le who are ma4in& it to
the front yard of =annah.
!n Sahih al-%u4hari+
#a&e N 6</
ر

ان

لا;

ة ن

=

ل

ا , -

-

-, ر

ط

ن

-

-

ا;~

-

=

ر

ان

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م ; م

ل

ا •

ل

=

اذ

إ

م

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ن ذ'

ا;-

-

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ا;-

ن

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إ

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ا-

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;=

--

Abu Sa’eed al- 9hudri radhiallahu Danhu in a *adith in Sahih al-%u4hari said> when the
belie-ers cross o-er *ell@re> o-er the Siraat> they sto$ at a brid&e called al-"antarah J
-رطن-لاK. An arch brid&e called al-"antarah> before they &et into #aradise. What is that
brid&e for; They will be &i-en retribuCon for inBusCces between them unCl they are fully
$uri@ed. Then> aIer they are $uri@ed from ri&hts amon&st each other> then they will be told>
you can enter =annah. "antarah may be the ed&e> the last $orCon of as-Siraat> but ! belie-e
from what ! read> it is actually another brid&e> a second smaller brid&e aIer as-Siraat> that is
li4e a detour for belie-ers of this Ummah who ha-e ri&hts amon&st each other> before they
&et to ste$ on the front yard of =annah.
Whoe-er contem$lates and fully realises the Aa4hirah> when you thin4 about it as it is
ha$$enin& before you. What ! Bust told you> sit and ima&ine it before you> you could ne-er
commit a sin li4e this. :an you ima&ine the eHcitement; Aou $ass all throu&h all those
$hases> one aIer the other> you Bust @nished $assin& the claws> 9alaaleeb Jب-ل>-K> that ta4e
you and $ull you from the Siraat unto =ahannam. Aou Bust $assed that $hase. =ust as you are
about to $ut your foot in the front yard of =annah> one &rou$ &oes forward to the front yard
of =annah Boys and another &rou$ &oes to al-"antarah to se(le the dis$utes that they had
between 5uslims and &et $uri@ed before they are allowed to enter the front yard of =annah.
!s anyone> anyone> anyone worth sto$$in& you for a millisecond from $uMn& your feet on
the front yards of =annah; !ma&ine with me> ! as4 you by Allah> to ima&ine with me> that you
are on the "antarah. =annah is an eyesi&ht away> you can see =annah from the "antarah. Aou
are &eMn& sins of someone you des$ised so much that you s$o4e about him and slandered
him. :an you feel the a&ony you are &oin& to be &oin& throu&h; %ecause sCll> at this $oint>
and aIer this $oint Allah is &oin& to remo-e all hard feelin&s+
:~ارعلا) ...J
Œ
- , م

مه ر

;-~

¿- ام

ان

ع ,

ن

;

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%ut at this $oint> you are &oin& to feel the $ain of it. :an you feel the a&ony of bein&
im$risoned on the "antarah> watchin& your le-el in =annah from Firdaws dro$ down and
down and down and down> at an eyesi&ht away from you; :an you ima&ine the a&ony of
seein& $eo$le in the front yard of =annah> some $eo$le $ossibly crowded about !braheem
Dalayhis salaam> some $eo$le &oin& to 0ooh Dalayhis salaam to meet with him> some $eo$le
&oin& with Aishah to meet the wife of the #ro$het sallallahu Dalayhi wa sallam> some &oin& to
meet 9haalid !bn al-Waleed and Abu Ubaydah> smilin& and Boyous. They made it to the front
yard of *ea-en and you are there on the "antarah> &eMn& your ran4s stri$$ed down> one
#a&e N 6<6
aIer another> for somethin& you said about a belie-er or somethin& that you too4 away
from the ri&hts of a belie-er. The one you des$ise so much> is he worth the most -aluable
asset that you ha-e; Aour ran4s in =annah.
!f indeed you want to bac4bite> then slander your mum and your dad or your Shay4h> or
someone you really lo-e> because if you &et sto$$ed on the "antarah> it will be your mum
and your dad &eMn& their ran4s hi&her while yours &ets lower. Why did the #ro$het
sallallahu Dalayhi wa sallam call someone who trans&resses on the ri&hts of another>
ban4ru$t; As4 $eo$le who 4now @nance> if someone has no wealth> ?ero> you call him
ban4ru$t; 0o> you do not call him ban4ru$t. Someone you refer to as ban4ru$t is not
someone who ne-er had nothin&> it is someone who has a lot and then lost it. Those who
slander> bac4bite> trans&ress on the honour and the ri&hts of others> they ha-e deed> lots of
deeds. !n one *adith> the #ro$het sallallahu Dalayhi wa sallam said li4e+
ة

م

ا| - J

ا-

ج

*u&e mountains of deeds. %ut they become ban4ru$t> they lose it all. They hit someone> he
ta4es some ABr. They slander> that $erson &ets some ABr. Aou really &et ama?ed at how loose
some ton&ues are and how released some Baws are when it comes to the honour of their
brothers> because they do not really com$rehend these> the Aa4hirah in them is not really
dee$ in their hearts.
%asically> we &a-e scenarios ri&ht now of how one too4 ad-anta&e of the hour and became a
winner. The middle one was a loser because e-en thou&h he did not commit sins> he did not
&ain no ABr> that is considered a loss. Time not in-ested in the Aa4hirah is a loss. And the @nal
scenario we too4 is not only one who did not &ain ABr> but he &ained sins and he became a
bi&&er loser or has a bi&&er loss> and he did not s$end his Cme $osiC-e or neutral> he
actually s$ent it to accumulate sins. What ma4es one at a dee$ loss> 'a Fee 9husr> is that he
brou&ht this on to himself> with his own acCons. 0o one forced him> no one $ut a &un to his
head and told him. !t was his choice throu&h his body $arts and those will be tesCfyin&
a&ainst him on the =ud&ment 1ay. So the @rst reason for 9husr instead of al-9husr> is to show
how bi& of a loss it is.
LOSSES A0E LEFELS
That is why it is menConed in a 0a4irah. The second reason for 9husr o-er al-9husr and
menConed in 0a4irah> is Tanwee’ J¿ي;ن-K> that the losses are le-els. 'oo4 in the "ur’an>
there is many -erses+
:رم,لا) ...ة م

ا-

ا م

;

ي

م

|

-له '

;

م

| ~

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ن'

ا; ر

~ =

, ي-ل

ا... 'º (
:~|-لا) ..., ي ر

~

=

ل

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م-

ƒ-

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J

ه J

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'·* (
#a&e N 6<7
... :Jمنلا) ن ; ر

~

=

ل

ا م

ه - ر

= 7

ا ¿- م

ه ;

º (
So> the "ur’an &i-es le-els> le-els of those at loss. Aou &ot a 9haasir and you &ot an A4hsar J
ر~='K> meanin& there are le-els. 0ot all losers are on the same le-el. So here it is one>
9husr> com$letely encircled with loss. That is the second reason for the lin&uisCc use of a
0a4irah> 9husr instead of al-9husr.
) ر

~

ع

ل

ا;

' ) ر
,
~

=

¿-ل

ن ا~

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( ' (ر~علا) (
)96 5OES T9E S,0A9 $ENE0ALISE AN5 T9EN 8AKE EPCE2TIONS7
The neHt one+
:ر~علا) ...ا;ن

م

' , ي-ل

ا V

إ

* (
0oCce how Allah &eneralised that e-eryone is at a loss> then drew an eHce$Con. ,-eryone is
at a loss> that is the -erse> and then *e made the eHce$Cons. !llaa JV

إ

K is the eHce$Con. Why
did the -erse not state that e-eryone succeeds and then ma4e eHce$Cons to the losers;
For eHam$le> why was the -erse not> e-eryone is a winner eHce$t; Why is it e-eryone is at a
loss> eHce$t;
The reason is because the -erse &oes to reiterate what ! menConed the wee4 before last>
that usually> the maBority are -ili@ed. So Allah &eneralised based on the fact that the maBority
are the ones who are astray. ! menConed> not last wee4 but the wee4 before last> four or @-e
-erses showin& that the "ur’an menCons the maBority in a -ili@ed way. And that those
$eo$le who are on the truth are usually a minority> and they are $raised. And ! menConed
for each side> a$$roHimately four or @-e -erses.
:~~;ي) ..., -نم ; م

-

~ ~

ر

=

;

ل

;

,

ان

لا ر

-

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ام

;

'·* (
:ماعنلا) ...ه -ل

لا J

--

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,ع 4

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That is the reality. What Allah stated is the reality> no doubt> that is the "ur’an> that is the
word of Allah the :reator. The world has se-en billion humans on it. 3ut of the se-en billion>
..6 %illion who fall under the name !slam. 3ut of the ..6 %illion> you &ot to start cro$$in&
out. Aou &ot to cro$ out those who do not ma4e the Salah. :ro$ out those who ha-e
corru$Con> maBor corru$Con in their DAEeedah> li4e the maBor Shir4 in them. Then you &ot to
cro$ out the Shi’ah> and &o on and &o on. *ow much do you ha-e leI;
#a&e N 6<
The Arabic lan&ua&e comes li4e that. !f the maBority were hun&ry and there is only a few who
are leI> you say> e-eryone was hun&ry> eHce$t> an-0aasu =aa’oo !llaa JVإ ا;عاج ,انلاK. !f
e-eryone acce$ted your weddin& in-itaCon eHce$t three or four $eo$le> you say> an-0aasu
Ataw !llaa JVإ ا;-' ,انلاK. #eo$le a(ended my in-itaCon> eHce$t> meanin& the maBority
a(ended. !f most did not acce$t your weddin& in-itaCon you would Wi$ it around. Aou would
say 'am Aa’tee !llaa JVإ ¿-'ي ملK> no one a(ended eHce$t. That is the $ro$er Arabic
lan&ua&e> you start with the &eneral maBority of somethin&> and then you draw the
eHce$Cons.
*ere> in this+
) ر

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ع

ل

ا;

' ) ر
,
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=

¿-ل

ن ا~

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ا ن إ

( ' (ر~علا) ...V

إ

(
!llaa> here it is to show that those at a loss are the maBority> which is consistent with the
more direct -erses we menConed two wee4s a&o.
:ر~علا) ...ا;ن

م

' , ي-ل

ا V

إ

* (
0ote when Allah said all man4ind are at a loss> *e did not tell us why they were at a loss. *e
did not say they are at a loss because they &amble> because they drin4> because they
fornicate> and the list &oes on and on. *e did not say that> *e did not &i-e us the details of
why they are at a loss. *e could ha-e said+
ا;-

| ن

;

ا;ل

-

-

;

ا;

ن

,

;

ا;-

ر

ش

' , ي-ل

ا ،ر
,
~

=

¿-ل

ن ا~

ن(

ا ن إ

،ر

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ع

ل

ا;

And *e could menCon characterisCcs of those> why they are at a loss. !nstead> Allah told us
those who are eHem$ted> and the EualiCes of the winners. *e went to tell us the Euality or
the outlines of the winners> instead of tellin& us the details of those who are at a loss> or the
losers. Why; %ecause s$ea4in& about the losers is endless> it will &o on fore-er and e-er. So
many characterisCcs> so many ty$es. There is many reasons for bein& a loser but the outline
for bein& amon& the winners> the ones who are successful> is sim$le. !t is a sim$le> easy
outline to follow. What are they; They are the four fundamental $rinci$les that we ha-e
been tal4in& about for the $ast ele-en or twel-e classes> that we ha-e been teachin&.
That is why the "ur’an in other -erses> s$ea4s about the strai&ht $ath as a sin&ular $ath> and
e-en in some *adith. !t is a sin&le $ath> it comes in a sin&ular form. When *e s$ea4s about
other $aths> it comes $lural+
ا-

ه ن '

;

ــ ¿= ا ر

~ -

-

-

ا-

ام

---

~

م

ۖ ا;ع

-

-

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V

;

J

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لا :ماعنلا) ...
'º* (
#a&e N 6<)
Gerily> this is my strai&ht $ath> $ath> so follow it and follow not the other $aths> $aths.
Siraatee J¿=ار~K is sin&ular. 5y $ath is sin&ular> one sim$le $ath. Subul JJ-~K> the de-iant
$aths> is $lural. So one> the ri&ht $ath comes as sin&ular> and the de-iant $ath comes as
$lural.
T9OSE )9O BELIEFE
I8AAN IS T9E F0,IT OF KNO)LE5$E
:ر~علا) ...ا;ن

م

' , ي-ل

ا V

إ

* (
This is the @rst $rinci$le of the four fundamental $rinci$les that the author of Usool Al-
Thalaathah> called the @rst of the four fundamental $rinci$les of the introductory $rinci$les
in the boo4. Aou remember he said the @rst $rinci$le is to 4now> to 4now Allah> the #ro$het
5uhammad sallallahu Dalayhi wa sallam> and The %oo4. Why do you need to 4now about
Allah and *is #ro$het 5uhammad sallallahu Dalayhi wa sallam> and The %oo4; !n order to
belie-e> Aamanu Jا;ن

م

'K. 9nowled&e is what &ets you to belie-e in Allah> *is 5essen&er>
boo4s and an&els. We do not need to tal4 about this since it was co-ered in detail when we
tal4ed about the @rst of the four fundamental $rinci$les.
What may confuse someone thou&h> is the author in the boo4> in our boo4 ri&ht before us>
he menConed the $rinci$le as 4nowled&e. %ut here> when we loo4 at it in Surat al-DAsr> in the
-erse it says !maan> but the author menCons it as 4nowled&e. 9nowled&e in Allah> the
#ro$het and the %oo4> because the author is tryin& to &et this $rinci$le to you of !maan> the
$rinci$le of !maan to you. %ut the only way you can &et !maan is throu&h 4nowled&e. :an
there be real !maan without 4nowled&e; 0o. So that may cause a confusion as to why the
author menCons it as 4nowled&e and in the Surah he uses as $roof> it is menConed as
!maan.
!maan is the fruit of 4nowled&e> it is deri-aC-e from 4nowled&e. That is why the author> in
number one> he says 4nowled&e and note he s$eci@ed 4nowled&e in Allah> the #ro$het> and
the %oo4. There cannot be !maan without 4nowled&e. :an you &et an oran&e without a tree;
The tree is 4nowled&e. The fruit> whether it may be an oran&e or an a$$le> those> the fruit> is
!maan. The tree is 4nowled&e> you cannot &et fruit without a tree. So when the author said
4nowled&e and 4nowled&e in Allah> the #ro$het> and the %oo4> it means !maan in this -erse
because the $ur$ose and &oal of your 4nowled&e in those ma(ers> is to ha-e !maan in them.
)96 5I5 ALLA9 NOT 5ETAIL I8AAN7
Why did the -erse in Surat al-DAsr not tell us what to belie-e in; Allah said+
#a&e N 687
:ر~علا) ...~ ا=

لا~

لا ا;ل

م ع ;

ا;ن

م

' , ي-ل

ا V

إ

* (
Allah said eHce$t those who belie-e> $eriod. *ere> *e did not tell us in detail what are the
as$ects of belie-in&. *ere there is three $oints ! want to menCon. Allah did not detail !maan
in this -erse because of A> it is ob-ious. %> it is 4nown. :> there is $lenty of -erses throu&hout
the "ur’an and *adith to 4now what !maan is> that clarify this ma(er and situaCon.
For eHam$le> ! ha-e one car> and you came with me in that car. And on our way lea-in& ri&ht
now> ! hand you the 4eys and ! tell you> &o $ull my car. ! am standin& on the sidewal4 and !
say> &o $ull my car. Would it ma4e sense for me to say> &o $ull u$ my red :he-y or whate-er
car ! ha-e> with the license $late so and so; Aou Bust came with me> you 4now what car it is.
Aou 4now which car it is so ! say> Bust &o $ull u$ my car. Same thin& with !maan.
T9E 8EANIN$ OF I8AAN IN T9IS FE0SE
The second $oint is when Allah leI !maan o$en ended> it is to belie-e. 'ea-in& it o$en ended
li4e that means to belie-e in all of what one is su$$osed to belie-e in> not one as$ect and
lea-e other as$ects> all of !maan. 5eanin& it becomes &eneral> when Allah leI it o$en
ended> it becomes &eneral to encom$ass all of !maan so that it includes !maan in Allah> the
an&els> the boo4s> the 5essen&ers> the "adhaa’ and "adar> and the details of all of that.
The third $oint is> when Allah leI belie-in& o$en ended> it meant belie-in& in the &uidance
of Allah and not e-ery myth> fable> and su$ersCCon that you come across. For eHam$le> we
ha-e solid *adith> and e-en before that we ha-e "ur’an> that tear a heart in fear> $ertainin&
to the $unishment of the &ra-e> or ma(ers of the Aa4hirah. Aet some $eo$le do not &et
mo-ed by it> because the !maan is not fully rooted and there is also lac4 of understandin& of
the "ur’an. %ut then you &et a story> you can smell it is fabricated a million miles away.
About someone who for eHam$le> &ot buried> and the &uy who buried him dro$$ed his
wallet in the &ra-e. Then when e-eryone was slee$in& at ni&ht> he remembered his wallet so
he went and du& u$ the &ra-e to &et his wallet. And no one has seen it but him and then he
found that body charcoaled and his faced was Wi$$ed o$$osite of the 9a’bah. And then to
to$ it o2> you scroll down and you @nd if you do not $ass this on to ten $eo$le> you are &oin&
to die> or your family members are &oin& to die. When Allah said to belie-e here> it is to
belie-e in the -erses> !maan> in the &uidance. !slam does not want you to be fable minded. A
belie-er is cle-er and astute> a belie-er is smart.
When the #ro$het 5uhammad sallallahu Dalayhi wa sallam went to !sraa’> and the "uraysh
&ot a hold of Abu %a4r. They said now we &ot Abu %a4r> the SiddeeE. This was before the
#ro$het sallallahu Dalayhi wa sallam> &ot to him. They said listen to this one Abu %a4r> your
friend> he come u$ with this bi& one. :an you belie-e your friend went from 5a44ah to
AEsaa and then to the se-en s4ies> and returned in less than one ni&ht; The man who is
called as-SiddeeE> he was a belie-er. *e was a belie-er> those who this -erse tal4s about.
#a&e N 68.
Aamanu> he was a belie-er in &uidance> not a fable minded man. *e set the rules strai&ht
and he said the statement strai&ht in a few words. *e said if he s$o4e it> it is the truth+
_ -~

- -

-

J

ا-

ن ا-

ن إ

5eanin& you &uys are $robably liars> but if this really came from the #ro$het 5uhammad
sallallahu Dalayhi wa sallam> it is true> it is a done deal. !f it is in the "ur’an> if it is in the
authenCc *adith> whether it enters your mind or it does not enter your mind> we really do
not care about your mind> but do not be &ullible to belie-e in e-erythin& you hear.
T9OSE )9O 5O $OO5 5EE5S
:ر~علا) ...~ ا=

لا~

لا ا;ل

م ع ;

ا;ن

م

' , ي-ل

ا V

إ

* (
DAmilus-Saalihaat J~ ا=

لا~ لا ا;ل

م ع K> those who do &ood deeds. This is the second one.
Aamanu> the @rst one is belie-e. DAmilus-Saalihaat> do &ood deeds. Allah in @Iy one -erses>
directly combined between !maan and &ood deeds. !maan must ha-e acCons and conduct.
0ote the order of how acCon comes aIer 4nowled&e. There can be no &ood deeds eHce$t
aIer !maan> which cannot ha$$en without 4nowled&e. So 4nowled&e then !maan> one and
two> or you can $ut those at the same le-el actually> and then the neHt one is to act on it.
T9E0E IS NO I8AAN )IT9O,T ACTION
This is $roof that there is no !maan without acCon. Those you confront about $erformin&
acCons of !slam and then you 4now you &et answer always> !maan is in my heart. The "urTan
when combinin& between Aamanu wa DAmilus-Saalihaat @Iy one Cmes> in reality> declares
them liars> those are liars. We are not tal4in& about someone who said his Shahaadah in
1huhr and before DAsr he died and you say> oh is he a 5uslim or not. *e did not ha-e the
o$$ortunity to eHercise any of the acCons in !slam> we are not tal4in& about eHce$Conal
situaCons li4e that. ,Hce$Conal situaCons where the Cmin& of any obli&atory act ne-er
occurred. We are tal4in& about decei-ers who li-e a lifelon& Cme -oid of deeds and when
you a$$roach them> they say !maan is in my heart.
!maan is li4e a seed in the heart and it is also li4e a seed when you want to &row a Wower. !f
you do not &i-e that seed water> if you do not care for it> if you do not nourish it> what
ha$$ens to that seed; That seed dies> it ne-er &rows. !f that seed stays there for two or
three wee4s with no acCon> no care for it> that !maan> that seed dies and becomes
worthless. So you need deeds to li-en your heart. Al-!maan *ayyaat al-"uloob J-ا-= نامي(ا
~;ل-لاK> !maan is your internal life. Wal-DAmalu *ayyaat adh-1haahir Jرها=لا -ا-= Jمعلا;K>
acCons are your eHternal life. 0othin& can ha-e life internally and not eHternally> or the
#a&e N 686
o$$osite. And if they do ha-e life> one way or the other and not the other> it is &oin& to be
tem$orary and the other missin& half is &oin& to 4ill the other half.
Those who say they belie-e and stay wee4s> months> or years -oid of acCon yet claim !maan>
they in reality ha-e the traits of the Shaytaan or the traits of 9u2aar "uraysh or e-en
Fir’awn. 'oo4 at the -erse of Allah+
:Jمنلا) ...م

| ~

-

ن'

ا| -

ن

-

-

-

~

ا;

ا| -

ا;-=

ج

'' (
The 9u2aar> Allah is tal4in& about them. They belied in the Ayaat> thou&h their own sel-es
were con-inced. !nside> internally> Allah who 4nows in the hearts said internally in their
hearts> they had !maan. They internally had con-icCon but their outer acCons resisted and
they were declared as disbelie-ers. Those who claim to belie-e> -oid of acCons in their li-es>
resemble Fir’awn because dee$ down Fir’awn was li4e this cate&ory> amon& those who
belie-ed in his heart. *ow; #ay a(enCon. %etween the status of Fir’awn where he used to
say+
:~اع,انلا) ل

ع ل

ا م

-

-

ر

ان

'

... ى
ـ
'' (
! am your su$reme lord> and sayin& ! belie-e in the 'ord of 5usa> he said that in his last
moment> between the two is moments. When one &ets aYicted> he usually turns to that
which is &enuinely in his heart. Aou see someone astray for @Iy years or more or less> he
may be in the $ea4 of his arro&ance. Then he &ets told he &ot cancer and he is &oin& to die>
suddenly he turns to Allah. Someone ! 4now of recently> ! heard of from his family member>
someone who used to &o to the eHtent that the curse of Allah was on the C$ of his ton&ue.
*e &oes to the hos$ital in a $ainful disease> -ery $ainful disease. Suddenly> this arro&ant
tyrant who used to slander and curse Allah is tellin& his family to teach him how to ma4e
Salah and he be&s them for for&i-eness for -iolaCn& their ri&hts. What ma4es the hidden
truth surface in that hardshi$; 1oes one acEuire the truth so suddenly and drasCcally aIer
bein& ill> or was it buried within him and it &ot dusted o2 with a calamity; Usually> those
sudden> drasCc chan&es li4e that are the result of the truth bein& buried> the calamity comes
and dusts o2 that and the truth surfaces. !t is li4e a red car$et> $robably the best way to
eH$lain it is li4e a red car$et. A red car$et o-er Cme> es$ecially in our old countries> the dust
is in that re&ion> you ta4e a sCc4 which is li4e the calamity> you hit that red car$et> the red
colour resurfaces.
The $oint is the truth is in a lot of the 9u2aar who Allah s$o4e about. Allah said+
...ا| -

ن

-

-

-

~

ا;

...
The truth is within them. They are certain about the truth in their hearts> but it was useless
because there was no acts to follow alon& with it. The acts of the ton&ue> the acts of the
body $arts. The truth was hidden in Fir’awn> it did not hel$ him because there was no act. !n
#a&e N 68<
fact> the acts resisted that which was in the heart. The summary and $oint is that internal
belief in !maan must coincide with the eHternal belief which is acCon. !f one claims he has
internal and Cme and Cme and Cme $asses with absolutely no eHternal $racCce> he is not a
belie-er.
The best eHam$le that ! ha-e been usin& for $ossibly two decades is in ma(ers of life> would
one be saCs@ed with another $erson with Bust the heart belief> heart lo-e> when we deal
with each other; !f you do not acce$t ma(ers in this life with the heart only> then how can
you eH$ect that they be acce$ted in the ma(ers of the life aIer; !f a husband tells his wife !
lo-e you and ! lo-e you and ! lo-e you all day and all ni&ht yet he does absolutely nothin& to
show that lo-e. 0o Bob to su$$ort her> does not ta4e care of the 4ids> does not hel$ her
around the house> sits on the couch all day and tells his wife he lo-es her. What is the
common statement that the wife says; !f you lo-e me> you would show it. And then of
course she is &oin& to &o to the Shay4h and @le for 9hula. !f you do &ood in wor4> in school>
your teacher> your boss> whate-er it is> says ! li4e you> you did absolutely &reat and he
showers you with the most eloEuent $raises> he lo-es you. Aour natural reacCon is> if ! am all
that then show me. !f ! am &ood then where is the &rade> where is the A $lus> where is the
$romoCon> where is the raise;
ACTIONS )IT9O,T I8AAN
The Wi$ side of this is> acCon with no internal !maan is -ery dan&erous as well. The $ea4 of
deeds is for the a$$arent deeds to coincide with the internal !maan. Those who ha-e deeds
with no internal foundaCon ha-e in reality> as$ects of the 5unaa@Eeen> the hy$ocrites and
Wi$ Wo$$ers. Those are the $eo$le who you really @nd with rela$se> those are the rela$sed
in their belief. The ones who rela$se are this 4ind of cate&ory. Aou see him with the
a$$earance that he is a true> de-out 5uslim. To you it a$$ears li4e that> then suddenly he is
the total o$$osite. Those are the $eo$le who really> in reality> had the eHternal but were
hallow internally.
'et me &i-e you an eHam$le. All this is cleared by eHam$les> that is why ! ha-e to &i-e you an
eHam$le for each one of these. ,arly in this century> there was a man called Abdullah al-
"aseemi. *e li-ed from .)77 to .))6> he was born in Sa’oodiyyah and he eHiled himself to
,&y$t. *e wrote boo4s defendin& !slam> he wrote boo4s defendin& !maam 5uhammad !bn
Abdul-Wahhaab. *e wrote boo4s refuCn& sects> he wrote boo4s refuCn& atheism> this was in
the early $art of the century. Abdudh-1haahir Abu Samh> one of the !maams the *aram
bac4 in the days> he died .)/6 Rahmatullahi DAlayhi> he wrote a $oem commendin& this
man> Abdullah al-"aseemi. *e wrote a $oem> for his &reat 4nowled&e> for his ser-ice to
!slam. Abdullah al-"aseemi wrote boo4s> ! read a lot of his boo4s and truly> his old boo4s>
you bene@t from them.
*e has a boo4 for eHam$le> As-Siraa’ %aynal-!slam wal-Wathaniyyah> his most $o$ular boo4.
*e has a boo4 called Al-%urooE An-0aBdiyyah> he res$onds to those who claim that one can
#a&e N 688
ha-e intercession with creaCon> basically tal4in& about the maBor Shir4. *e has a boo4 called
5ush4ilaaCl-Ahaadith An-0abawiyyah wa %ayaanuha> he res$onds -ery eloEuently to
Atheists who claim reason o-er $roof. *e has a boo4 called Al-Faslil-*aasim %aynal-
Wahhabiyeen wa 5u4haalifeehim. And he has another boo4 called Shuyoo4h Al-A?har> and
he has another boo4 called Ath-Thawrah Al-Wahhaabiyyah. %oo4s where he defends the
true Tawheed and the followers of true Tawheed. *e has the $o$ular boo4 *ayaat
5uhammad> he has a boo4 with commentary on that boo4. !f you read his boo4s or if he
had bac4 then ta$es or Aoutubes> this would ha-e been one of the bi&&est !maams on the
$ath of the Salaf. Gi&orously defendin& !slam and the core of Tawheed> not Bust re&ular !slam>
the core> core of Tawheed. That is how is loo4ed> that is how it a$$eared> but was it really
li4e that;
!n reality> he is an eHam$le of one whose outer acCon did not match his internal acCon. 'i4e
many of the i&norant heads that you see today> maybe not at the same le-el of him> but it is
the same $roblem. Those who went from a$$arent tal4 of Ayaat and Ahaadith and Tawheed
and sayin&s of the Salaf> they went from that @Ieen years a&o> to suddenly they are now
modernists or ri&ht at the border of bein& modernists. From u(erin& "ur’an and Sunnah to
now bein& more li4e $oliCcal analysts> instead of tal4in& "ur’an and Sunnah they are worthy
of ta4in& the $osiCon of =ohn 9in& on :00. Some whose $resent day recordin&s refute their
recordin&s @Ieen years a&o> and @Ieen years a&o recordin&s> refute their $resent day tal4
and wriCn&s. Those are the $eo$le> both in the ,ast and the West > they are a-ailable in the
,ast and the West. The reality is> they may not ha-e &one to the eHtreme of al-"aseemi who
went to an Atheist aIer defendin& Tawheed> but they ha-e as$ects of> the common
denominator is the internal did not match the eHternal. 0as’alullah al-DAa@yah> that is a
$roblem. ! am sayin& it is not as bad as al-"aseemi because he went to a full blown atheist>
but these $eo$le> the internal did not match the eHternal.
For eHam$le al-"aseemi> who went from defendin& 5uhammad !bn Abdul-Wahhaab to a
$ure atheist. Why ! say it did not match; 'ater on> some of his close friends said that when
he was wriCn& these hardcore boo4s on Tawheed and DAEeedah> defendin& !slam> in his
$ri-ate seMn& with them he would debate with them ma(ers that were eHtremely unusual.
They would say how could this man tal4 about this. 3ne of his friends> ! read once> one of
the friends of al-"aseemi said at the Cme he was defendin& DAEeedah and Tawheed> is his
su$er seMn&s he would raise issues doubCn& the #ro$het 5uhammad sallallahu Dalayhi wa
sallam and Allah. We did not 4now about that> we seen the surface of his boo4s. Then his
friend said> then ! would see him in a &atherin& in the dayCme teachin& to a &rou$ and a
crowd> Sahih 5uslim. So then ! say to myself> the tal4 we had yesterday is Bust $robably
Shaytaanic whis$ers because it is im$ossible. At ni&ht Cme he is ha-in& doubts in the
#ro$het sallallahu Dalayhi wa sallam> in the dayCme he is teachin& Sahih 5uslim. The main
dia&nosis of the li4es of the "aseemi who went from Tawheeed carriers and defenders to
$ure atheists> is that there was a mismatch between the internal and the eHternal. The
internal !maan did not coincide with the eHternal.
#a&e N 68/
When you are as4in&> as4 Allah li4e the #ro$het 5uhammad sallallahu Dalayhi wa sallam+
4

ني- ىل

ع ¿-

ل

-

~ -

-

~

-

ل

ا ب

ل

-

م

اي

The authenCc *adith that the #ro$het 5uhammad sallallahu Dalayhi wa sallam used to ma4e
a 1u’aa> in al-=aami’ as-Sa&heer. 3h Allah the turner of the hearts> 4ee$ my heart @rm on
your reli&ion. !n reality that 1u’aa means> 4ee$ my internal and my eHternal runnin& at the
same $ath> so ! can be and remain steadfast on the Tahweed.
ALL 5EE5S A0E INCL,5E5 IN T9IS FE0SE
...~ ا=

لا~

لا ا;ل

م ع ;

ا;ن

م

' , ي-ل

ا V

إ

:ر~علا) * (
DAmilus-Saalihaat @nally> is &ood deeds. DAmilus-Saalihaat is &ood deeds> act on !slam. This is
the second characterisCc of the as$ects of sa-in& you from bein& amon& those that are at
loss. This includes e-ery 4ind of deed> both the internal acCons of the heart> that is included>
and the eHternal by your ton&ue> your hands and body $arts. That is all included> any deed is
included in this -erse> DAmilus-Saalihaat. Whether it may be an ordain> whether it be Sunnah>
whether it may be a ri&ht of Allah> whether it may be a ri&ht of a human bein&. All of that is
included in DAmilus-Saalihaat> DAmilus-Saalihaat encom$asses all deeds> heart acCons and
body acCons.
A5FISE AN5 0ECO88EN5 )IT9 T0,T9 AN5 2ATIENCE
:ر~علا) ر

-

~

لا-

ا;

~

ا;

-

;

_ =

ل

ا-

ا;

~

ا;

-

;

... * (
Ad-ise and recommend to one another with truth and $aCence. These are number three
and number four of the four fundamental $rinci$les. !maan is not li4e a roc4> they @nd roc4s
thousands of years old and they @nd it Bust li4e it was. Aou can ha-e a roc4 and you $ut it for
centuries to come and it ne-er chan&es. !maan is not li4e that> it would be nice if !maan was
li4e that but !maan is not li4e that. !maan Wuctuates and there are forces behind that
WuctuaCon> behind that chan&e.
Aou ha-e the force of an-0afs+
:~~;ي) ...ء

;~

لا-

-

ر

ام

ل

,

-

ن

لا ن إ

... º* (
There are three thin&s. 0umber two> Shayateen al-!ns and then you &ot Shayateen al-=inn
which are menConed in the "ur’an. These forces are out to &et you> someCmes one of them
a(ac4s you> someCmes two a(ac4 you and someCmes you &ot all three on you> a(ac4in&
you to mis&uide you. SomeCmes they a(ac4 you with full force> someCmes they a(ac4 you
li&htly. So how do you 4ee$ all these forces in chec4; Two ways+
#a&e N 686
:ر~علا) ر

-

~

لا-

ا;

~

ا;

-

;

_ =

ل

ا-

ا;

~

ا;

-

... * (
Ad-ise and recommend in truth and $aCence. Aour brothers> your 5uslim brothers and your
5uslim sisters hel$ you restrain the e-il 0afs> the tem$taCon. The tem$taCon of the
Shaytaan> the tem$taCon of the =inn and the !ns> the e-il !ns that insC&ate you to do
*araam. %y how; %y the ri&hteous ad-isin& you. Aou need your brothers because when one
is alone> he melts. !f you ha-e ten cu$s and you $ut one ice cube in each one of those ten
cu$s> then you ha-e one cu$ by itself and you ha-e ten cubes in that cu$. Which one melts
faster; When each one is indi-idual> it is &oin& to melt faster.
:ر~علا) ر

-

~

لا-

ا;

~

ا;

-

;

_ =

ل

ا-

ا;

~

ا;

-

... * (
5A;)A9 IS NOT A 8ONO2OL6
Why did Allah say Tawaasaw Jا;~ا;-K instead of Awsaw Jا;~;'K; The reason for the word
Tawaasaw rather than Awsaw is> it was used because ad-isin& and recommendin& the truth
and $aCence is not directed to a certain cate&ory of belie-ers. !t is for e-ery belie-er> for
e-ery &rou$> for e-ery cate&ory. Tawaasaw is 1a’wah. 1a’wah is not a mono$oly nor is it
eHclusi-e> it is not for a certain cate&ory o-er another> it is not eHclusi-e for some o-er
another. *ad it been Awsaw> then it may ha-e been directed to a certain &rou$. %ut when it
is Tawaasaw> it means it is o$en for all> it is the duty of all. !t is the duty of all what; !t is the
duty of e-eryone to ad-ise and the duty of e-eryone to acce$t ad-ice> that is what
Tawaasaw means instead of Awsaw. There is no one be(er than another in this> there is no
Shay4h immune from &eMn& ad-ice and there is no students> there is no laymen immune
from &eMn& ad-ice or &i-in& ad-ice. Students> Shay4hs> !maams> we are all eEual> there is no
hierarchy in this ma(er> we are all to&ether in this ma(er.
'i4e some countries for eHam$le> they ha-e the a&ency called The A&ency of the #ro$a&aCon
of Girtue and the #re-enCon of Gice and some countries> they try to limit ordainin& the &ood
and 1a’wah to that &rou$ ri&ht there. *ad it been Awsaw they would ha-e had $roof but
when it is Tawaasaw no> e-ery belie-er must ad-ise his brother and e-ery brother must
acce$t. We are all in this eEual> there is no send bu(on yet no recei-e> we ha-e all &ot in this
ma(er> a send and a recei-e bu(on.
A5FISIN$ IS A $0O,2 EFFO0T
A belie-er to a belie-er is li4e two hands> one washes the other. 3ne hand cannot wash itself
by itself> you need another hand to wash the hand and that is what a belie-er is to another
belie-er. !f you want others to acce$t your teachin& and ad-ice> then you start with yourself
no ma(er who you thin4 you are> you start by acce$Cn& ad-ice o2 other $eo$le. We all ha-e
our faults> Wallahi we all ha-e our faults and we all ha-e our wea4ness. The Ummah is one
body and we are here to hel$ each other in this wea4ness. Someone may ha-e a wea4ness
#a&e N 687
in doubts> doubts are li4e Shubuhaat J~ا|-شK. *e &ets doubts for eHam$le about Allah>
many $eo$le &et that doubt> the Shaytaan insC&ates it and he reaches a le-el where he
be&ins to insC&ate doubts e-en in Allah> in the eHistence of Allah. Some $eo$le be&in to ha-e
these Shubuhaat but there is another $erson> a belie-er who is stron& in resisCn& the
desires> the Shahawaat J~ا;|شK. The women> the musical instruments and that is called
Shahawaat.
The one who is stron& in doubts has wea4ness in loo4in& at *araam for eHam$le> so the one
stron& in an area hel$s his brother that is wea4 in the other area. !f you are stron& in
Shubuhaat> you hel$ your brother who is wea4 in Shubuhaat. Aou are stron& in Shahawaat>
you hel$ your brother who is wea4 in Shahawaat. The tree of !maan in order for it to be
sustained> needs to be watered> you nourish your !maan by ad-isin& each other. 'oo4 at the
table in your house> you lea-e for a month or two or you are li-in& in the house and you Bust
do not wi$e it o2> it becomes dusty. When we ad-ise each other and recommend for each
other> it is wi$in& the dust o2 the table> o2 the hearts.
0ote the Surah starts o2 with !man alone> Aamanu> 1eeds> DAmilus-Saalihaat> it is alone>
more li4e an indi-idual ca$acity. Aamanu> belie-e> DAmilus-Saalihaat> more li4e an indi-idual
ca$acity. 0ow when it &ets to ad-isin&> it is li4e a &rou$ li4e seMn& because as a 5uslim> you
are a member of this Ummah. 0ow it is a &rou$ e2ort> the Ummah all to&ether> all that
comes from Wa Tawaasaw Jا;

~ ا;

-

;

K.
9A== 0EFE0S TO ALL OF T9E 0EFELATION OF ALLA9
The third fundamental $rinci$le> ad-isin& in *aEE> that is in reality what the author
menConed> 1a’wah. That is what we tau&ht in the third $rinci$le. *aEE here+
:ر~علا) ر

-

~

لا-

ا;

~

ا;

-

;

_ =

ل

ا-

ا;

~

ا;

-

... * (
*aEE here is a word used to summarise the re-elaCon of Allah> the "ur’an and the Sunnah.
2ATIENCE
2ATIENCE IS I82LIE5 T90O,$9O,T T9E S,0A9
The fourth fundamental and @nal $rinci$le here is> Sabr> $aCence. #aCence comes at the end
li4e a bonus> this is li4e a bonus. !t comes on to$ of all the &ood that we ha-e already been
tal4in& about in this Surah. !f you loo4 in between the lines of this Surah> Sabr> $aCence is in
reality within the lines of the Surah four Cmes.
3ne+
#a&e N 68
:ر~علا) ...ا;ن

م

' , ي-ل

ا V

إ

* (
A &reat $orCon of !maan comes throu&h Sabr. Some scholars were Euoted as sayin& Sabr is
half of !maan. That is one> it is menConed in between the lines ri&ht there.
The second one+
:ر~علا) ...~ ا=

لا~

لا ا;ل

م ع ... * (
Those who do &ood deeds. !s Sabr> $aCence> not $art of &ood deeds; We said DAmilus-
Saalihaat is all the deeds. !s $aCence not deeds; So it falls under number two.
:ر~علا) ..._ =

ل

ا-

ا;

~

ا;

-

;

... * (
Fi-e ad-ice. !s Sabr not included in the &eneral word of *aEE; We said *aEE is all the "ur’an
and the Sunnah> so is Sabr not $art of that; So it is in the third one.
2ATIENCE 0EFE0S TO ALL T62ES OF 2ATIENCE
%ut then @nally> it is s$eci@ed indi-idually to show how im$ortant and essenCal and mi&hty it
is su$$osed to be in your life and for you to achie-e success. That is why it is menConed at
the fourth le-el of the Surah. #aCence to be obedient to Allah> $aCence to stay away from
the sins> and $aCence in trials and tribulaCons. !n class number ten and ele-en> we tal4ed
about $aCence in de$th as the fourth fundamental $rinci$le so there is no need to &o o-er
that. We are Bust tal4in& about these ma(ers in relaCon to the Surah. 9ee$ in mind thou&h>
$aCence here refers to all $aCence> all ty$es of $aCence. Small ma(ers and bi& ma(ers>
e-en $aCence from boredom. The @rst thin& that ! was tal4in& about in the class today>
$aCence from not bein& bored.
'i4e we menConed in the start of the class> the Shaytaan will come and cast boredom u$on
you> to deter you from !baadah and from &ood deeds> so you ha-e to ha-e $aCence to resist
that. Also you ha-e to ha-e $aCence in what you are all doin& here> you ha-e to ha-e
$aCence in learnin&> to learn> and in e-erythin&. For eHam$le in !baadah> if you ta4e a hu&e
Bu& and $oured it o-er a $lant and you @nished that Bu& and lea-e it> what ha$$ens; 3r is it
be(er to &o to that $lant and e-ery day $our a cu$ or two> and then the neHt day $our a cu$
or two> which one is a be(er scenario; To $our that hu&e Bu& and Bust lea-e it> or e-ery day
$our a cu$ or two; That $lant will ne-er sur-i-e if you $our the whole Bu& and Bust lea-e it>
you must $our a cu$ or two for it to stay ali-e.
Amon& the Shaytaanic tacCcs is that someCmes he lets one &o forth in some !baadah.
Someone newly into !slam> or he may listen to a 9hutbah or a lecture> suddenly he wants to
do "iyaam from !shaa’ to FaBr. That is why in my tal4 on The UlCmate #leasure of a %elie-er>
the one on "iyaam> ! said start> but start slow and &radual. 5a(ers that start &radual and
#a&e N 68)
conCnue are be(er than that bi& lum$ sum that you do at one Cme and that is the end of it>
that bi& Bu& that you $our and Bust lea-e the tree. The Shaytaan may let one do "iyaam all
ni&ht> so he can $our all the water he has. So the neHt day and followin& days and wee4s and
years> he will not do anythin&.
!slam is a ste$ by ste$ $rocess> so you ha-e to ha-e $aCence to resist boredom in the
Shaytaanic tacCcs in !baadah. 'i4e !baadah for eHam$le> you need $aCence in what you are
doin& here> what you are doin& here is learnin&. Aou see someone comin& so ea&er and
$assionate about learnin&> then a few months later> that $assion for learnin& !slam and
Tawheed and all that suddenly dies and fades away. Aou need $aCence> that is why.
SomeCmes there is a reason behind it and someCmes it is totally from the Shaytaan. ! 4now
many> many who for eHam$le want to &o to 5adinah and you 4now there is an a$$licaCon
$rocess. They are $assionate about a$$lyin& and Cme &oes by. %y the Cme they send their
$a$ers in and by the Cme they &et acce$ted> their $assion for Talab al-D!lm has faded and
died away and they do not want to &o no more.
That is why al-9hadr 4e$t tellin& 5usa Dalayhis salaam in the "ur’an+
... :~|-لا) ا ر

-

~

¿

ع م

¿

-ط -

~

-

4

ن

إ

`` (
Aou are here in a noble cause> Talabul-D!lm> so you need $aCence. Aou do not learn !slam
o-erni&ht> it reEuires $ersistence and $aCence.
SomeCmes you must be $aCent with your teacher> you &ot to ta4e that. ! ha-e sat in front of
some Shuyoo4h> four years ! can remember one of them> ! do not remember ! ha-e seen a
smile on his face. And if you as4 him> when you as4 him and you ha-e to as4 him> the
chances are slim that you are not &oin& to &et scolded and embarrassed but that ne-er
caused us to lea-e their si&ht. 'et me tell you> Shay4h Ahmad %aathaf as4ed a famous
Shay4h> 1r. 0aasir al-DAEil> he has a 5asters and #h1 in DAEeedah. Gery 4nowled&eable in
DAEeedah> he tau&ht &eneraCons. *e was as4ed> who is the most 4nowled&eable in
DAEeedah. This Shay4h> Shay4h Ahmad is as4in& Shay4h 0aasir al-DAEil> who is the most
4nowled&eable in DAEeedah; Shay4h 0aasir al-DAEil said> ! do not 4now anyone on the face of
this ,arth more 4nowled&eable in DAEeedah than Shay4h Abdullah al-Fhunaymaan. *e has a
#h1> Shay4h Abdullah al-Fhunaymaan. ! actually belie-e that to be a -ery accurate
statement> if not> maybe -ery> -ery> -ery close to it> actually it is a -ery> -ery accurate
statement.
This Shay4h> Abdullah al-Fhunaymaan> he tau&ht me and my father before me. And when he
tau&ht me> ! used to freEuent his house a lot. 5y father called him at one $oint and
reEuested that he teach me. !n addiCon> he tau&ht us in the !slamic Uni-ersity> he was a
teacher there in the re&ular curriculum of the !slamic Uni-ersity. *e also had a chair in the
*aram where he tau&ht at Cmes three days a wee4 between 5a&hrib and !shaa’ and at
Cmes> four Cmes a wee4 between 5a&hrib and !shaa’> and ! also freEuented his house. ! may
#a&e N 6/7
be mista4en> ! do not want to $ut this on my account> but loo4in& bac4 at it> ! do not thin4 !
ha-e e-er seen him> e-er smile durin& my stay with him or my study with him.
! actually once too4 a friend with me to his house. ! was &oin& to &o learn somethin& and !
too4 a friend> ! ta&&ed alon& a friend with me. 5y friend> durin& when we were tal4in&> he
as4ed a EuesCon and he &ot scolded real badly. When we &ot bac4 in the car> he said> do not
e-er brin& me here a&ain. *e was tou&h and !nshaa Allah it is because he wanted to raise
$eo$le $ro$erly> maybe it is his nature> ! am there to learn from this &iant and that is what it
is. 5ay Allah &rant him and my father a lon& life full of deeds and %ara4ah.
The $oint is> one needs $aCence in e-ery as$ect of learnin&. Today> if you do not baby your
students> one loses $aCence suddenly and he is &one. And you will be luc4y if you do not
@nd him $osCn& somethin& ne&aC-e about you> if you do not $am$er him or her. 9ee$
$aCence between your eyes> it is a Bourney> you are on a Bourney on Talab al-D!lm and you
need $aCence for it. And that is what you &ot to 4ee$+
ر

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:ر~علا * (
T9E STATE8ENT OF AS9+S9AAFI;EE
The @nal comment for the dee$ students of 4nowled&e is> it $ertains to the comment the
author menConed at the end of this Surah. *e said+
V

إ ه -ل

=

ىل

ع ة

=

=

ل

ا J

,

ن

'

ام

;

ل

: Š ىل

اع

-

ل

ا ه

م

= ر

Š ¿

ع -ا~

لا J

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*e a(ributes this statement to ash-Shaa@’ee. The author said ash-Shaa@’ee said> if nothin&
else but this Surah would ha-e been re-ealed and nothin& else> this would ha-e been
suOcient.
There is an issue with this statement ri&ht here. 0ote> @rst of all> note the statement. What is
meant by this statement is not that we do not need nothin& else but this Surah> you do not
set the "ur’an aside and Bust ta4e al-DAsr. What is meant is that this Surah is suOcient to
show you an ins$iraCon> an outline> an encoura&ement to direct you to the $ath of &uidance
and sal-aCon. That is what they mean when they Euote this Euote. And noCce ! say what is
meant by this statement if some scholars use it> since ! do not belie-e that this was the eHact
wordin& of ash-Shaa@’ee Rahimahullah. This as it is Euoted in this boo4let> ! do not thin4 it is
the eHact wordin& of ash-Shaa@’ee Rahimahullah. This statement as menConed in Usool Ath-
Thalaathah is nowhere to be found by a chain.
#a&e N 6/.
3ne of my Shuyoo4h> a &reat 5uhaddith> Shay4h *ammaad al-Ansaari Rahmatullahi DAlayhi>
he is a &reat !maam from 5ali. *e leI 5ali at a youn& a&e to esca$e the French terrorists
bac4 in the days and he landed in 5a44ah and 5adinah> where he conCnued his studies and
he is a -ery $rominent DAalim. Amon&st his students are !bn =ibreen> %a4r Abu Layd> Saalih
Aalish-Shay4h> Shay4h Umar Fallaatah and DACyah Saalim both of who were my teachers> and
amon& his students is Shay4h Saalih al-*usayni. This Shay4h> *ammaad al-Ansaari> he died
Rahmatullahi DAlayhi in> ! belie-e it was .))7 or close to that.
'et me say before ! &o on> based on many reEuests when ! menCon these DUlamaa> many
wanted to 4now more> and !nshaa Allah if we ha-e Cme> ! will menCon a short &lim$se on
these &iants of !slam to re-i-e their menCon because they are the leIo-er of the followers of
the Sahaabah and because when you 4now about the true DUlamaa> you will end u$ 4nowin&
who is an DAalim and who is not.
Anyway> when ! as4ed Shay4h *ammaad al-Ansaari once in his library about this statement>
he had a library that was o$en to the $ublic> he said he does not 4now of any chain of
authenCcity where that statement as menConed in this boo4let can be found. And ! ha-e
heard from another student of D!lm> Albaani said a similar Euote. And actually> if ! did not
learn but this from Shay4h *ammaad al-Ansaari> it would be worth me ma4in& 1u’aa for him
for the rest of my life. And he tau&ht me $lenty> may Allah raise his ran4 to Firdaws. *e said
in many boo4s that he researched> he could not @nd it. *owe-er in 5anaaEib ash-Shaaf’iee
for al-%ayhaEi> there is a chain for similar statement. The statement &oes+
¿- ,

ا ن

لا ر

-

-

;

ل

- -ه -

ر

;~

لا م

| -

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-

ل

!f $eo$le contem$lated this Surah> it would be suOcient enou&h for them. !t is a li(le bit
di2erent. *owe-er this $ro$er wordin& is a(ributed to ash-Shaa@’ee and Shay4h *ammaad
al-Ansaari said it is a(ributed to ash-Shaa@’ee with a solid chain> unli4e the other statement
that is menConed in this boo4. Why; First of all we should use this one> because it actually
has a chain to it. Second> it is more clear> the statement is more clear as to what ash-
Shaa@’ee is tal4in& about. Also> if you read the wor4s of !bn al-"ayyim and !bn Taymiyyah his
Shay4h> and !bn 9atheer and ash-ShanEeeC> they all menCon it+
¿- ,

ا ن

لا ر

-

-

;

ل

- -ه -

ر

;~

لا م

| -

-

-

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They do not menCon it li4e it is menConed in this boo4let.
So now> why did the author here say the other one which is+
م

| -

-

-

ل

-

ر

;~

لا - -ه V

إ ه -ل

=

ىل

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Why did he use that; !f the correct one is the one in 5anaaEib ash-Shaaf’iee> why did the
author here use it; Why did he not use+
#a&e N 6/6
يفف س
س
ا ن
ن
لا ر
ر
ك
ن
ف
ر
و
و
ل
ر
- -ه -

ر

;~

لا م

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ل

,-en thou&h it has a chain and the meanin& is more clear. !t may be that the author here
Euoted the meanin& and not the word for word -erbaCm of what ash-Shaa@’ee said. And if
you loo4 into the wor4s of 5uhammad !bn Abdul-Wahhaab and those who mastered the
wor4 of the !maam> the author of this boo4let. At Cmes> you 4now when you study the
boo4s of someone for so lon&> you &et to 4now a trend of how he writes his boo4s. So some
of the DUlamaa said that he Euotes by meanin&. So there is no $roblem in the fact that he
Euoted by meanin&> but we should sCc4 to the one with a solid chain> because @rst of all it
has a chain and second of all the meanin& is clearer.
Wa =a?a4um Allahu 9hayr. We went a li(le bit too lon&> but Alhamdulillah we did a $orCon of
what we were su$$osed to do of Tafseer Surat al-DAsr.
CLASS FO,0TEEN
This is our fourteenth class on the elucidaCons of Al-Usool Ath-Thalaathah. We @nished our
four introductory> fundamental $rinci$les. The @rst one was 4nowled&e> 4nowled&e in Allah>
the #ro$het 5uhammad sallallahu Dalayhi wa sallam> and the %oo4. Then number two was
to act on it. 0umber three was to con-ey it. 0umber four was to be $aCent u$on that. The
$roof for the four fundamental $rinci$les was Surat al-DAsr. !n fact> these four $rinci$les are
ta4en directly out of Surat al-DAsr. Finally> in conclusion to the @rst four fundamental
$rinci$les> and with this we will conclude the @rst cha$ter !nshaa Allah Ta’aala> the author
substanCates the $roof with a cha$ter Ctle from al-%u4hari.
A C9A2TE0 TITLE F0O8 SA9I9 AL+B,K9A0I
*e says+
.J

م

ع

لا; J

;

-

لا J

-

-

م

ل

ع لا ~

ا-

: Š ىل

اع

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= ر

Š ¡

ر

ا=

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لا J

ا-

;

:-م=م) 4

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ن-

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إ

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ل

إ

V

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ل-لا;

ــ
'° .J

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ع

لا; J

;

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لا J

-

-

م

ل

ع لا-

'

--

-

(
*e Euotes a Ctle in al-%u4hari> a cha$ter where the Ctle is> in al-%u4hari> may Allah ha-e
mercy u$on him> he said cha$ter 4nowled&e $roceeds s$eech and acCon. And the $roof is
the sayin& of Allah subhaanahu wa ta’aala> the 5ost *i&h+
:-م=م) ...4

-

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ــ '° (
#a&e N 6/<
9now> that there is none who has the ri&ht to be worshi$ed but Allah> and as4 for&i-eness
from your 'ord for your sins> a -erse in Surat 5uhammad. Then> this is $art of the Ctle sCll>
so he be&an by menConin& 4nowled&e before s$eech and acCon. That is the end of the Ctle>
that is the Ctle.
'ast wee4 we menConed that there was a minor discre$ancy in the author EuoCn& a Euote>
a(ributed to ash-Shaa@’ee. And we said it is $ossible that the author menConed it by
meanin&. *ere> in EuoCn& al-%u4hari> there is two sli&ht -ariaCons in that Euote. When you
return and &o loo4 in the ori&inal %u4hari> you are &oin& to @nd two sli&ht -ariaCons. !t is
really -ery minor> but it is somethin& worth noCn& for Talabatul-D!lm. The author says+
ىل

اع

-

ه

ل

;

-

J

-

ل-لا;

!f you &o loo4 in %u4hari> it says+
ىل

اع

-

ل

ا J

;

-

ل
%oth mean the same thin&> but sli&ht -ariaCons. The second -ariaCon is in the @nal last two
words where !maam 5uhammad !bn Abdul-Wahhaab added the last two words. The Euote
is> so he be&an with menConin& 4nowled&e before s$eech and acCon. The words that were
added is> before s$eech and acCon. That does not chan&e the meanin&> it actually clari@es
the meanin&> but that is not eHactly how it is in the Ctle of al-%u4hari.
!n DArabi it is+
J

م

ع

لا; J

;

-

لا J

-

-

م

ل

ع لا-

'

--

-

م

ل

ع لا-

'

--

-

That ri&ht there is where %u4hari sto$s ri&ht there> and conCnues on to somethin& else.
J

م

ع

لا; J

;

-

لا J

-

-

!s the addiCon o-er here. 0ow why did he do that; Why did he add that; Why is there these
-ariaCons; *e may ha-e Euoted by meanin&> or he wanted to eH$lain it a li(le bit more>
because those eH$lain it a li(le bit more. Some say he maybe had a -ersion of %u4hari>
where the Ctles not the *adith> the Ctles may ha-e been worded sli&htly di2erent.
The neHt issue should be who is al-%u4hari; Since we tal4ed about al-%u4hari> we should &i-e
a li(le &lim$se about his life. %ut since there is a lecture ! &a-e many> many years a&o> ! will
refer you to that to listen to it and see the life of al-%u4hari Rahimahullah. That is what we
will do freEuently> whene-er we tal4 about somethin& and it is to be menConed a&ain> we
will refer to it where we menConed it at so to co-er more 4nowled&e in less Cme.
#a&e N 6/8
)96 5I5 T9E A,T9O0 ,SE A C9A2TE0 TITLE F0O8 B,K9A0I AS 20OOF7
The com$ilaCon of %u4hari Rahimahullah is worthy of bein& wri(en in in4 of &old> we all
4now that. !t is a com$ilaCon whose chains are li4e the stars> the $eo$le in the chains are
li4e the stars in the s4y. That com$ilaCon has been honoured by !Bmaa’ in both its merit and
ran4in&. !t is a com$ilaCon that eHterminated e-il and those accused of e-il. !t is a boo4 that
aOrmed BusCce and those who are Bust. That is not all. !f you loo4 at the or&anisaCon and
structure of the boo4> the delicate Ctlin& and how he or&anised it> there is e-en more
informaCon to &et out of that. !t is not unusual for you to read in boo4s of DUlamaa> they
want to tal4 about somethin&> and then they are &oin& to bac4 it u$ and say+
¡

ر

ا=

-

لا J

ا-

Al-%u4hari named his cha$ter this and that> to bac4 u$ a $oint that they are tryin& to ma4e.
The mere Ctle itself> so ima&ine if you &o to the Ahaadith of the #ro$het 5uhammad
sallallahu Dalayhi wa sallam.
'et me &i-e you an eHam$le which will ma4e you understand it be(er. A student of
4nowled&e once did a re$ort on whether it is be(er to ma4e mulC$le Umrahs in one -isit or
Bust to sCc4 with one Umrah. For eHam$le> you &o from here to 5a44ah in Umrah and you &o
to 5a44ah. 3nce you &et to 5a44ah> you &o to at-Tan’eem a second Cme li4e many $eo$le
do. Third Cme> you ma4e a fourth and @Ih and siHth and se-enth> you 4now numerous
Umrahs. 3r is it be(er to sCc4 to one Umrah; That is a FiEh issue dee$ly discussed and
dis$uted amon& the DUlamaa> e-en some of the four DUlamaa. The student of D!lm went and
studied and analysed and loo4ed at the $roof and he was tellin& his friend> the conclusion !
came with> is the reward is based on what you eHert of e2ort. So his friend told him> that is
eHactly the Ctle of a cha$ter in the boo4 of %u4hari+
ب

~

ن

لا ر

- -

ىل

ع - ر

م

ع

ل

ا ر

ج

'

~

ا-

An-0asab Jب

~ ن

لاK means Cre> what e2ort you eHert> so you &et reward based on your
e2ort. So the man said> Wallah if ! seen that> it would ha-e sa-ed me a lot of Cme.
=ust the Ctle itself> he may ha-e e-en loo4ed in %u4hari but what ha$$ens is a lot of Cmes
you are tryin& to search> you o-erloo4 the Ctle> you want to &o ri&ht into the centre. The
DUlamaa wrote boo4s on the Ctles %u4hari Rahimahullah used for his cha$ters. Aou will see
some of that in> if you ha-e> which you all do !nshaa Allah> you ha-e the elucidaCon of !bn
*aBr> he menCons that in his elucidaCon. Waliullah 1ehlawi and !bn *amaamah wrote
boo4lets or boo4s on the Ctles %u4hari Rahimahullah chose. Some scholars went bac4 and
forth wriCn&> did %u4hari mean FiEh o$inions when he chose the Ctles or were they merely
Bust Ctles that he &a-e; They &o on bac4 and forth in that. These were &iants> that if their
Ctles &i-e so much 4nowled&e> then ima&ine the boo4s that they wrote.
#a&e N 6//
This did not ha$$en by mere 4nowled&e alone> there were secrets between these &iants and
Allah that ele-ated them to such hi&h ran4s. %rothers tell me> when ! &et a la$to$ !nshaa
Allah> they want to download some $ro&ram that has siH thousand -olumes> li(le $ro&ram
that you can download siH thousand -olumes. 0ot -olumes> siH thousand Ctles of !slamic
boo4s and four to @-e Cmes as much as that in -olumes. So it is $robably li4e twenty
thousand or so -olumes> siH thousand -olumes at the C$ of your @n&ers. %u4hari> Sufyaan
!bn DUyaynah> !bn 5a’een and !bn *anbal> an-0awawi and !bn Taymiyyah and !bn al-"ayyim>
they needed a *adith> some at Cmes tra-elled the conCnent to &et a *adith. 0ow we &ot siH
thousand -olumes at your @n&erC$s. With all that 4nowled&e> why did no Talabatul-D!lm of
today or DUlamaa $roduce that which is close to any one of those &iants that we menConed
$roduced;
Aou read the wor4s of the DUlamaa li4e !bn Taymiyyah and !bn al-"ayyim and %u4hari and
their li4es and their cate&ories> in both EuanCty and Euality> and you &et astonished. These
were men who tra-elled by don4eys and camels> not by aero$lanes and cars. These were
men who were in and out of $risons and their life was full of stru&&les. They were not
wal4in& around with la$to$s in se-en star hotels. They were men who a lot of the Cmes>
wrote from the to$ of their mind> not by &oin& into boo4s or runnin& throu&h la$to$. Why so
much %ara4ah;
ه

لا ا;-

-

ا;

... ۖ :-ر--لا) ...ه

لا م

-

م

ل

ع

ي

;

'^' (
Aes> 4nowled&e is essenCal> but you ha-e to 4ee$ secrets between you and Allah that only
you and Allah 4now> to ele-ate you to such a hi&h le-el. ! belie-e they had such secrets that
their own wi-es and closest of all students did not 4now of.
KNO)LE5$E 20ECE5ES ACTION
So here> the -erse in %u4hari> that %u4hari uses+
...ه

لا V

إ

ه

ل

إ

V

ه

ن

'

م

ل

ع ا-

ــ
Fa’lam Jم

ل

ع ا-

K> 4now> that there is none that ha-e the ri&ht to be worshi$$ed eHce$t Allah>
and as4 for&i-eness from Allah for your sins+
:-م=م) ..., -نم ; م

ل

ل;

4

-

ن-

ل ر

-€

-

~

ا;

... '° (
Fa’lam> 4nowled&e $recedes acCon and sayin& and it is a condiCon for your acCon and your
sayin& to be acce$ted because 4nowled&e $erfects and corrects the intenCon and the
#a&e N 6/6
method you conduct your acts and sayin&. Al-%u4hari Rahimahullah uses the Ayah for $roof
on that> that 4nowled&e must be before acCons. And when we say acCons> we mean heart
acCons> we mean ton&ue acCons as well> and body $art acCons. This is $roof that a 5uslim
must start with 4nowled&e before he &oes on to sayin& or acCn&. And from an intellectual
$oint of -iew> 4nowled&e must $recede your acCons because> common sense> how would
you 4now how to $erform them if you did not ha-e the 4nowled&e; 'i4ewise> ta4e it from
your boss> your father> your em$loyer> your teacher> you want to $lease them. *ow do you
$lease them; Aou &ot to learn how to $lease them before you $lease them> because you
may do somethin& that may an&er them. So 4nowled&e comes before acCon> that is
common sense.
Aes> there is some thin&s which come throu&h innate nature> by the Fitrah. The 4nowled&e of
oneness of Allah> Tawheed> that comes throu&h Fitrah. That is why one is created on the
Fitrah> it is en&rained in the nature of man> Bust li4e your blood and your Wesh. Aou do not
ta4e your newborn> and when he is about to tal4 or he learns to tal4 > you say Shahaadah to
enter !slam. Aou teach him Shahaadah> howe-er> he is already 5uslim because it is
en&rained in him. 3ne thin& you &ot to ta4e into consideraCon is> e-en ma(ers with the
Fitrah> you &ot to sCll learn them because as Cme &oes by> there is eHternal> e-il forces
surroundin& one that taint e-en ma(ers of Fitrah. So that is why you &ot to learn it> e-en
those ma(ers that we 4now are Fitrah.
LAA ILAA9A ILLALLA9
...ه

لا V

إ

ه

ل

إ

V

ه

ن

'

م

ل

ع ا-

ــ
When one masters 'aa ilaaha illallah> there is the 4nowled&e of 'aa ilaaha illallah> he will not
be harmed by any 4nowled&e he missed out on. And whoe-er is i&norant of 'aa ilaaha
illallah> there is no 4nowled&e he can ascertain that will be of any bene@t to him. We are
tal4in& on a lar&er scale> the scale of the life aIer.
This is the word that the #ro$het 5uhammad sallallahu Dalayhi wa sallam said in Sunan at-
Tirmidhi> on the authority of Abu *urayrah+
ر

ان

لا ه

م

ع

ط

-

م

ل

~ ام

م

-

ه ‚ ر

م

¿- ا| ل

ا-

, م

: J

;-

ي

ن ا-

;

Whoe-er says it in his illness> a death illness> the *ell@re will not touch him. We s$end so
much Cme learnin& it> because accordin& to some of the 5ufassireen> one of the reasons is
that is the word that Allah $ut a $arable in the "ur’an> that is li4e a &oodly tree whose root is
@rm and @Hed in the ,arth and its branches are in the s4y. !ts roots is 'aa ilaaha illallah> the
root of that tree is 'aa ilaaha illallah in your heart> how dee$ 'aa ilaaha illallah is in your
heart. The tree is 'aa ilaaha illallah> the branches are your deeds &oin& u$ to Allah
subhaanahu wa ta’aala+
#a&e N 6/7
~ -

ا-

ا| ل

~

'

ة, -

-

=

-, ر

=

~

-

ة

-

-

=

ة

م

ل-

>

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م

ه

لا ~

ر

~

-

-

ر

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م

ل

'

:م-هار-ا) ء

ام

~

لا ¿- ا| ع ر

-

;

'' (
5O FE0SES A550ESSE5 TO T9E 20O29ET INCL,5E ,S7
The @nal $oint on this is more li4e an Usool al-FiEh issue. The s$eech in this -erse is directed
to the #ro$het sallallahu Talayhi wa sallam+
...م

ل

ع ا-

'earn> to the #ro$het 5uhammad sallallahu Talayhi wa sallam. 1oes this include us> me and
you; !n this -erse> it most de@nitely includes all of us. The #ro$het sallallahu Talayhi wa
sallam> and we behind him are included. %ut there is other -erses li4e+
¿

-

ن

لا ا| ي

'

اي

J

;~

ر

لا ا| ي

'

اي

3h you #ro$het> oh you 5essen&er> do they include us as well; Accordin& to the maBority of
the Usool al-FiEh scholars> it does not include us unless there is $roof to ta& us on. *owe-er>
accordin& to Abu *aneefah and Ahmad and !maam al-*aramayn and as-Sam’aanee> those
-erses directed to the #ro$het sallallahu Dalayhi wa sallam include us> unless there is $roof to
eHclude us.
And the second meanin& may be a li(le bit stron&er because if you loo4 in the "ur’an+
:_>طلا) ...ء

ا~

ن

لا م

-

-

ل

=

اذ

إ

¿

-

ن

لا ا| ي

'

اي

' (
3h you 5essen&er> if you di-orce women. !t starts addressin& the #ro$het sallallahu Talayhi
wa sallam> but the second word ri&ht aIer that addresses the whole Ummah+
...ء

ا~

ن

لا م

-

-

ل

=

اذ

إ

...
,-en ri&ht aIer that> Tahreem+
:مير=-لا) ...4

ل

ه

لا J

=

'

ام

م

ر

=

-

م

ل ¿

-

ن

لا ا| ي

'

اي

' (
The -erse addresses the #ro$het sallallahu Talayhi wa sallam> but ri&ht aIer that+
:مير=-لا) ...م

-

ل

ه

لا ¸

ر

-

--

' (
#a&e N 6/
Then it &oes on from addressin& the #ro$het sallallahu Talayhi wa sallam to addressin& the
Ummah. So they said that means that it is directed the #ro$het sallallahu Talayhi wa sallam
in honour to him> of course> and the Ummah behind him. Those are two o$inions of Usool
that stem from words li4e Fa’lam> directed to the #ro$het sallallahu Talayhi wa sallam> or Aaa
Ayyuhun-0abi J¿

-

ن

لا ا| ي

'

اي

K> Aaa Ayyuhar-Rasool JJ

;~

رلا ا| ي

'

اي

K.
T9E ST0,CT,0E OF T9E BOOK
With this> we Bust concluded cha$ter one of Al-Usool Ath-Thalaathah. Alhamdulillahi
Rabbil-DAalameen> that is a true blessin&. %efore we start on cha$ter two> ! want to &i-e a
few moments on the structure of the boo4> which ! should ha-e &a-e before ! started but !
wanted to delay it because ! thin4 you will com$rehend it more ri&ht now.
We Bust too4 the four fundamental $rinci$les> introductory. As you 4now ! always say the
four introductory fundamental $rinci$les. And the $roof on them is Surat al-DAsr and the
statement of al-%u4hari. We too4 it in a$$roHimately thirteen classes and somewhat of a
Euarter of this class. So we @nished the @rst four fundamental $rinci$les> and accordin& to
some DUlamaa> this was not $art of the boo4 the author intended. This was his wor4s but an
inde$endent boo4> one of his students came and ta&&ed it alon&> and that is the o$inion of
Abdur-Rahmaan !bn 5uhammad !bn "aasim. So they said the @rst fundamental $rinci$les is
an inde$endent boo4let he wrote> one of his students came and said why not $ut it in Al-
Usool Ath-Thalaathah as an introducCon to the rest of the boo4.
0ow Abdur-Rahmaan !bn 5uhammad !bn "aasim> you may not be familiar with that name>
he died in .)76 but he in a way is a re-i-er. *e is a man that com$iled the Fataawa of !bn
Taymiyyah today. For all the centuries since the death of !bn Taymiyyah> those Fataawa were
not com$iled unCl this man in the siHCes com$iled them. *e went all o-er the world> @rst he
started in the Arabian #eninsula> loo4ed around for any boo4lets> any Fataawa> any
statements wri(en by !bn Taymiyyah> he be&an to &ather them. Then he tra-elled to ,&y$t to
try to &et any Fataawa of !bn Taymiyyah and com$ile them and &ather them> and $ut them
to&ether. The @rst -isit to ,&y$t> he did not &et nothin& out of it. *e went a second Cme> he
did actually in the second Cme com$ile some more of the wriCn&s of !bn Taymiyyah. Then>
he too4 his son 5uhammad because as he &rew older he became -ery ill> he too4 his son
5uhammad to 'ubnaan Jنان-لK. And when he &ot to 'ubnaan> he was not able to ma4e it
but he sent his son to nearby ash-Shaam> may Allah &rant them and hasten their -ictory.
When he went to ash-Shaam> his son went to ash-Shaam> he came bac4 with ei&ht hundred
and @Iy $a&es handwri(en by !bn Taymiyyah that were not $ublished before> because !bn
Taymiyyah s$ent a &reat $orCon of his life there.
Then they went to #aris and they found thirteen 5asaa’il wri(en by !bn Taymiyyah> they did
not @nd in their Bourney throu&hout the Arabic countries> in #aris. And then he went to
#a&e N 6/)
%a&hdad and found more> and amon& that which he found in %a&hdad is Ar-Risaalah At-
Tadmuriyyah> a -ery im$ortant wor4. 5aybe in the future> if Allah &rants us Cme and life we
will study that. So he went all around the world and &athered it and com$iled it in the thirty
se-en -olumes you see today> Al-Fataawa. Amon&st his students are Abdullah !bn =ibreen>
*amood al-DUElah> Abdullah !bn Frayyaan. Actually> *amood al-UElah> which you all 4now>
he is his ado$ted son. Shay4h *amood al-DUElah was 4ic4ed out of his house when he was a
thirteen year old 4id and this man ado$ted him and tau&ht him and sent him to Shuyoo4h
and he became Shay4h *amood al-DUElah> one of the &reat !mams of our Cme. Al-Frayyaan>
all these are dead> Rahmatullahi DAlayhim ABma’een> Frayyaan is the one who o$ened "ur’an
*alaEaat> or&anised *alaEaat all throu&hout the Arabian #eninsula. Rahmatullahi DAlayhi>
and he was one of my teachers and the teachers of my father.
This man> !bn "aasim> one of his com$ilaCons in addiCon to the Fataawa> is he com$iled Ad-
1urrar As-Sanniyyah> siHteen -olumes of DUlamaa 0aBd> their wriCn&s and their wor4s. !bn
"aasim is considered amon& the !maams of the 1a’wah of 0aBd> and he has a small boo4let
on the elucidaCons of Al-Usool Ath-Thalaathah. !t is called Al-*aashiyah> it is a$$roHimately a
hundred or so $a&es. And the cha$ter we started on today> he considers that not to be $art
of Al-Usool Ath-Thalaathah. !t is $art of the wor4 of the author> but it is an inde$endent
wor4. And that is really what ! lean to> and ! thin4 that is more correct. And actually ! was
adamant about it and that is why ! was menCon it in sort of hesitaCon because Shay4h Ali al-
9hudayr> may Allah hasten his release in $rison> ado$ted the o$inion that no> this was $art
of the ori&inal wor4> that the author here wanted this as an introducCon to Al-Usool Ath-
Thalaathah. And these are masters> who mastered the wor4 of the author here. They really
mastered it and they 4now the details in de$th> and not Bust him> him and his students for
two and three &eneraCons aIer him.
We ha-e authors who study these ma(ers in de$th and detail. And why they do it> is that
these details hel$ us study and analyse and ma$ out and en-ision in your mind how the
boo4 is structured. That way> you can understand more what the boo4 is tryin& to tell you>
instead of your mind bein& sha(ered all o-er. !t is also bene@cial 4nowled&e to 4now this
about the boo4 because it is a boo4 that we s$ent so much Cme learnin& and studyin&. And
it is somethin& that if not menConed> es$ecially in the ,n&lish study> o-er Cme it mi&ht be
for&o(en. Aou see those who s$end meanin&less life analysin& the wor4s of> for eHam$le
,d&ar Allan #oe or Sha4es$eare. They analyse it and s$end a lifeCme studyin& it. They study
it in so much detail that if you were to &i-e them a few $a&es and tell them> did Sha4es$eare
write this; They will loo4 at it for a few moments and tell you> no way this could ha-e been
his wor4 because this word was not li4e this> he would ha-e used this word> instead of this
word.
And as 5uslims we ha-e li4e this man !bn "aasim and Ali al-9hudayr and 0aasir al-Fahd>
may Allah hasten their release and may Allah ha-e mercy on those who were dead of them>
too4 on the noble cause of studyin& the wor4s of !bn Taymiyyah> !bn al-"ayyim> 5uhammad
#a&e N 667
!bn Abdul-Wahhaab and his followers of 0aBd. Amon& those who really mastered that
detailed wor4 is Shay4h 0aasir al-Fahd. Actually> not only does he master it in details> but he
memorises nearly all the wor4s of this author and his students and those who followed
alon& with him in the $ast centuries. !n fact> he can draw you> you 4now someCmes there
may be thin&s that you may thin4 they are contradictory> you read it here then you &o to
another boo4> you read it here and you say> how did this ha$$en; 3r someCmes you read
somethin& in the boo4 and they did somethin& di2erent> and you &ot to come with the
conclusion. What is &oin& on here; *ow did this ha$$en; 3r some of the details that we
menConed> about Surat al-DAsr or li4e that about the statement of al-%u4hari. That ta4es
years and years of analysin& and study to come u$ with conclusions on that> and amon&st
those who mastered that is Shay4h 0aasir al-Fahd. Aou can see some of that in his boo4 on
the Uthmaani 9hilaafah.
So we do not -eer o2 to$ic> what ! wanted to menCon is that some of this is considered an
introducCon that some of his students added to Al-Usool Ath-Thalaathah. Why; *ere is how
we are &oin& to brea4 the boo4let down. ! ha-e not seen it done li4e this before but for our
structure and our $ur$oses we are &oin& to refer to this.
0umber one> the four fundamental $rinci$les> that is cha$ter one. What we @nished ri&ht
now> as of now> that is cha$ter one> we @nished that> which is the four introductory>
fundamental $rinci$les. Accordin& li4e ! said to !bn "aasim> that is an inde$endent boo4let
that his students added on. And accordin& to Ali al-9hudayr> that is actually $art of the boo4.
So cha$ter one is &oin& to be what we Bust @nished ri&ht now> the four fundamental
$rinci$les. That is cha$ter one. :ha$ter two is &oin& to start o2 eHactly li4e> almost close to
cha$ter one. !’lam Rahima4 Allahu Ta’aala> that is cha$ter two which we are &oin& to study
ri&ht now !nshaa Allah. !’lam Rahima4 Allah> 4now> may Allah ha-e mercy. That is cha$ter
two. What cha$ter two is> the outline of it> ma4e a framewor4> you should $ut it in front of
you and write an outline.
:ha$ter two in this boo4 tal4s about three issues> it is called three ma(ers> that is really
what it is called> the three ma(ers. 5a(er number one is Tawheed ar-Rububiyyah and in
Tawheed ar-Rububiyyah> there is siH subheadin&s. So number one is &oin& to be A> %> :> 1> ,>
F. Then the second ma(er is> number two is ma(ers on Tawheed al-Uloohiyyah or Shir4. And
number three is &oin& to be somethin& about Walaa’ and %araa’> those are three issues.
0ow cha$ter three then> is a short note on 5illat !braheem Jم-هار-ا ةلمK> tal4s a li(le bit
about 5illat !braheem and he starts o2 with+
ه -ع اط

ل ل

ا 4

ر

ا

م

ل

ع ا
9now> may Allah direct you to obedience. That would be cha$ter three. Those three cha$ters
are all dis$uted> whether they were added by the author or his students wanted to add it as
an introducCon to his boo4 Al-Usool Ath-Thalaathah.
#a&e N 66.
:ha$ter four which starts+
ة

-

>

-

لا J

;

~

ل

ا ام

4

ل

J

-

- اذ

-

!f you are as4ed what are the three $rinci$les> that is the core of the boo4. So cha$ter four is
the core of the boo4. *e tal4s about the three ma(ers you will be as4ed about in your &ra-e
and at the end of it he ma4es a conclusion on al-9ufr bit-Taa&hoot J~;-اطلا- ر--لاK and
some ma(ers about the life aIer> al-Aa4hirah.
So now you 4now the structure of the boo4> we are &oin& to call them four cha$ters. And
that will hel$ you understand and -isualise what we ha-e been studyin&. So now ri&ht now>
let us start with cha$ter two.
C9A2TE0 T)O
T9E OBLI$ATION TO KNO) AN5 ACT ON T90EE 8ATTE0S
*e starts o2 cha$ter two sayin&> 4now> may Allah ha-e mercy u$on you. 9now> may Allah
ha-e mercy u$on you> that it is obli&atory on e-ery 5uslim> female and male> to learn and
act u$on the followin& three ma(ers.
J

-ا~

م

لا - -

ه م

ل

ع

-

ة, م

ل~

م

;

م
,
ل~

م

J

-

ىل

ع ب

=

ي

ه

ن

'

،ل

ا 4

م

= ر

م

ل

ع ا
, |

-

J

م

ع

لا; “ >

-

لا
The author says> 4now> may Allah ha-e mercy on you> that it is obli&atory on e-ery 5uslim>
male and female> to learn and act u$on the followin& three ma(ers.
We s$o4e in the be&innin& of cha$ter one on this introducCon> because that is how he
started cha$ter one. *e started cha$ter two -ery similar to how he started cha$ter one>
eHce$t that he said 5uslim> male and female. *e said 5uslim> and male and female so we
are &oin& to tal4 about that. Why he said 5uslim> why he said male and female.
)96 5I5 T9E A,T9O0 SA6 8ALE AN5 FE8ALE7
Why did he menCon+
ة, م

ل~

م

;

م
,
ل~

م

#a&e N 666
,-ery 5uslim> male and female. *e added female as an assurance because in reality in
Arabic when you address male and li4ewise the "ur’an in the eloEuent Arabic lan&ua&e> in
the $ea4 of the eloEuency of the Arabic lan&ua&e> so when he says male> it automaCcally
addresses female unless there is $roof to eHclude them. The only reason he added it here> to
add eHtra assurance> to em$hasise that it is e-ery> last indi-idual> that ! am tal4in& to you>
must 4now this.
)96 5I5 T9E A,T9O0 SA6 8,SLI87
*e said it is obli&atory on e-ery 5uslim> so why did he say 5uslim; Why did he use the
acC-e $arCci$le; !sm al-Faa’il JJعا-لا م~إK> in Arabic it is called !sm al-Faa’il. Why did he use
that;
A 5uslim @rst of all> is one who says Shahaadatayn> you ha-e &ot to -erbally say
Shahaadatayn. !f you &rew u$ into !slam> there is no $oint li4e when the $erson starts
tal4in&> he does not ha-e to say it to enter !slam because he is on his Fitrah> he is already
5uslim. %ut someone who went into Shir4 and 9ufr and disbelief> they ha-e to say it to enter
!slam. So @rst one is Shahaadatayn> second one is to act accordin& to the Shahaadah. And
that is 4nowled&e> certainty> sincerity> submission> lo-e> truthfulness> com$liance>
acce$tance> the rules that we 4now for 'aa ilaaha illallah 5uhammadar-Rasoolullah. That is
the second one. The third one is> you do not do a ne&ator to ta4e you out of !slam. !f any one
of these three that ! menConed are missin&> then the label is ta4en o2.
There is one door to !slam but there is a lot of windows and doors to eHit you out. !slam is
li4e Wudhu> you can ma4e Wudhu ri&ht now> howe-er you can in-alidate your Wudhu> and
li4ewise !slam. That is the term &i-en to one who is rendered an a$ostate> Riddah J--رK is
one who was a belie-er> then becomes a non belie-er. 3ne who is ori&inally into 9ufr> his
name is ori&inal non belie-er> which is 9aa@r Aslee J¿ل~' ر-ا-K. And there is di2erence in
those in the boo4s of FiEh> they are both non belie-ers but there is di2erence in the FiEh
boo4s $ertainin& to the details of each one of them.
*ere he said+
ة, م

ل~

م

;

م
,
ل~

م

J

-

ىل

ع ب

=

ي

Why did he s$ecify 5uslim; Are non 5uslims eHem$ted from this; Are they addressed or
are they eHem$ted; There is no EuesCon that non belie-ers are addressed in the ma(ers of
$rinci$les of !slam. 0on 5uslims are addressed in ma(ers of $rinci$les of !slam. !slam calls
and addresses non belie-ers to Tawheed and they will be held accountable in the Aa4hirah if
they do not acce$t. The reason the author s$eci@es 5uslims here> is because this boo4let
was directed to 5uslims. 3therwise> !slamically from our $ers$ecC-e> the Tawheed is
#a&e N 66<
addressed to 5uslims and non 5uslims. There is no dis$ute amon& the DUlamaa in the
Usool> the $rinci$les of !slam are directed.
*owe-er> are non belie-ers addressed in secondary ma(ers; ,-en thou&h it is dis$uted>
some say yes> some say no> ! thin4 the summary of it is that the non belie-ers $ertainin& to
secondary ma(ers are addressed in a way and not addressed in a way. They are addressed in
a way and they are not addressed in another way. So they are addressed @rst of all> they are
addressed in A and %. They are addressed in that when a 5uslim con-eys !slam> there is no
$roblem that he can address them and teach them manners and Salah and *aBB> or any other
secondary ma(ers. 5aybe to o$en their hearts to !slam throu&h that secondary ma(er and
that is what the #ro$het sallallahu Dalayhi wa sallam told 5u’adh when he went to Aemen.
Amon& the ma(ers he told him to teach were secondary ma(ers. % is that they are
addressed in that they will be $unished for not acce$Cn& the secondary ma(ers accordin& to
the most re$utable of two o$inions on that issue.
So if they do not acce$t and abide by the secondary ma(ers and do them> they will be
$unished for them because loo4 at the -erses in the "ur’an+
ر

-

~

¿- م

-

-

ل

~

ام

) '' ( , -ل

~

م

ل

ا , م 4

ن

م

ل

ا;ل

ا-

) '* ( م

ع ط

ن

4

ن

م

ل

;

, -- ~

م ل

ا ) '' ( , -~ -ا=

ل

ا ¿

م

¸

;=

ن

ان

-

;

) 'º ( ,

ي-لا م

;

-

-

~

-

-

ن

ان

-

;

) '` ( , ---

ل

ا ان

ا-

'

-

=

ى
ـ
) '` ( (ر--ملا)
What causes you to &o to *ell@re they are as4ed> when they are in *ell@re.
, -ل

~

م

ل

ا , م 4

ن

م

ل

ا;ل

ا-

) '* (
They say> we did not used to ma4e our Salah.
, -- ~

م ل

ا م

ع ط

ن

4

ن

م

ل

;

) '' (
We did not &i-e our La4ah.
, -~ -ا=

ل

ا ¿

م

¸

;=

ن

ان

-

;

) 'º (
We used to tal4 falsely and we used to be with those -ain tal4ers. Some of those are
secondary ma(ers and to $ro-e that they are non belie-ers that are bein& $unished for
these+
,

ي-لا م

;

-

-

~

-

-

ن

ان

-

;

) '` (
#a&e N 668
They used to say> we disbelie-e in the life aIer. Anyone who disbelie-es in the life aIer is
non 5uslim. So the clear "ur’an says that they are $unished in =ahannam for ma(ers that
are considered> some ma(ers that are considered secondary ma(ers.
0ow> we said they are not addressed in a way. *ow are they not addressed in another way;
For eHam$le> the details of !slam. Aou do not 4now reEuire a non 5uslim to &o to *aBB> you
do not tell a non 5uslim> &o to *aBB. 3r a non 5uslim> &o ma4e your Salah> because it is not
acce$ted from him. The Shahaadah> the 4ey to its acce$tance is not there. So in that sense>
he is not addressed.
T9E FI0ST 8ATTE0< TA)9EE5 A0+0,B,BI66A9
The author &oes on to say+
V

;~

ر

ان

-

ل

إ

J

~

ر

'

J

-

،>

م

ه ان

-

ر

-

ي

م

ل

;

ان

-

,

ر

;

ان

-

ل

=

ل

ا ن '

: ىل

;

ل

ا
ان

إ

: ىل

اع

-

ه

ل

;

-

J

-

ل-لا;

،ر

ان

لا J

=

- -

ا~

ع , م

;

ة

ن

=

لا J

=

- ه

ع ا=

'

, م

-

) V

;~

ر

ن ;

ع ر

- ل

إ

ان

ل

~

ر

'

ام

-

م

-

-

ل

ع ا-ه اش

V

;~

ر

م

-

-

ل

إ

ان

ل

~

ر

'

ى
ـ
'º (
) >

--

;

ا-

=

'

-

ان

-

=

'

-

J

;~

ر

لا ن ;

ع ر

- ~

ع

-

ى
ـ
'` (Jم,ملا) (
The @rst of the ma(ers here is> that Allah created us. So in your notes ri&ht now> you write
.A> that Allah created us. That is the @rst issue> there is &oin& to be a %> :> 1> ,> F !nshaa Allah
Ta’aala> ! do not thin4 we will &et $ast A today.
1A< ALLA9 C0EATE5 ,S
ان

-

ل

=

ل

ا ن '

: ىل

;

ل

ا
That Allah created us. There is $roof on that in the "ur’an and in the Sunnah and by intellect
and there is so much $roof and it is so $lenty and &reat and di&ni@ed that you literally can &o
on> without eHa&&eraCon> for months> tal4in& about these -erses> if not more.
20OOFS F0O8 T9E =,0;AN AN5 S,NNA9
¿ل;ل

~, اي

7

ر

ا| ن

لا;

J

-

ل

لا ~ >

-=

ا;

¸

ر

ل

ا;

~ ا;

ام

~

لا _

ل

=

¿- ن إ

~

ا-

ل

ل

ا :نارمع J') '°· (
Truly> -erily> in the creaCon of the *ea-en and the ,arth> the alternaCon of the day and the
ni&ht> there is si&ns for men of com$rehension or understandin&.
#a&e N 66/
ن ;ل

م

ع

-

ام

;

م

-

-

ل

=

ه

لا;

:~ا-ا~لا) °` (
Allah created you and your handiwor4.
...>

ج

'

~

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:ماعنلا) ' (
Allah created you from clay> then he &a-e you an a$$ointed Cme on this ,arth. "adhaa ABala
J>

ج

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ى
ـ
K> ABala means *e &a-e you an a$$ointed Cme. Twenty years you are &oin& to
li-e> @Iy years> two months> one year> that is ABala.
...م

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:~ارعلا)
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We created you and fashioned you. !n Surat al-A’raaf when it is tal4in& about human bein&s>
when it is tal4in& more s$eci@cally about Adam.
:ر==لا) ن
,

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We created man> meanin& Adam> from dry clay and blac4ened mud.
!f you &o from the miracles of Allah> when *e tal4s about *is si&ns and miracles.
:م;رلا) ن ; ر

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And from *is si&ns is that *e created you from clay and then you were o2s$rin& sca(ered all
o-er the ,arth.
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ا=

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*e created man> Allah created man> from dry clay li4e that of $o(ery. That Salsaalin
9alfa4haar Jر

ا=

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ل

ا-

J
,
ا~ ل

~ K is $o(ery.
5any -erses li4e that. !n a?-Lumar> when it is about all of creaCon+
:رم,لا) ...ء
,
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ه

لا `' (
Allah is the :reator of e-erythin&.
We can &o really> on and on with these -erses that are numerous throu&hout the "ur’an.
This is such a clear ma(er actually> that the arro&ant 5ushri4een who &a-e the #ro$het
sallallahu Dalayhi wa sallam the hardest of all Cmes and disbelie-ed in him and $hysically and
#a&e N 666
mentally abused him and his Sahaabah> tortured himZ as arro&ant as they were in snobbery
and as swan4y as they were> when it came to this ma(er> they belie-ed in it.
!n @-e di2erent -erses actually in the "ur’an> if you loo4 at it.
:~;--نعلا) ..._ ل

=

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ل

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`' :نام-ل) ( 'º :رم,لا) ( *^ ) (
:~ر=,لا ° ( :~ر=,لا) ^` (
!f you as4 them about the :reator> in @-e di2erent -erses> they answer Allah. !n fact> they
went on in one of the answers> they went on to &i-e the names and EualiCes of Allah+
) م

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!f you were to as4 them who created the *ea-en and the ,arth> they will surely say+
م

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ع

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...
Al-DA?ee? is the All 5i&hty. Al-DAleem> the All 9nower. So in a sense> they had some belief in
Asmaa’ and Sifaat. These 4ind of -erses> and this> when it sets in your mind> is an !maan
booster.
When =ubayr !bn 5ut’im radhiallahu Danhu was a$$rehended in the %a(le of %adr as a
$risoner. !n Sahih al-%u4hari> and the #ro$het sallallahu Dalayhi wa sallam made Salatul-
5a&hrib and recited out loud> and =ubayr was amon& the $risoners listenin& to the #ro$het
sallallahu Dalayhi wa sallam recite. When the #ro$het sallallahu Dalayhi wa sallam be&an to
recite in Surat at-Toor and he &ot to the -erses+
ن ;-

لا=

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ه م

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ا;

ۚ ن ;ن

-;ي

V

J-

) *` ( (ر;طلا)
Were they created by nothin& or did they create themsel-es; 1id they create the *ea-en
and the ,arth; They ha-e no certainty.
:ر;طلا) ن ; ر

ط -

~

م

ل

ا م

ه م

'

4

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ر

, -ا,

=

م

ه -نع م

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*` (
1o they ha-e $ossession of the treasures of your 'ord; =ubayr !bn 5ut’im radhiallahu Danhu
said when ! heard that> my heart almost Wew and that is when !maan @rst se(led in my
heart. Those -erses of the :reator> Allah> were the seeds that brou&ht =ubayr !bn 5ut’im
radhiallahu Danhu from a non belie-er @&hCn& the #ro$het sallallahu Dalayhi wa sallam> to a
solid com$anion neHt to the #ro$het 5uhammad sallallahu Dalayhi wa sallam.
#a&e N 667
We Bust menCon maybe one *adith+
م

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;

The Sahaabah> and Anas narrates this story> Anas !bn 5aali4 says we were forbidden or
deterred> at a $oint of Cme> from as4in& the #ro$het sallallahu Dalayhi wa sallam. And that is
without &enuine need or ma(ers that may cause one to as4 a EuesCon which will cause a
ma(er to be $rohibited where otherwise it would ha-e remained *alaal> had he not as4ed.
So what they lo-ed is> they were $leased when a %edouin