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THE ESSENTIALS, by Ustadh Muhammad Tim Humble

Book. 2 – The Three Fundamental Principles and the Four Basic Rules
Standard Track – Lesson 5
(Friday, 9 January 2015)
(Class 1)

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

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that a person will be asked about in the grave by the angels when we die; [Evidence]bearing
in mind that the Prophet ‫ ﷺ‬said:
No doubt, it has been inspired to me that you will be
put to trial in the graves like or nearly like the trial of
(Masih) Ad-Dajjal.

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

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

Masih Ad-Dajjal; Most people will be aware of the severity of this trial of the Dajjal.
The three questions that you will be asked in the grave are the three fundamental principles

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that are being explained in this book.
This book is essential for the student of knowledge for two reasons and in two different ways:

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i.
ii.

On a Personal Level;
On a Da‟wah Level

On a Personal Level:

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This book is vital for every Muslim, irrespective of age, gender, pursuing knowledge, average
Muslim, scholars, students, or just regular people.

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It is so important in the life of the Muslim that these three principles were originally known as
„Ad-Deen‟ or „the religion‟; such that some of the elders used to say to their children “say to

me the religion”; i.e. the three fundamental principles (usool); because they are so
fundamental that the entire religion or the essence of the religion is found within these them.
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The Three Principles define: The knowledge of your Lord, the knowledge of what your
religion is, and the knowledge of your Messenger (Muhammad ‫)ﷺ‬.

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

Standard Track – Lesson 5
(Friday, 9 January 2015)
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These three principles would be memorized traditionally by the young and old since this book
was written and perhaps even before, at a very young age; this book is also from the texts
that should be taught to children and they should be asked to memorize it along with the
evidence within them.

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This is the importance of the book from the point of view of you as an individual; as you
would need this book and what it contains on a personal level in order to be a successful
Muslim.
On a Da‟wah Level:

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From the point of view of da‟awah, as a da‟ee /da‟eeah, an overwhelming majority of the

da‟wah that you do to Muslims (calling them to worship Allah properly/ avoid Shirk) or nonMuslims (calling them to Islam) will not go outside of what is contained within this book.
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Thus, this is a fundamental text on both levels; and if one were to really understand the book
with a working knowledge of the daleel, along with the memorization of the key points, one
would find that there will be a huge difference in oneself, their emaan, their link with Allah and
knowledge of Islam; as well as possess a huge amount of material that one can use when
calling people to Islam, whether they are non-Muslim, or Muslim who have strayed from
worshipping Allah as He deserves to be worshipped.

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

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It is important to note that one of the reasons for this is that the Shaykh does not mention
anything was not mentioned by the scholars of Islam prior to this book, hence it is sticks to the
Qur‟an and Sunnah; [The Shaykh was born in 1150 H and died in 1260 H]; there is thus a huge
importance give to daleel within this book; this is a methodology that this book instills in a
student of knowledge, especially in the subject of aqeedah.

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[Evidence]: And when it is said to them. "Rather.‟ع ق د‬means „to tie something tightly‟ or o „to knot something firmly‟." Even though their fathers understood nothing. - Aqeedah also comes from „something which becomes hard and firm‟. the beliefs that you are tied to. - All of these meanings are found within the word ‫. without any evidence for it. - E. o Taqleed has no place in Aqeedah and is strongly criticized by Allah in the Qur‟an. Aqeedah refers to those beliefs that are so firmly attached within your heart that they don‟t change and you will never let go of them.g.Standard Track – Lesson 5 (Friday. Allah azza wa jall will not accept this from you if you just blindly follow somebody in it. 9 January 2015)  What is Aqeedah? How can we define it? Aqeedah: . taqleed is not accepted in matters of Aqeedah." they say. nor were they guided? o 3 So.ع ق يدة‬ - i. even when explaining your beliefs to a Muslim. in Aqeedah you have to understand the reason/ evidence for your beliefs. - These are the beliefs that define you as a Muslim. i. 2 3 Surah al-Falaq (113: 4) Surah al-Baqarah (2:170) Page 3 of 20 .‫ – ع ق يدة‬comes from the root „ ‫ ”ع قدة “ . "Follow what Allah has revealed. . you must be able to give the evidence for it (i."And from the evil of the witchcrafts when they blow in the knots” 2 By consensus.e.e. why do you believe what you believe). - From the same root ‫ – ع قدة‬is „to grasp something‟ or „to take hold of something firmly‟. we will follow that which we found our fathers doing. you associate yourself with them so much that you are tied to them like two ropes are tied together firmly. -  What is Taqleed? Taqleed is to follow the opinions of somebody else blindly in their beliefs without o fully extracting that opinion on your own.e.

Qur‟an: Allah begins all of the Surahs of the Qur‟an with „Bismillahi-Rahmani-Raheem‟. 9 January 2015) o This is the reason why the shaykh (Rahimahullah) gave great importance in this short treatise. the Most Merciful. books. this is something he took from the example of the Qur‟an and the sunnah and the actions of the scholars of Islam. treatise that we find from them. we can see in the example of the Shaykh that he doesn‟t bring something that does not have an evidence in the Qur‟an and the sunnah. Scholars: as for the example of the scholars. o Thus.  In the Name of Allah. thus. he would instruct to start with „Bismillahir Rahmanir Raheem‟.” 4 iii. “Verily! It is from (Prophet) Sulaiman (Solomon).Rahmanir. to providing the evidence for all that he is encouraging the readers to understand. the Most Gracious. with the exception of Surah at-Tawbah. citing the example of Prophet Sulayman‟s letter to Queen of Sheba. the scholars begin with the basmalah. it is the sunnah of the Prophets to begin their letters with the basmalah. 4 Surah an-Naml (27: 29-30) Page 4 of 20 . Most Merciful o The Shaykh begins the book with “Bismillahir.Standard Track – Lesson 5 (Friday. o [Evidence]: i. ii. and verily! It (reads): In the Name of Allah. Sunnah: It is authentically reported [reference needed @ 31:40] that when the Prophet ‫ ﷺ‬wrote (commanded someone to write) to the rulers of other countries inviting them to Islam.Raheem”. there is no doubt that in the majority of the letter. the Most Beneficent.

- But. there is a word in this that is considered ‫“ ‟م قدر‬muqadarr”. there is a word that is missing but it is understood from the sentence.e. to give precedence and honor to the names of Allah such that so much importance is given to them that we don‟t even mention the verb associated with the sentence. it gives the sentence universality Page 5 of 20 . it is a ‫ ة‬which means “seeking ‫( ال عون‬Al-a‟wn) „help‟ from Allah subhanahu wa ta‟ala.e.e. in this context the word is ‫“ أك تت‬I write”. Secondly. the Prophet ‫ ﷺ‬did not begin his letters with “Bismillahir Rahmanir Raheem I write”.e. . so the understood meaning at the beginning of the book is “in the name of Allah Most Gracious Most Merciful I write”. in order that this statement “Bismillahir Rahmanir Raheem” becomes a general statement that we can use for every verb. seeking for Allah to help you. i. 9 January 2015)  What is meant by o “Bismillahir-Rahmanir-Rahmanir” ? Meaning of the ‫ب‬: - The ‫ ة‬in is „ba‟ –ul. it is only half the sentence.isti‟aanah ( ‫)‟ة„ اال س ت عبو ة‬: i. - This is because bismillahir rahmanir raheem is not a complete sentence.“I seek your help O Allah!” - However. this is from the beauty and eloquence of the language that sometimes some words are taken out of a sentence but are understood within the sentence. o Reasoning behind and importance of the hidden verb at the end of the sentence: - Some of the scholars say that there are two reasons for the exclusion of these verbs such as “‫ ”أق ول‬and “‫”أك تت‬: 1. the word that has been taken out is a hidden verb at the end of „bismillahir rahmanir Raheem‟. Allah subhanahu wa ta‟ala does not begin the surahs with “Bismillahi Rahmanir Raheem I say”.Standard Track – Lesson 5 (Friday. To give more emphasis to the names of Allah. i. - Here. guide you and support you in what you are doing and to give you tawfeeq (success) in it. this is very common in the Arabic language (balagha). i. 2.

„AL HAYY AL QAYYUM‟ : Mentioned in Surah Al-Baqarah.e. rather all of the Names of Allah have comprehensive and detailed meanings i. - Three strong opinions with regards to which is the Greatest Name of Allah: 1. Surah Al-i- Imran and Surah Taha 3.Standard Track – Lesson 5 (Friday. it is considered to be “Ismullahil A‟adham” (the greatest name of the names of Allah). 5 Surah an-Naml (27:40) Page 6 of 20 . and if He is asked something by it. 9 January 2015) so that we can use it for every general situation without having to add a suitable verb to it in the Arabic language as it would be difficult for non-Arabic speakers to learn the verb for every situation. He gives you what it is that you ask for. o Allah: - According to the stronger opinion. The meaning of the Greatest Name of Allah is not one Name. „Allah‟ is the greatest of all names attributed to Allah. - [Allah knows best] but this is the name that is mentioned with regards to the person who had knowledge of the Scripture in the story of Sulayman: One with whom was knowledge of the Scripture said: "I will bring it to you within the twinkling of an eye!"" - 5 This man called upon Allah by His Greatest Name and Allah answered his dua‟a and so the throne of Sheba was brought to Sulayman quicker than the Ifrit. they have more than one limited meaning. „ALLAH‟ ‫ هللا‬: strongest opinion 2. He answers your dua‟a. the name that if Allah is called by it.

- Beware of using wrong grammar such as saying “Allah is used in the sentence”. [Reference needed @ 43:45] - i.e. unlike some other Names that have been oppressively taken by some people. - o The word Allah cannot grammatically be made plural nor does it have a feminine form. Page 7 of 20 . For example: Musaylimah al-Kaḏḏāb (“the Liar”) . - It is good etiquette with the name Allah that when you are speaking with regard to the word itself (such as origin of the word or place of the word in a sentence). this is why Ibn Abbas (radyAllahu anhu) when he explained the word Allah.Ilaahiyyah of Allah. Difference between the „Word‟ Allah and the „Name‟ Allah: - We must be careful with differentiating between the ‫( ل فظ ال ج الل ه‬lafz-ul-Jalalah) and the word Allah. - The meaning of the word Allah is related to Al Ilaahiyya or Al Uloohiyyah. - This is because sometimes we may want to say something about the word Allah itself that we cannot say about Allah Azza wa jall.Uloohiyyah or Al.Standard Track – Lesson 5 (Friday. the fact that Allah subhanahu wa ta‟ala is the One deserving of worship and that none is deserving of worship but He. the word Allah indicates the Al. who was one of a series of men who claimed to be a prophet after and alongside Prophet Muhammad ‫ ﷺ‬used to refer to himself as Rahman. 9 January 2015) - Allah is also considered the greatest Name because it is a name which has never been taken by any of Allah‟s creations. for example: “the origin of the word Allah is Al-Ilaah”. but we cannot say “the origin of Allah is Al-Ilaah”. this is the Attribute of Allah that comes with the name because every Name of Allah has an Attribute. you ensure to say “The word Allah”. rather say “the word Allah is used in the sentence”. he said “the One that is worshipped with Uloohiyyah”.

even the disbeliever.g. rather Allah is to all of the people Ra‟oofur-Raheem. to the people. animals. whereas ArRaheem refers to the Specific Mercy of Allah. - Allah has reserved this special mercy for His believers in the Hereafter.e. that Allah is Dhur-Rahmah. people in general. - There are two Strong Opinions with regards to the difference between the words/ names Ar-Rahman and Ar-Raheem even though both of them come from Ar-Rahmah: 1. mankind. and the evidence for this is: Indeed Allah is. out of which He has sent down only one for jinn. 6 7 Muslim [Riyad as-Salihin: Book 1. [Evidence]: Messenger of Allah (‫ )ﷺ‬said. Kind and Merciful. so this indicates that Allah subhanahu wa ta‟ala being Raheem is not limited to Muslims alone. - Allah is the One who has Perfect Mercy and Bestows that Mercy upon His Slaves.Standard Track – Lesson 5 (Friday. 9 January 2015) o Ar-Rahman Ar-Raheem: - ‫ ال رحمه‬and ‫ ال رح يم‬both come from the attribute of Ar-Rahmah for Allah subhanahu wa ta‟ala. - 7 In this ayah. sun. the mercy with which Allah has guided the believers to Islam is not the same as the general mercy that Allah has surrounded the nonMuslim. moon etc. wild animals care for their young. "Allah has one hundred mercies. Hadith 420] Surah Al-Baqarah (2:143) Page 8 of 20 . the One who has Infinite and Perfect Mercy. through which they love one another and have compassion for one another. and through it. because we (the believers) are not equal in the mercy that Allah has bestowed upon us. - E. The name Ar-Rahman refers to the General Mercy of Allah sunhanahu wa ta‟ala that encompasses every single thing. the mercy that Allah has bestowed upon the upright scholar is not the same as the mercy He has bestowed upon the ignorant worshipper. Allah says He is Kind and Merciful to the people. Allah has retained ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection. animals and insects. i. it is taken to mean both the Muslims and non-Muslims." - 6 However this is not the strongest opinion..

9 January 2015) 2. 8 8 Surah al-Buruj (85:16) Page 9 of 20 . i. - Thus. however He wills and whenever He wills [the view of the ahl-us-sunnah]. [The strongest Opinion]: Ar-Rahman refers to the Attribute of Mercy that Allah has.e.Standard Track – Lesson 5 (Friday. the action of that Mercy reaching you. - Ar-Raheem is indicative of the Action of „Bestowing‟ that Mercy i. the [Evidence] (against the Mutakallim who says Allah’s actions are constant): He does what He intends (or wills). - He is Always able to do them and has always been able to do these actions.e. - So Ar-Raheem refers to the fact that Allah bestows that Mercy upon whomever He wills. there has never been a time when Allah could not bestow this Mercy. and that He is the one who has Infinite and Perfect Mercy that surrounds everything. and He does it whenever He wills and refrains from it whenever He wills. that Allah is the Most Merciful.

To emphasize the importance of a point. may Allah have mercy upon you…” /(Know): it used for the following reasons: o i. o He uses this statement based on the following evidence : - From the Qur‟an: Shaykh Abdur-Razzaq (hafidhahullah) [Reference needed at 57:07] mentioned that in more than thirty ayaat of the Qur‟an. Allah azza wa jall‟ says ‫ ع م‬or ‫ ع م‬. Be watchful of Allah (Commandments of Allah). frequently use the word “know!” when they want to gain the attention of the readers. ii. supplicate to Allah Alone for help. and if you need assistance. that there is no god but Allah. 9 January 2015)  The shaykh starts with: “Know. E.Standard Track – Lesson 5 (Friday. and ask forgiveness for thy fault. If you beg. therefore. iii. - 10 From the Scholars: Likewise. He will be ever with you. they will not be able to benefit you except that which Allah had foreordained (for you).: Know.g. To bring the attention of the reader to an important point. The pens had been lifted and the ink had dried up". 9 Surah Muhammad (47:19) Riyad as-Salihin (At-Tirmidhi) [Book 1. in their books. and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes. the scholars of Islam. and to make you focus.As division of chapters within a text. And know that if all the people gather to benefit you. Hadith 62] 10 Page 10 of 20 . - 9 From the Sunnah: From the hadith narrated by Ibn Abbas (RadyAllahu anhu): in which the Prophet ‫ ﷺ‬says “Know!” "O boy! I will instruct you in some matters. beg of Him Alone. Safeguard His Rights. o The shaykh uses the word “Know” three times in this book to break up the chapters. and if all of them gather to do harm to you. they will not be able to afflict you with anything other than that which Allah had pre-destined against you. He will preserve you.

meaning “you” hence it is a very personal way of writing to somebody. because sincere advice is built on two things: 1. the Shaykh follows a prophetic methodology of giving people knowledge and making dua‟a for them to achieve success in following it. 2. and. o Thus. this statement is an indicator of the sincerity of the advice that the Shaykh wants to give the person reading the book.e. it is a dua‟a that “May Allah forgive you for what is passed and May Allah have mercy on you for what is to come”. It encompasses the Past – forgiveness. It encompasses the Future – guidance. Dua‟a for their people. and. “May Allah have mercy upon you”: when you say to someone this statement encompasses two things: 1. 11 Surah al-A’raf (7:68) Page 11 of 20 . with this statement. it is a dua‟a that “May Allah forgive your sins.e. and. 9 January 2015) o “Rahimak-Allah”. An instruction to follow the right way. I. it is a dua‟a that “May Allah have mercy upon you and guide you to achieve success in what is to come in this world and the next. Making dua‟a for them to be able to follow it.e. [Evidence]: “I convey to you the messages of my Lord.Standard Track – Lesson 5 (Friday. and I am to you a trustworthy adviser”. i. - 11 The sincere advice of the Prophets in the Qur‟an is: 1. 2. for Allah to give them the ability to actually to follow it. - Notice the Shaykh uses the singular tense . and the maghfirah indicates the past i. - Hence. 2. Giving people the knowledge that they need. then the Mercy indicates the future.” - ”May Allah have mercy on Note: As for when someone says you and forgive you”. as if to convey the message directly to the person reading the book and not to the public in general.

. i. [The Almighty] will say: And what did you do about them?. Fourth: Persevering patiently through any harm that might afflict you while calling others to it. Application of the Knowledge: - To learn the basics (knowledge) with the evidence. rather this is an introduction to the three fundamental principles." 12 12 Hadith Qudsi (Muslim) [Hadith 6 from 40 Hadith Qudsi] Page 12 of 20 . 9 January 2015)  [Memorize] It is obligatory for us to learn four basic matters: First: Knowledge. o Note: these are not the fundamental principles. (so these four masaa‟il are linked to the three fundamental principles). His Messenger ‫ﷺ‬. o This book is written for the ordinary people the a‟amatun-naas hence it is obligatory for the ordinary people not just the taalib-„ilm to know these four basic matters. [Evidence]: “. Second: Application of this knowledge. with the supportive evidences. and to apply it within oneself. Third: Calling people to it.. Knowledge ( ): - to know Allah - to know His Messenger ‫ﷺ‬ - to know the religion of Islam with the supporting evidences - note: knowledge comes before statement and action THREE FUNDAMENTAL PRINCIPLES 2. and the religion of Islam.e. there are four basic matters (with evidence) that you need to know before you can study the three fundamental principles. He will be brought and Allah will make known to him His favors and he will recognize them. 1.Standard Track – Lesson 5 (Friday. a person‟s feet will not move until they are asked about what they acted upon from the knowledge that they have. - On the Day of Judgment. which is to know Allah.man will be brought who has studied [religious] knowledge and has taught it and who used to recite the Quran.

knowledge is either something that will defend you on the Day of Judgment or will be a cause for your punishment. in Islam. the only way to gain a bigger and better place and status in Jannah is by calling others to Islam. Calling people to it: - We are not a people who give importance only to our own salvation. [Reference required @ 1:09:01].. (none has the right to be worshipped but Allah). - 13 Rather as Muslims. for this is the methodology of the Yahood (jews) : That is because they say: The Fire will not touch us save for a certain number of days. o Knowledge is of two types: - Knowledge is either a witness that will stand for you (hujjatun lak) or a witness that will stand against you (hujjatun alayk) on the Day of Judgment. we are a people who call other people to Islam. - So. 9 January 2015) o Knowledge comes before action - [Evidence]: Imam Bukhari in his Sahih mentions in the Chapter (Ch.Standard Track – Lesson 5 (Friday. Allah says: "So know (0 Muhammad ) that "La ilaha ill-Allah. - The knowledge that will bear witness for you is the one that you act upon and the knowledge that will be a potential cause for punishment is the one that you do not act upon. the greater will be your reward and status in Jannah.47:19 So Allah stated that one should acquire knowledge first.10) in Book Of Knowledge that “it is essential to know a thing first before saying or acting upon it”. 13 Surah Ali Imran (3:24) Page 13 of 20 . based on the advice of Abbad ibn Abbad al Khawaas.. the more you invite others and the more you correct others." (V. 3.

And exalted is Allah. that without sure knowledge (and action).Standard Track – Lesson 5 (Friday. - Thus. but it can also refer to calling those Muslims who have strayed. - The strongest evidence for this point is the statement of Allah: Say. and I am not of those who associate others with Him. there are two separate sins – (i) sin of not forbidding the evil. calling them back to Islam. "This is my way." - 14 The primary meaning of the word da‟awah refers to calling non-Muslims to Islam. - Thus. if you are unable to leave a sin. [Reference needed @ 1:13:22] - The prophet ‫ ﷺ‬gave the utmost importance to the guidance of his ummah. 14 Surah Yusuf (12:108) Page 14 of 20 . I and whosoever follows me. it is still better to tell people to abstain from it rather than incurring both the sins. because. it is not possible to call others to Allah. I invite to Allah with sure knowledge. we understand that it is more appropriate for a Muslim not to fall into a habit of calling someone to something unless they act upon it. the sunnah. and to practice the religion firmly. and in an authentic hadith it is reported that the Prophet ‫ ﷺ‬used to make dua‟a for his ummah in every prayer. however. 9 January 2015) - The evidence for this is the fact that our Prophet Muhammad ‫ ﷺ‬was a da‟ee and he was always concerned about the status and well-being of his ummah always. - Note: It is still better for one to forbid the evil even if one may be involved in it themselves. it is also evident form the above ayah (‫)ع ى ث يرة‬. and (ii) sin of telling people to do what you don‟t do yourself. but one is still sinful for telling others what they are not abstaining from themselves.

but it is not appropriate to fall into the habit of doing so because Allah says that it is severe in His sight that “you should say that which you do not do”. this is the sunnah of Allah. i. the head of them being Prophet Muhammad ‫ﷺ‬. this is the sunnah of Allah (way of Allah) and it does not change. when you do this job. because the Prophet ‫ ﷺ‬was given this very job to do by Allah subhanahu wa ta‟ala. 9 January 2015) - [Evidence]: Allah says: “O you who have believed. don‟t rush to call people unless you follow it yourself. or Imam did all the above three things and every one of them suffered rejection. apply. he suffered immensely throughout his life because of this job. implement it yourself and then you call other people to it. - However. - However. hardship. - When you follow this system (i. etc. why do you say what you do not do?” It is most hateful to Allah that you should say 15 that which you do not do. - Everyone who is in the field of da‟wah encounter certain difficulties/ dangers. verbal/physical abuse.e. - Thus. all of the people of the past. which is the fourth matter. that if you are a da‟ee/ da‟eeah. - From the Prophets. the principle and the proper way in Islam is to get knowledge (with evidence).Standard Track – Lesson 5 (Friday. “know. at the face of these difficulties. difficulty. Persevering patiently through any harm that might afflict you while calling others to it. every Prophet. you are in danger of being hurt just like the Prophet ‫ﷺ‬. because they did these three things. you will encounter some difficulties. and call others to it”) you are taking the inheritance of the Prophets and Messengers of Islam and continuing their job. 15 Surah as-Saf (61:2-3) Page 15 of 20 . 4. however you may forbid an evil even if you are unable to refrain from that evil.e. we must show as-sabr (patience) over being harmed in doing this job.

g. in short.e. Shahadah and (ii) acting with the tongue (by remembering Allah). Tawakkul. 16  Show the four matters that a Muslim is required to learn within Surat-ul „Asr. along with the action of the Limbs. man is in loss. „application of the knowledge‟ or „acting upon the knowledge‟. harm. and recommend one another to patience (for the sufferings. ‫بن‬ ‫( قول ال‬Qawl-ul Lisaan) – Statement of the Tongue i. and action is a part of Imaan.e. ‫( قول الق ت‬Qawl-ul Qalb )– Statement of the Heart (Beliefs/ Aqeedah in the Heart) ii.Standard Track – Lesson 5 (Friday. and injuries which one may encounter in Allah’s cause during preaching His religion). Dhikr. Verily. Professing with your tongue what you hold in your heart (“Laa ilaaha ill-Allah”) iv. 16 Surah al-‘Asr Page 16 of 20 . ‫ال ق ت‬ ‫( عم‬Amal-ul Qalb) – Actions done with the Heart (e.g. and recommend one another to the truth. Taqwa) iii. 9 January 2015) - The Shaykh says the evidence for these four matters is the saying of Allah: “By Time. o What is Imaan? It is (According to Ibn Taymiyyah rahimahullah): i. and ‟A‟amilu-saalihaat‟ is an emphasis of the action that exists within Imaan and it is not a separate entity. Imaan = The Heart + The Tongue + The Limbs o In full. reading the Qur‟an) v. rather it is a part of Imaan. i.This ayah refers to the second matter from the four basic o matters. ‫وار‬ ‫( عم‬Amalu Jawarih) – Action of the Limbs o Thus. . The Heart has two parts to it: (i) Belief in the Heart and (ii) Actions that are restricted only to the heart. (“Except those who believe and do good deeds”). o This is because Imaan is action. i. Except those who believe and do righteous good deeds. The Tongue has two parts to it: (i) Statement of those Beliefs. ‫بن‬ ‫ال‬ ‫( عم‬Amal-ul Lisaan) – Actions of the Tongue (e.e.

da‟wah. your Imaan is a constant (it is either on or off. o 17 In the above ayah.Standard Track – Lesson 5 (Friday. . i. so they say that Allah said “Illa allatheena amanoo” and “waA Aamiloo assalihat” hence both are separate. this happens in the Qur‟an in many different places.then indeed. As-Sabr. but He mentions it separately for emphasis.e. o Also. after calling one another  to the truth. Jibril is an angel. where Allah mentions one thing and He mentions another thing that is clearly from the same category. thus.Note: How do we respond to the Murji‟ah (‫ئة‬ o ‫ )ال مر‬who said Allah mentioned two things so He means two things? o The murji‟ah are those people whose core belief is that actions are not a part of Imaan. “they call one another to the truth”.this refers to the fourth matter i. they advise one another to be patient because when you call each other to the truth. o However. 17 Surah al-Baqarah (2:98) Page 17 of 20 . what we say in reply is a single ayah: Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael . you are going to suffer what the Prophets and the Messengers (alayhimussalatu wa salam) suffered. this ayah implies “inviting other people” or “telling other people”. emphasis is given to “Aamiloo assalihat” in the life of a Muslim in raising the Imaan. 9 January 2015) .e. Allah mentions “His Angels” as well as “Jibreel” so does this mean that Jibreel is not an angel just because Allah mentioned the two separately? No. likewise.this refers to the third matter i. So the murji‟ah will either have to agree that Jibril is not an angel or he has to agree that “Aamiloo assalihat” is a part of Imaan. doesn‟t go up or down).e. “advising one another”. . Allah is an enemy to the disbelievers. because  or at-tawaasee means “going and conveying the message”. thus.

. as it contains is the methodology of the Prophet ‫ ﷺ‬in „da‟wah. . in the same order as mentioned by the Shaykh: knowledge. Allah commanded you to have knowledge that there is no god worthy of worship but Allah and then do the action of seeking forgiveness (amal-us-saalih). but it may also be considered as the handbook of da‟wah. applying it. how can one do amal-us-saalih without knowledge of bid‟ah and shirk? .How can you have imaan if you don‟t know who Allah is.e. . it would have sufficed people.” o Imam Shafi‟I said that if Allah had not revealed any evidence against His creation other than this surah it would have been enough because the whole of Islam is found in this. (ii) In reality.e.  Imam Shaafi‟I (rahimahullah) said: “If nothing else was revealed other than this surah.Standard Track – Lesson 5 (Friday. being patient over what befalls you do these. the first matter “knowledge” is present in the ayah and the entire surah as a whole.e. 9 January 2015)  Where is ‫ الع م‬in this surah? (i)The most common answer mentioned by the scholars is . o This is why this book is so valuable not only for the benefit of ourselves.This is because Allah required you to have knowledge before you can start doing the amal-us-saalih. Page 18 of 20 . calling to it.How can one advice one another to have sabr if you don‟t know the value of patience? .How can one advice for the truth if you don‟t know what the truth is? .“Except those people who believe” – i. the entire surah from beginning to end cannot be achieved without ‫الع م‬. o Thus.I. The evidence for this is : i. they believe based upon knowledge.The actions mentioned in the surah cannot be completed without ‫الع م‬. .

o Allah subhanahu wa ta‟ala sent to us a Messenger who came with clear Proofs just like He sent to Fir‟aun. But Fir'aun (Pharaoh) disobeyed the Messenger [Musa (Moses)]. hence from Allah‟s Infinite Justness and Mercy is that He didn‟t abandon us leaving everyone to worship Him however they pleased and then judge them based on their ignorant actions. rather. and whoever disobeys me is the one who refuses (to enter it). o He didn‟t leave us unattended. He sent us a messenger. Whosoever obeys Allah (by following His messenger ‫ )ﷺ‬will be admitted into Paradise. hence this is our obligation. o 18 This is the most basic and fundamental understanding that everyone has to have. and whosoever disobeys him will be thrown into the Hellfire. as We did send a Messenger [Musa (Moses)] to Fir'aun (Pharaoh). so Allah says that whoever obeys the Messenger sent to us. "O Allah's Messenger (‫ !)ﷺ‬Who will refuse?" He said. 9 January 2015)  Know also that every Muslim should learn three matters and apply them: First: Allah has created us and is sustaining us. it would be unjust that we would be left unattended without any guidance.Standard Track – Lesson 5 (Friday. He did not leave us unattended." They said. with the exception of Atheism. but he disobeyed and was seized with a severe punishment from Allah. will enter Jannah and whoever disobeys that Messenger will enter Jahannam. The evidence for this is the saying of Allah: Verily. "All my followers will enter Paradise except those who refuse. We have sent to you (O men) a Messenger (Muhammad SAW) to be a witness over you. "Whoever obeys me will enter Paradise. [Evidence]: Allah's Messenger (‫ )ﷺ‬said. majority of the world believes in the fact that there is a Supreme God who has created us and is sustaining us." 18 19 Surah al-Muzammil (15-16) Page 19 of 20 . so We seized him with a severe punishment.

” o 22 Allah sent us a Messenger as a final evidence for us. o Even though we don‟t remember standing before Allah and testifying. Hadith 384 (English)] Sunan an-Nasa'i 4193 [Book 39. 9. we disobey Allah. Book 39. and whoever disobeys my governor. however. e. [Evidence]: The Prophet ‫ ﷺ‬said: “Indeed whatever the Messenger of Allah (‫ )ﷺ‬made unlawful. Whoever obeys my governor (Amir). we are obeying Allah."' o 20 The Prophet ‫ ﷺ‬commanded us to do exactly what Allah commanded. Hadith 2664 (English)] 22 Surah an-Najm (53:3-4) 20 Page 20 of 20 . when you see somebody and you feel you know them from somewhere but can‟t place their face. 9 January 2015) o Thus. he has disobeyed me. if we disobey him. even though He took a covenant from every single one of us (the entire mankind). obeys Allah and whoever disobeys me. This fitrah helps us to remember about our covenant when we are reminded. 19 Sahih al-Bukhari [Book 96.g. Hadith 45 (Arabic)/ Vol. if we obey the Messenger. made us bear witness and testify that Allah is our God when we were brought forth from Aadam (alayhissalam).Standard Track – Lesson 5 (Friday. Book 39. he has obeyed me. Hadith 4198 (English)] 21 Jami` at-Tirmidhi 2664 [Book 41. a natural inclination. 5. [Evidence]: "The Messenger of Allah said: 'Whoever obeys me. Book 92. 5. disobeys Allah." 21 And Allah says: “Nor does he speak of (his own) desire. Hadith 12 (Arabic)/ Vol. the one thing that we do have within us is what Allah placed within our heart called the fitrah. Hadith 20 (Arabic)/ Vol. he made unlawful for us the same things that Allah mentioned as unlawful in the Qur’an.” “It is only an Inspiration that is inspired. it is the same as what Allah made unlawful. but Allah azza wa jall‟ wants to remind us of this covenant/ agreement we made.