Abu Taymiyyah – Part 6 UsoolusSunnah of Imam AlHumaydi
AI: Summary ©
The speakers discuss the definition of opinion, including affirmation of the tongue, believing with the heart, and action with the nims. They also discuss the controversy surrounding Muslims'Quraysh claims to be the creator and sustaining, and the importance of actions and intentions in religion. The speakers explain the universal principles of the church, including not having an Abharah, not having busy busy busy busy busy, and affirmation of the tongue, belief in the heart, and action in the lips. They also discuss the importance of actions and intentions in religion and the use of hadiths to judge actions taken without proper intentions.
AI: Summary ©
Last week, we took Ravaz
the definition of an iman
and how the iman
the definition of an iman has 3 pillars.
Affirmation of the tongue.
And
also believing with the heart,
and also action with the nims.
And action is of 2 types, action with
the limbs and also action with the heart.
We'll
be speaking more about the action of the
limbs
Because this is where there is much controversy,
and we find that the people, they negate
the action of the limbs.
And at the same time, they claim that
the iman,
it is
sufficient
for one to have
complete iman
by only affirming something with his tongue, and
at the same time, living with his heart.
And he is not in need of any
actions
whatsoever.
And then we're
gonna come on to later
That the Amal is a pillar
when it comes to the pillars of the
definition of Amal.
But before I go into that last week,
we mentioned some matters pertaining the issue of
an event.
What happens now if I take
the belief
out of an event? I affirm it with
my tongue. At the same time, I do
actions. For example, I pray, I fast,
I perform the Hajj, but at the same
time, I don't have any belief. What does
that mean?
The They say with their tongues that which
is not in their hearts.
In the last day, the day of judgment.
And then Allah subhanahu wa ta'ala indicates the
iman from them and he says
that the riyah,
the showing off when it comes to the
rabid death. If it reaches a stage with
a stage
where all
actions that a person does
are just to
satisfy
the hout, the Ibad,
the creation, that this person he might reach,
the stage of the Munaf Khurrath. That's when
a person
all his actions
are what?
For the sake of people.
So a person's actions can actually
end up being the like of the woman
they will say, you Rasulullah,
you are the messenger.
You are the true messenger. You are the
true Lord.
They would pray with the people, with the
Sahaba, they will pray amongst them.
They will say,
They will do actions, but at the same
time there was no belief.
So there's not make the movement. If they
say with their tongue and they do the
actions, they don't make the movement. Until they
what? Firmly believe it in their hearts.
So you need every single one of the
3 to
establish an imam.
And we mentioned also,
and I'll repeat this again, nam, that
some of the Jahmiya
were also known as Abulat al Murja,
They say that the iman is just mere
recognition.
If you recognize Allah subhanahu wa ta'ala,
your iman is cannibal.
Whoever recognizes Allah subhanahu wa ta'ala,
his iman is what? Kamil iman.
His iman is complete.
So the one that knows Allah subhanahu wa
ta'ala is the true lord that has not
the right to no one has the right
to be watching except Allah subhanahu wa ta'ala.
If he just knows who Allah
is, this person is a woman.
And this is the statement of the Jameer,
which is from the worst of the savants.
And you find also people today saying the
exact same thing.
Who do we enter into Islam from amongst
the Muslim? The shaitan.
Who created the heavens and the earth? The
Mushriks,
those that were there at the time of
the prophet
They knew that he was the Hadegh, the
creator,
the the sustainer.
But what they did was
they reshape in Abu'lubiyah.
They used to worship, they used to have
intermediaries.
They know Allah
is the main creator. They had hubul, they
had some other statues in between
Allah and themselves. They said,
We don't worship them except
that they get us closer to Allah subhanahu
wa ta'ala a little bit.
So if someone I believe
that he is the sustainer, the manic, the
one that owns everything
and the one that sustains and the one
that creates all things, it is not sufficient
for him to be a Muslim.
This is the exact thing that the mushrike
and our Quraysh, they believed.
They wouldn't argue with you in this, but
they would argue when they came to the
Ibadah. They would make dua to hubul,
all the other structures that they had.
He
knew that Al Islam was a true religion.
He knew.
Even sometimes
we say our respect to him,
is the best of the religions.
If it wasn't
for blame coming towards me and also me
being insulted,
you would have seen me coming out openly
and being okay with this religion.
But he feared
the blame of the blabers. And what the
people are gonna say to him? Because he
saw his nephew Muhammad SAW Alaihi Wasallam being
oppressed.
So he feared that blame and also the
insult that will come his way.
He will be put in the shadowest part
of the fire.
It will reach his ankles.
And when it reaches his ankles,
it will be the cause that his brain
boils.
He won't be in the in the bottom,
like the
And it will the fire will touch his
ankles. It will reach his ankles,
and through that, it would buoy his brain.
Young women will develop.
So what does I show you? The Abu
Dhabi died as a kafir,
and he will abide in there. And it's
from the intercessions that are specific for the
prophet will
elaborate on intercessions,
the types of when we come to the
chapter of.
So it's a clear one.
We need a a person, he needs to
affirm it with his tongue.
If a person doesn't affirm it with his
tongue, he can't be a Muslim.
He has to believe in his heart, otherwise
he becomes a manafir.
And he also has to do the actions.
These 3 are pillars.
You find that there's a law of controversy.
A law of controversy regards to the Amal.
So I'm gonna elaborate more on it. People
who take out the Amal and the
those that commit in transmission, they love this.
Will reject. Why? Because they don't need to
do any actions. No matter what he does,
his demand is fine.
And Robert, I mentioned last week as well,
we
are not in need for someone to come
in this time and era
to change some of the principles that we
have in our religion.
The they have explained this in detail.
They have told that that the iman
is
You don't have an imam proceeding within it.
So you have the people
like Imam al Khomeini,
who is a teacher of Imam al Bukhari.
I will mention time and time again we're
trying to give emphasis to these books. Why?
So you feel comfortable and you feel secure
about what the
previous scholars have mentioned.
Because I can come today, teach the books
of the American Redfemi, or Sheikh Moza, or
Sheikh Ben Beist, but
they are
They are only coming this time.
Even though the didn't but you feel more
comfortable and more secure when you're learning the
books of
the
The Ummah, they won't gather upon the.
And the Ijmaq
is a is a just like the Quran.
Whoever opposes the messenger
after that guidance has become clear,
and he follows other than the way of
the believers.
So this statement here, Whoever
follows other than the way of the believer,
the religion I have mentioned is the
So we have the Quran, the sunnah, the
and
the which we'll come on to another time,
by the moment So
if there's an ijma, it is upon you
to take it.
So
and those that came after him in Tabiri.
Who's a Tabiri?
Someone that met the Sahaba and believed in
Islam.
From those that we have met.
And then
that the iman is called
It is affirmation of the tongue.
Also, action
and also
intention
And you can't have 1
except that you combine it with the other
2.
1 can't be valued until you combine it
with the other 2, so you need it
as a group. You can't have one and
ignore the other.
Is that clear? And, Mohammad, why are we
mentioning the importance of the issue with iman?
If a person now thinks, if a person
now thinks,
he doesn't need to act. All he needs
to do is say
and the name of his heart.
He what?
Pushes the side of having hope with Allah
Subhanahu Wa Ta'ala. So he says to himself,
I am safe. As long as I save
my tongue and I believe, I am fine.
I don't need to do any action. He
doesn't pray. He doesn't fast. He doesn't form
any hedge.
That's why this topic is really, really important.
And we mentioned last time, now we have
the Ishmael Akhani and also
And that
the the actions,
they go under the definition of an imam.
And the imam
has transmitted an
they disapproved of the one that takes the
actions out
with a very severe disapproval.
Again, you have in Nur Hajjib,
also
ibn Attain Rahim Allahu Ta'ala,
he mentions and quotes them in his Majma
Fatawah, the volume
number 7, page 209, and also page 2
308.
Great.
Brothers, we mentioned last week that we're gonna
now try and explain
some of the hadith.
There's a hadith that says,
a person will be taken out the fire
After the Manaliq had the Ambiyyah, they've all
interceded.
A person will be taken out of the
fire.
People will be taken out, and they never
did any good deeds
ever before.
What do we just mention now?
That an Imam Labood, a person, he has
to do actions.
A person will be taken out. A person
will be taken out.
And he didn't do any actions.
And one other point, Rob, is you have
to understand that there's a each man
and consensus, unanimous agreement. The one that completely
takes out action
and he doesn't do any action whatsoever, this
person is not a Muslim.
Just like if a person takes Aliyah to
drive, this person is not a Muslim. If
someone says, I'm not gonna do any actions.
I'm not going to do any actions.
This person is not Muslim.
And there's a unanimous agreement. Those that have
studied the market in Islam,
you find that the 10th Nasrid,
the 10th aspect that nullifies a person in
Islam
is to turn away from the religion of
Allah
in totality.
He doesn't learn the religion, he doesn't act
upon it, he doesn't do anything at all.
Maybe this person was doing good deeds. He
reaches a stage in his life, he goes,
I am not gonna do anything. I know
that I have to do this, I have
to do that, but I'm not gonna do
anything at all.
And you find today Muslims are like
that. He doesn't wanna do it. He doesn't
wanna do anything.
Allah says, Allah
says, who is more unjust?
Then the one that is reminded of the
ayat, he turns away from it in totality.
Proverbs are not saying the one that says,
I'm not gonna fast now.
And then he fasts maybe the following year
or he fasts sometimes and sometimes he doesn't.
I'm talking about the guy that doesn't wanna
do anything about his religion.
This person
Al Islam.
This kind of person, the the guy, is
the 10th 25 that is mentioned in Islam,
who in totality
turns away from the actions.
Right? That brings us now to what?
And he's taken out the fire. We just
mentioned on the this person's
How does this person come out the fire?
Because we know a guy that disbelieve, he
doesn't come out of the fire. Ask for
Asahi Belkibir, the one that drinks, the one
that fornicates, there's a possibility that he's gonna
be forgiven by Allah
sooner or later is gonna come out.
So you are saying now the one that
turns away from actions and brutality is not
Muslim.
How does this person come out?
And how do we also
interpret
and he believes in his heart
with truth,
he will enter into Jannah. There's no action
mentioned.
So Iqbal said, and
he believes it in his heart, he enters
into Jannah with actions,
how do we interpret this hadith?
So this is what I want to explain
today, inshallah.
Because otherwise, it can easily contradict
with what we mentioned before and how we
interpret some of these hadith.
So these kind of a hadith, whoever
says and he sincerely believes in his heart,
enters into Jannah,
it is applied
to those who set the kinema.
But time didn't allow them to act.
An example of this
is the hadith in Sahibul Hani.
Yesterday
there
was a young boy, a young Jewish boy,
who used to give service to the prophet
sallallahu alayhi wasalam.
So this boy that used to help other
prophet sallallahu alaihi wa sallam became ill one
day.
So the prophet came to visit him because
he was sick.
So the prophet
sat
next to his head.
And all praise to Allah
who saved this boy from the fire.
So this point now the whole point is
he said
Did he get the chance to do any
actions?
He died straight away. He died straight away
and the prophet
said and praised Allah
that saved him from the fire.
So these kind of a hadith
or what
apply to situations like this.
Also, for example now,
in the middle of a war,
the Muslims
are fighting with these disbelievers. Now what happened
to Osama al Zayed? Osama al Zayed
was fighting.
And this man this man,
that he's on top of now,
was killing the Muslims
was killing the Muslims.
So when Osama bin
Laden who was on top of him wanting
to kill him, the guy said what?
Did you just kill him after he said
So Simon goes
he only said
because he was scared.
So the prophet
got so angry
to an extent that Usami
mentioned,
I wish I didn't become Muslim that day.
I wish I was a Muslim.
Yeah. I mean, due to the fear and
the fact that the prophet was said was,
in such an angry manner,
So the prophet said,
did you open up his heart and check
inside
to see if this person was telling the
truth or he was basically
saying this out of sincerity. So
somebody say the whole point is that we
judge the people with this apparent. If someone
said
and then after he never had the ability
to act, only knows
if this person was?
Same of sincerity.
So we check upon their error.
Right? So this kind of a hadith that
we just mentioned apply to people who didn't
have the chance
who didn't have the chance
to perform any action.
Is that clear? That's when is now
been clarified. So what do we do now
with the other hadith?
He didn't do any good and he comes
out of fire.
And also this has been explained by the
governor.
This is something that is common upon the
tongues of the Arabs.
Sometimes,
they totally negate something,
and the intended terms is what? That there's
still something small there.
And I'll make some examples
Sometimes the Arabs the Arabs, they say what?
This person, he didn't do anything.
But what they intend by
is the majority
was from the greatest of the scholars of
the Malikiya, he mentions the statement of the
prophet and this is will now, explain a
lot of things.
The prophet sallallahu alaihi wasallam was asked
about
So the
prophet told this woman,
Abu Sufyan, he doesn't take the staff off
his shoulders.
What do we understand from this line?
We can easily understand from this line that
the prophet salallahu alayhi wa sallam mentioned that
24 hours he's carrying a staff.
The Sahabi
that used to excessively eat his wives.
So the prophet
mentioned
He doesn't take the stuff of his shoulders.
Does that mean 24 hours when he goes
to sleep, when he walks on the road,
he's carrying a stick?
It's not possible. 24 hours, he's carrying a
stick. 24 hours, 24:7, he's beaten his wife.
Rather, they're Arabs sometimes, because someone excessively does
something, he's known to do something,
they completely either affirm it to him or
they negate in totality.
Another example is, if I ask you, Abu
Bakr,
to make me a house, for example.
I ask the brother, Abu Bakr, to make
me a house, and I want the house
to be in a certain way. I want
the house to be in a certain way.
And when I go see the house 6
weeks later,
he's made the house in such a way
that I find it totally
incorrect.
How many times we hear sometimes we hear
people say, Achin, you haven't done nothing for
me. You haven't done any work.
Even though there's still something, there is not
something, but because it hasn't been done properly,
you're regaining totality.
And also the statement of the women.
Statement of the women.
And that's the reason why the majority of
those in the fight are women.
The prophet
Muhammad is laughing.
So the prophet
asked
If he wants to be good to her
the whole year,
she sees one little thing. She sees one
little thing. She goes, I haven't seen any
good from
Sometimes
because someone
he might be
not doing something properly, we find that the
Arabs, they negate in totality.
So this hadith is carried in the same
meaning.
And also,
That all these hadith that speak about the
intercession of the prophet that
we just mentioned now. A person will be
taken out, who will be interceded for him.
They come out the fire and he didn't
do any good.
And those who are taken out of the
5 hundred people of Tawhid.
These are general statements where the intended purpose
is something specific.
This wording,
It is from the type of wordings that
the Arabs use.
Sometimes you find that the whole name is
taken off.
Due to it
being
not complete
or being deficient from its completeness.
So this statement,
you find that because this person was deficient
in his actions.
Let's just say, for 70 years, this guy
he lived.
70 years.
69 years, he was what?
Not doing any actions.
For the last year before he died, he
started doing actions.
Is it befitting now for the Arab to
say this guy has not done any actions?
That's how they speak. That's something that is
coming upon their tongues.
So this hadith is this person still had
some actions.
He still had some actions.
Now, he had some actions, but it was
negated
from him due to how the Arabs speak.
So he still has some actions with him.
Those that haven't been here last week, you
might find it a bit difficult understanding it.
Nam, we mentioned that the iman is all
an affirmation of the tongue, belief in the
heart, and also
action in the lips.