Suhaib Webb – Usul alFiqh ThirtyEight Imam alHarmain’s Waraqat The Exclusive Actions of the Prophet
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The speakers discuss the differences between Sharia's actions and those of the messenger of Allah's actions, emphasizing the importance of evidence and engagement in sharia. They also discuss the importance of sharing responsibility and the importance of understanding actions in shaping behavior and designating them as models. The discussion on actions and actions is about the actions of the Prophet and the actions of the messenger of Allah, and the differences of opinion on actions of the Prophet and the messenger of Allah. The discussion on actions and actions is about the actions of the Prophet and the actions of the messenger of Allah, and the actions of worship.
AI: Summary ©
We said earlier, this is an expression related
to the intention, the legal impact of the
actions of the messenger of Allah sallallahu alaihi
sallam, which will either be an expression of
obedience and nearness or not. Basically what he
is saying.
And what he is getting at here when
he says
What he's getting at here is that
the scholars divide the actions of the prophet
sallallahu alaihi wa sallam
into
2 important designations.
There's some difference of opinion about this and
how it plays out
and and difference on specifically the designation of
the acts that fall under non Sharia acts.
Like
in certain situations, how the clothes he wore.
In certain situations, the food he didn't like
to eat. Certain situations, the perfume he likes.
Certain situations,
the food he did like to eat.
So we want to think about this in
3 ways. Number 1, something
which is Sharia.
Right? Salah,
hajj,
conduct.
Number 2, which is not sharia, how he
walked,
the color of clothes he preferred,
Type of food he preferred. Type of food
he didn't like.
And then
number 2 is,
number 3 is something which is related to
his custom,
but is supported by the Sharia.
So the first two are easy. Right? Sharia,
clear Sharia acts are gonna fall under one
of the designations of the Hakim that we
already know, one of the 5 rulings.
Those areas where there is a custom like
the beard, Abu Jala had a beard. Abu
Lahab had a beard. But the Sharia brings
an evidence to show as prophet said, you
know, let your beards grow.
Right?
That is one of the fitrah of the
mbiah is to have a beard. So here's
something which is customary, but it's been supported
by Sharia. So it takes on the Sharia
designation.
And in the third is those things which
are not falling under Sharia designation and here
the scholars differ.
So
the Madikiz, they say and
implies permissibility.
Other scholars,
I believe the the Hanafi say it implies
something that's recommended.
It's recommended. So now when we see like
how that plays out in the Usul, how
there is certain focus on certain actions of
the Messenger of Allah sallallahu alaihi wasallamah. And
this is something that played out with the
Sahaba when you read like said, nah Abdullah
ibn almaraatiallahu and when he would like walk
where the prophet walked when he would go
under the tree that the prophet went over.
This is like a broader adherence to the
non legal Sharia acts,
but because it's the prophet sallallahu alaihi wasalam,
there's barakah and there's hayr in it. I'll
I'll dedicate a when I finish the whole
book, I'm gonna go back and add certain
sections
to these lessons that unpack these things more
for you. And this is one that we'll
go back to because it's really important and
it allows us to,
create kind of,
an appreciation for one another that leads to
like a cohesiveness
and appreciation.
Then he says
If an evidence shows that it's specifically for
the prophet only, then it's understood to be
specifically for him.
For example him marrying more than 4 women.
Here's something important though, right?
Pay attention to the language,
which means
the foundational
engagement we have with the prophets actions is
that they apply to all of us.
So the the asl is umum.
Right?
That that the the foundational
engagement with the actions of the prophet is
that they apply to everyone. And then there
has to be an evidence that shows his
action,
salallahu alayhi wa sallam, is specific to him.
That that undermines the idea where people say,
well, I'm not a prophet. You know, I'm
not the prophet. I'm not how can I
be like what the prophet?
So the initial engagement with the actions of
the prophet is not Tarsis. That's the foundation.
The default is AM. The exception is Tarsis,
Khas.
So there's something here in the languages that's
important. Subtle.
The the the engagement of the actions of
the prophet are isa to some what's that
mean for you to me is that they
apply to me.
But if
and here
means, you know, maybe
If you find
some evidences that show it specifically for him,
then it's specifically for him.
Also what's unpacked in this is
that the means it's a rarity.
Right? That those things that are are are
specific to the messenger of Allah
are going to be quantifiable.
So we see sometimes people have the opposite,
right? They think, oh, whatever the prophet did
applies to him, not to me sallallahu alaihi
sallam
because I'm not a prophet. That's why in
the Quran over and over again. Allah shows
that we have a shared responsibility with the
messenger of Allah
the and soon we will change you
and redirect you to a that will please
you.
Then the verse changes tense and says wherever
all of you are,
all of you should face the Haram.
Why does the the the pronoun change from
being a singular address to the Prophet to
a plural address to all of us to
show that we share in the responsibility. The
hokum applies to the Prophet to face taqiblah
and the hokum applies to us.
Subhan Allah. This applies also to Aqida.
Don't you know? Don't you know? Don't you
know here? The pronoun is a singular address
to the messenger of Allah. But at the
end,
the plural, all of you now share in
this responsibility of knowing this.
So just as the prophet has been blessed
with the of Allah, we've been commanded
to achieve
of Allah in our limited capacity. Just as
the prophet was commanded in actions
to face tahibla, We also are commanded, so
we share
in the tikad, the beliefs of the prophet
as being responsible,
as well as the actions of the prophet,
salallahu alayhi wa sama. Pay attention to what
I just said to you called.
Changing of the tense.
And if if there is no evidence
to show that it's specific to the messenger
of Allah, then it's left. It applies to
him and his ummah. It's not restricted
or it's not made,
exclusive.
That indeed Allah says in the message of
Allah is the best code of conduct for
you to follow.
And
in that moment,
what's that? What's the origin of the acts
of the messenger of Allah? Is it wajib
or not?
Generally, it's wajib, but then specifically like we
affirm. Yes, we have to follow the actions
of the Messenger of Allah sallallahu alaihi wa
sallam as a code of conduct, but then
after that kind of umbrella recognizing our obedience
and yielding to the the actions of the
Prophet as a model,
those actions then may have specific rulings and
designations.
So they say the origin of all that
is wajib.
Whatever the prophet does, it's wajib. Why? Because
that's safer. It's far.
Some say no the actions of the prophet
sallallahu alaihi wasallam,
right, should should be specifically understood to be
recommended in in relationship to us.
Because it happens,
you know, the this sort of a legal
kind of discussion because it's gonna happen after
the request.
Like the reality of it happens after the
request.
And some of them said we don't we
don't know. Don't say his actions are meant
to be fought. His actions are understood to
be recommended.
So we don't know
because there's different evidences that show. Some show
that it's an obligation.
The also of his actions, some show that
the also of his obligations is recommended
in relationship to these
things.
So the first difference of opinion about is
it wajib or not, is relationship to acts
of Ibadah,
acts of worship. Is the asul ford
wajib or recommended?
Outside of what's clearly obligatory.
So like, for example, the kefir of how
we pray and this and that and this
and that and so on and so forth.
The second though is what if it's not
related to acts of Alba'a? Then they agree
the majority say it falls under permissibility.
There is a massive massive discussion about these
things. So when we go back to recording,
certain parts of the text, I'm going to
spend a lot of time
talking about
like one lesson at least. Then I'll come
back and talk about the differences of opinion
on
so we can unpack that,
as we go on. But we finished, alhamdulillah,
this section,
in a brief way on
the,
behavior of the process. So maybe you're asking,
though, what does it mean, like,
the request
happens,
you know,
after something. Like, so that's why they say
that his actions are because
the
right, the is that everything, everyone is innocent
until proven guilty, so to speak, right? So
that command is going to come after that.
So therefore, it implies
Then he says
If there is no evidence
to show that it's specific to the prophet
sallallahu alaihi wa sallamah.
And
the the the the the the this
noun
is used in an indefinite way.
Used in an indefinite way to show
that the prophet's example as a code of
contact cannot cannot be limited, cannot be defined.
Like we say,
his Rahma cannot be limited, cannot be defined.
It's expansive. It touches everything. So when it
comes to a code of conduct, the prophet
sallallahu alaihi wa sallam is
unlimited
source of guidance and blessings.
Then he says,
That an act of obedience
and that an act of nearness is understood
to be an obligation
in relationship to the prophet and to us
and
the he means the according to some of
the
because that's safer.
Some of the shafi'i say, no. It's nadab.
It's recommended.
What does that mean, man? This this is,
something interesting. So because
it's recommended because it comes after
a request. What is he getting at here?
Because asl is
like the origin of everything. We're all innocent.
So then this command comes after our established
innocence and the idea here is that there's
like Ihtimarat.
That command could either be Fard or Nadab.
So it's Nadab because the Farb disestablished.
It's like a philosophical argument that we'll talk
about in the future.
There's others
who say
that that excuse me,
that we don't have an opinion. We don't
we don't we don't we don't want to
say what his actions fall under. Is it,
you
know, in relationship to Korba and Abba? After
the act is fought. Right? Salah is fought.
We're not talking about that, but the how
of salah.
Those those things where there is potential differences
related to his actions. Is the is the
foundation ford or recommended?
They differ on this. So the 3rd opinion
is that
we don't have any comment. It's called a
talaquf.
No comment.
Why
Because there's the evidence that seem to kind
of differ with one another on
identifying what is the asl, the designation of
his his acts of Ta'an Korba.
And if his actions are not
Sharia oriented, as I said earlier,
then they're understood to be permissible, although there
is a difference of opinion on that that
we'll talk about in the future. In
in regards to his
right and responsibility
and our rights
and responsibilities. We're going to stop here at
Jazak Maloheren
and next time, oh man, we're getting into
the
silent approvals
of the Messenger of Allah.