Suhaib Webb – Usul alFiqh ThirtyEight Imam alHarmain’s Waraqat The Exclusive Actions of the Prophet

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.