Suhaib Webb – Usul alFiqh ThirtyNine Imam alHarmain’s Waraqat The Actions of the Prophet (Approvals)

Welcome back to our explanation of Al Warakat.

We're still on the section of the actions

of the Messenger of Allah. So

we talked about

earlier all the things we talked about related

to am, has, mutlakum, all

that falls under his statements.

So now he's like transitioned into his actions

and we said

That takes us now to

the second,

sort of,

component of these actions and that

is means to affirm something.

But here it means for him to affirm

it without saying anything. So

Sayedna Imam Al Al Haramain says,

this actually is

a

So when the Prophet

affirms

the statement of a person is like it's

his statement when he affirms the action of

a person Sallallahu Alaihi Wasallam it's like his

action

that the, you know, affirming

the action or statement of a person.

And it's like his statement.

And his affirming the action of a person

is like his action.

So therefore it's going to have a designation,

it's going to have a ruling. That's why

it's here.

Because the prophet is protected.

Means Allah has protected him from doing anything

that will compromise

his role as a prophet. Sallallahu alaihi wa

sallam. We know the ulama differ on this

opinion,

in like 3 different ways. Sheikh Al Marzuk

says,

right there, Ishmael the prophets are like angels.

Angels didn't disobey Allah, so the prophet didn't

disobey Allah.

That's a minority opinion, by the way. Others

say that they fell into small mistakes

that were not sinful. Some some scholars say

they fell into minor sins, which don't fall

under like alhurma.

This is not part of our discussion here,

but just to put it in your mind,

you can take the class with me.

I talk about it there.

But he says,

the word 'asam means to protect. Ma'asam is

like a fortress.

Allah says, will protect

you from the people. So Ma'asum,

pay attention here is is a mafrool mean

Osama whom Allahu Azwajal.

Allah has protected them. They are the object

of protection, meaning Allah has protected them.

Like Allah has protected him from ever approving

someone in a state of sin or evil.

An example of this is in here you

see, Iqra'ahu

Mustar

with a Mudaf

And then Mustar

yudaf ilafailihi.

So he says here ikura ruhu. Then say,

ikura

ruhu.

He

says, and if you pay attention to

because that can

act like a verb.

So when the prophet says an example, he

he affirmed what Abu Bakr did.

When when he when he,

when when when say the Kharabin Walid or

Adiallahu wanted to eat a bulb which is

like a lizard. The prophet, he didn't eat

it, but he he allowed him to eat

it. So it means it's permissible.

Here we take a an important axiom,

just because he didn't do it doesn't mean

that it's a proof. It's forbidden. Sometimes people

say, well, the prophet didn't do it. The

prophet didn't do it. The prophet didn't do

it. And we see 2 extremes in this.

One would be in the the middle, and

he everything that the prophet

didn't do is not is not bidah. Everything

that the prophet didn't do also not something

we should do. So you find sometimes the,

you know, the our Sufi brothers and sisters,

and sometimes salafiyah, they they this is a

hot topic. In the future, we'll have a

section on this. We plan to sort of

what's the balance here? But said, Khaled, he

ate a bub,

and we know that the sahaba, they said,

has it been made Haram, You Rasulullah. I

said, no. She's not from where I'm from.

I'm not I'm not familiar with this kind

of food. Also,

evidence for orphan fatwa, for those of you

interested for custom and fatwa. But the point

is, even though he didn't eat it, he

approved aided by his silence.

So

sometimes him not doing something itself

is is not a proof that the thing

is forbidden.

And what was done during his time, although

it wasn't in in his presence,

didn't happen in front of him, sallallahu alaihi

wa sallam. And then he knew about it.

It's another axiom, so we took now 2

axioms.

And what he affirms that was done

outside of his presence,

right, in his absence, but he later on

knew about it is like his own action.

Sallallahu Alaihi Wasallam. Those three axioms are important.

Keep them here. So

it

says, what happened during his time?

His lifetime

that was not done in front of him.

He knows about it. What I'm doing Kiru.

Kahook me here.

Fahuk mu huka, hope moo mafu ilafimaj is

like what someone did in front of him.

Better way to phrase the axiom. Let me

rephrase it is

So what was done in his absence and

later on he knew about it and he

he didn't refute it is that what was

done in front of him. That's a better

way to say it.

So, sayin Abu Bakr, he took an oath

that he's not gonna eat while he's angry,

then later on he saw that that was

better, and he ate while he was angry

in the process of

He approved of that. It didn't happen in

front of the Messenger of Allah Sallallahu Alaihi

Wasallam. It happened in his absence.

As is taken from the hadith of imam

Muslim in the section on food. But, Alhamdulillah,

now we finished the actions of the messenger

of Allah, at least a brief discussion.

The chapter coming next is one that, unfortunately,

especially in these modern times, we see,

some sloppiness and some,

hostilities,

but it's a very important component of our

Sharia.

Very important point of our usul. And we

wanna present that, you know,

the the position of of the majority of

our jurors to on

abrogation.