Suhaib Webb – Usul alFiqh ThirtySeven Imam alHarmain’s Waraqat The Actions of the Prophet
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The meaning of actions in the Bible is discussed, including the War on Al Afaalu and the chapter on the actions of the prophet Dr. salallahu Alaihi wa'arihu. The three categories of actions: words, actions, and intentions, and the importance of intentions in bringing about change and creating intentionality. The speaker emphasizes the significance of intentions in bringing about change and the need for people to have intentionality when they use them. The actions of Allah's Prophet have multiple designifications, including worship, rest between, and reflective, and the importance of intentionality in bringing about change.
AI: Summary ©
Wa Rahmatullahi
wu Bakr. Welcome back to our explanation of
the Warakat of Imam Al Haramain Aljuwayniur Rahim
Hola.
We reach now the next chapter he says
Al Afaalu
which means
the section
or chapter
on In the Kufi school,
there's 2 major medhebs right in Arabic language
the Basris and the Kufis. In the Kufi
school, alif and them at times can represent
the Modaf
and the Badaf. Modafun Ilay.
Yani babu
alfari
sahabi
babu dalarati
afari
salahebishariati.
Alayhi salatu salaam
That the actual meaning is the section on
the evidences
of the action
of the prophet Sallallahu Alaihi Wasallam in relationship
to rulings.
Sallallahu Alaihi
Wasallam. Dalalatuhu
with fatha. Sallallahu alaihi wa sallam. So the
sheikh, he says Rahim Ohola. So the section
is gonna be talking about like his actions
mean alayhis salatu salam is something fard is
something sunnah is something makru
is something haram.
And there's a very important axiom.
So you think about it,
there are certainly ways to determine the intensity
of his actions,
salallahu
alaihi wasallam, like is it obligatory, is it
not,
but there's more
probability
involved in that
than say his statements. Like if the prophet
said, Allah has made this forbidden, or Allah
and his messenger have made this forbidden, or
Allah and his messenger have obligated this. That's
suriha.
That's very clear. So this is a really
nice axiom that I heard from, a sheikh
years ago, a professor.
Meaning
that the potential of interpretation
and designating a meaning in his actions,
is it an obligation or not,
is more, is greater than the potential in
designating the intent of his statements.
Because
the statement's clear,
but the actions,
so what that means is you're going to
find quite a bit of differences at times
around the intent and meaning of his actions,
Sallallahu alaihi wa'arihu was amongst the qualified scholars.
Okay? So we took a lot here in
in just a matter of of seconds. Right?
Number 1 is
Okay. The the the the actual meaning of
the chapter here is the section on the
actions of the prophet salallahu alaihi wa sallam
as they are designated
for rulings related to,
his you know, from from the sharia.
The second thing we took this axiom,
means to carry. Right? We say,
Hamil is a is a woman who's pregnant.
So, So Buqman, right? His mother bore him
bearing him upon bearing him. So hamal means
to carry. Right? So here it means,
you know, carrying the potential
interpretative
intent of the actions
is more when it comes to actions than
his statements.
Nabi This is something interesting.
And this is going to lay out,
some of the scaffolding for deeper discussions,
you know, in in other texts.
So he says that the actions of the
Messenger of Allah
always involve one of the following. Either it's
an act which is meant.
Korba like from Korban.
Allah says
If they ask you about me, say I'm
close.
Means nearness. So here what it means is
an action of the prophet sallallahu alaihi wasallam
that shows it is meant to draw near
to Allah.
So it's it's a form of Ibed.
Means obedience to Allah.
So the actions of the prophet sallallahu alaihi
wa sallam are either going to be from
according to Imam Al Haramain
from
Al Qurba. Right? Showing an intent for nearness.
We'll talk about the differences in a second.
An act of obedience.
Imam Al Adu, we have something interesting to
share here in this context of the statement.
He said, Qawruh ima anyakoon
alhasiru
annal aqsaama
thalatha Saying that, you know, the actions of
the Prophet Sallallahu Alaihi Wasallam
from the perspective of
some of the scholars of Ulsul
are divided into 3 3 categories.
So
the first is korba
wa ima ghayru,
korba or it's not korba wa ima mohtamara
Or it could or could not be an
active kurbah. We said earlier kurbah is showing
the intent to draw nearer to Allah Subhanahu
Wa Ta'ala.
So he says that it's interesting. You don't
have to agree with him, but it's interesting
and it makes us think about things and
look at things differently.
He says,
you should know
that obedience and Korba are
what Allah
has commanded,
but that you don't have to have intention
for them. It doesn't demand intentionality. So Ta'a
or Korbat Ta'a, for example, to leave the
Haram, you don't have to have intentionality.
And then he says, you know, very beautifully,
whether the one who is trying
to draw nearer to Allah,
you know, has knowledge of that or not.
So he says, therefore we have kind of
3 things to think about.
3 things we should think about. The most
specific is worship
and the broadest is
and Korba rest between.
He
says
So he said, Uta'a is something which someone
does whether they they have knowledge or have
intentionality, it doesn't matter. It falls under the
designation of Uta'a according to some of the
scholars of Rousseau. For example,
like freeing
a
doesn't
doesn't fall under a a something demands intention.
Right? It's not something that,
falls under a
a a an act that demands intention.
Another.
So someone who doesn't know about Islam and
they look at the evidences in the life
around them and they start to think about
what's the purpose of creation. This is actually
a form of Ibadah, but they don't have
knowledge. They don't have the intention.
Inshallah, they'll be rewarded for it once they
embrace Islam. I know in my own situation,
like, I was very thirsty. I was trying
to find,
but I didn't think about this as an
act of worship. I thought about unveiling a
mystery in my life.
So that is called
You say about it. This is a form
of obedience.
It says, you know that,
kurbah is
it's very nice. Right? Is
what is an act
of obedience? For example, like slaughtering,
right, slaughtering
an animal say on Eid or otherwise,
But like a person is doing this
and
they know who they're doing it for.
They know who they're doing it
for. But it doesn't like slaughtering doesn't have
to have nia.
So they am doing it for Allah
but like because Allah has commanded me to
do this, but doesn't necessarily have to have
the intention.
Right? Then he says,
but worship in the strict sense, this in
the in the definition now of the scholars
of Uso.
Right? Don't get confused with other definitions of
Ibadah. Each science has its own sort of
definition.
He's talking about now amongst some of the
scholars of Usool, Usoolufek, excuse me,
everyone agrees on this by the way, that
demands intentionality
and knowing who you're worshiping.
Right? So salah has me and I know
that I'm doing it,
because I worship Allah who
fasting
almabud. So he's saying here that actions can
fall under 3 designations. Number 1, Al Ta'a,
whether you have intention, whether you know even
a disbeliever can be engaged in in this
sense. Number 2, Al Qurba
has the idea of knowing why, but it
doesn't have to have intentionality. And then finally,
Ibadah
has all
those components.
Intentionality
and Marifa too. Al Marabod will stop here.
Next time we'll talk about another designation
of the actions of the messenger of Allah
related to the legality of those actions.