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

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.