Channel: Tim Humble
An Introduction to ‘Aqeedah
What Will You Learn In This Session
An Introduction to ‘Aqeedah
What is ‘Aqeedah?
The Meaning of ‘Aqeedah according to the Language of the Arabs
The Meaning of ‘Aqeedah in the Religion of Islam
Examples of ‘Aqeedah
‘Aqeedah Does Not Stop in the Heart, it Starts From It
The Importance of ‘Aqeedah
The Sources of Our ‘Aqeedah
History of How ‘Aqeedah was Recorded
Differences of Opinion in ‘Aqeedah
Taqleed in ‘Aqeedah
© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.
hermana Rahim al hamdu Lillahi Rabbil alameen
one who suddenly want to send him or Allah number with your maternal alameen Nabina. Habib in Muhammad sallallahu alayhi wa sallam were either early he was happy as mine. along my eliminare main pheromone elevating Nebula lm tena, watch our Leah Ella Hana monitor lemahieu her Jetson nano Allah her Jetson Elena,
as always, we're going to begin by praising Allah subhanaw taala. And by sending salutations upon His Messenger, sallallahu alayhi wa sallam,
and upon his family and upon his companions,
today is going to be a very long day, in terms of the amount of material that we have to cover, we have a lot of material to cover. And it's going to be pretty intense in the sense that if we want to cover all of the things that we've got down in this book, it's going to take us a little bit of effort in Sharla. I think you guys already know more or less the the house rules, the classrooms so to speak. I have no problem whatsoever with questions and, and, and feedback in Sharla, and things you don't understand. But what I would ask you to do is to split things into two. If there's something that I say that you don't understand at all, I've just said it, and you have no idea what
I'm talking about, you can put your hand up in the middle of the class, and just for that particular thing, but if there are questions that you want to ask later on, just make a little note of them. And then at the end of the session, we'll leave some time for questions inshallah. So I don't mind being interrupted for what do you mean by this? Or I didn't understand what you just said? Or can you repeat that for me? But inshallah we'll leave the questions until the end to be the night on.
Our first session is called an introduction to aqeedah, an introduction to aqeedah. Now, because this is all about aqeedah, I thought the first thing we're going to have to do is to talk about what al Qaeda is, because this is not an English word. It's an Arabic word. And so we have to sort of define what this word means.
And whenever we talk about words, in the Sharia, in Islam, we talk about words from one of two different angles.
Okay, so whenever we talk about what does the prayer, what does Salah mean, what does Hajj mean? What does Psalm mean? What does Zakah mean? We talk about these words from two different angles. The first thing that we're going to talk about is the linguistic meaning the meaning in the language of the Arabs.
And then we're going to talk about the meaning in the shediac, the meaning in the language of the Arabs, and then the meaning in the Sharia. Now, this is best explained with an example. So let me give you an example. Let's pick the word Zakah.
If I was to ask any one of you, what's the case, you probably say it's a percentage of your wealth that you give
your excess wealth that you've held for a year, you give it you know, and and it's taken on wealth, and it's taken on, it's taken on crops, and it's taken on certain other things as well. Gold and Silver, what have you.
That's fine from the point of the shediac. But zakka has a meaning in the language of the Arabs. So the car in the language of the Arabs means to purify. It means to increase. And it means to to put a blessing in order to have a blessing in something that's a purely linguistic meaning. It's not a meaning that comes from the Shetty app, it's just the meaning in the language of the Arabs. So when we talk about any word in Arabic, we're going to talk about what it means in Arabic as a general word, and then we're going to talk about what it means in the Sharia. Example another example Sala, the word Salah, means do are in Arabic, Salah means to act, but the Salah that we know in the Sharia
is more than just a it's a set of actions that begin with techniques like Rama they finished with testament they have a set of sort of defined actions that you have to do this is what we call Salah in the Sharia. So the point is that words in the Shetty obviously
They have a background from the point of the language. And they have a background from the point of the religion. So when we come to Akita, let's have a look at what this word aqeedah actually means. Well, aqeedah comes like all words in Arabic come from a root. And and to give you an example of a root, if you think about an English necessity,
necessary or unnecessary,
What do you notice about all these words in English?
necessity, necessarily necessary and unnecessary?
What do you notice about all these words in English? Someone told me, it's not a difficult question. I'm not asking to explain what they mean, I think what do you notice about the words
they all sound similar. That's what I'm looking for. They all sound similar. And they all have a meaning that is got something to do with need and necessity. So necessary is something we have to do unnecessary is something that doesn't need to be done. And necessity is something a need or something that has to be there, and, and so on, and so forth. So they all have a similar meaning, not the same meaning, but a similar meaning. And they all have a similar sound in the middle of the word. Arabic is even more obvious in this regard. words come from roots, and these roots have meanings. So the root of the word aqeedah, is acorda. And it's written there in front of you, Al
Qaeda. And Al Qaeda has lots of different meanings that go around it. But some of the meanings of al Qaeda article to tie something or rub what we call an Arabic or rub to tie something up.
And from this is the word in Arabic, awkward.
Who's heard the word awkward before?
I guarantee every single one of you have heard the word of God before.
I don't believe there's anybody in this room unless they became Muslim yesterday, who hasn't heard the word of God?
Woman shattering Neff 30 filler, Oh, God.
Oh, God, does anyone know what the translation of women shattering number 30. filial piety is roughly
from the evil of the women who blow over what not so awkward, from the same word is not something you tie together. So akkada, one of the meanings of al Qaeda is to tie something tightly, like to knot it, or to tie it tightly. One in one of the meanings of al Qaeda is solid, but also for something to become strong and hard and, and become like a rock like stone.
One of the meanings of akkada or its variations is to hold on to something tight at domestic to hold on to something really tightly, you know, if you're hanging on the back of a jetski, or something like that, and you're holding on really, really tightly. This is one of the meanings of akkada
one of the meanings of al Qaeda is ality called taking something grabbing something from someone. So me taking this and grabbing it towards me, this is one of the meanings of al Qaeda. One of the meanings of akkada is to be certain about something to have, you're keen about something, or one of the meanings of akkada is to affirm something strongly. You know, something you really like you hold in your heart really strongly, you have a really firm belief about it. Maybe I don't know you believe that Newcastle United is the best football team. And you you know, you hold this is your firm, strong belief. This is again, another meaning of akkada. So what I want you guys to do,
because I'm not going to let you just sit there, I'm not will lie in Sharla I'm not going to let you so you're going to you're going to have to have a bit of tough outro a bit of sort of, you know give and take here. I want to go through each of these linguistic meanings. And I want you guys to tell me why you how you think that might relate to Akita what we believe our beliefs.
Okay, so the first one to tie something firmly. How do you think that relates to what you believe?
The stuff you believe as a Muslim you believe in Allah, you believe in his messenger? You believe in the angels, you believe in the books? How do you think that that relates to tying something firmly?
I'll just pick on people if you don't want to answer.
So it's something like it's as if you
You tie yourself onto it, you know, you hold yourself onto it something you've got very firm, you tie yourself onto it. What about because something becoming hard and strong?
It's not easy to break. your beliefs are solid and they're not easy. They're not easy to break, holding onto something tight. We said it's similar to tying something firmly to take or to grasp something. What do we think that how do we think that relates to our belief, what we believe as Muslims
to take or to grab hold of something
is all related to the same kind of thing that you grab it, you hold on to it and you don't let go?
To be certain about something. There's no doubt that the beliefs we're going to talk about are things you have to be certain on. Allah subhanaw taala says, aphylla he check? Is there doubt about Allah, to any of you doubt whether our Lost Planet Allah exists, whether Allah deserves to and nobody doubts, whether Allah pantalla exists, nobody doubts whether Allah deserves to be worshipped,
to affirm something with conviction to really believe in something, and that's inshallah The most obvious from some of the words that come from Akhada book, God, we said are not tacky. It means determination. Allah, Allah says, Allah does not take you to account for the level the sort of like this sort of speech that you make when you make a promise. And you just make a bit of random you know, you say something and you don't really mean a lot doesn't take you to account for the mistakes that you make when you make a promise. But Allah takes you to account B man up tomorrow a man for this the things that you have tackled in the things that you're you know, you're you're, you affirm
with conviction, you say, I really, you know, this is something I, I believe, and it's a God, which is what we're talking about today. And depart is another word for either an ATM card is your firm beliefs and your convictions. So now we've understood that from the point of the language of the Arabs, what is Akita in the religion of Islam. Unlike some other words, in Islam, Akita doesn't have a meaning that is any different to the meaning in the Arabic language. So the meaning of acleda in the Sharia is exactly the same as the meaning of Akita in the Arabic language, the beliefs that we grab and hold on to things we remain firm and strong upon things we tie ourselves to things we link
ourselves to. In English we call aqeedah Creed, fundamental beliefs, core beliefs, whatever you want to call it, the things you believe the basic beliefs of Islam, the core beliefs of Islam, the fundamentals of Islam, these are all things that we use in English for Al Qaeda. Now there are different scholars who defined Akita in Islam.
And they tried to explain to us in a simple way, what Akita is in Islam. So Sharon fosun have a little louder Allah, he said, Akita is the six pillars of faith to believe in Allah, His angels, his books, his messengers the last day, and to believe in predestination, the good and the bad. This is one of the definitions that share side of health ozone having Allah gives in one of his books on the introduction and the basics of Akita. What do you notice about that definition?
anyone got any observations? And I, you know, guys, I want you to participate. Yeah. So just tell me what you're thinking. What do you think when you read that?
Does it sound like it covers everything? Does it sound like it's related to something specific what what is what is he basically equating a pita with?
What's he basically making Arpita? The same as a man?
Okay, so basically, he's making a key that the same as the pillars of Eman. Now, I've written next to this incomplete and that's because even though this is a very good definition of aqidah, it's not what we call Jeremie earn money. It doesn't cover every single thing that Akita covers. It covers the majority of al Qaeda. In fact, 95% of al Qaeda is going to come down to believing in Allah, what you believe about Allah. Everything from where Allah is to what Allah does to Allah as names Allah as attributes, how Allah subhanaw taala, you know, is or sort of the description of a Lost Planet, Allah that we find his attributes and his names in the Quran and the Sunnah, and so on and so forth.
What you believe about the angels, how they were created, what their jobs are, what their roles are, that they don't deserve to be worshipped? what you believe about the Scripture, you believe in the Torah and you believe in the Injeel and you believe in the Quran and you believe in the soul of the Scripture of Abraham and you believe in deserve all the sun and you believe in all of these in their original form, not in the corrupted form, that they now
Take, and you believe that the Quran is the speech of a lion it's uncreated, and all of these things, what you believe about the messengers that you believe that they never did the major sins that you believe they were sent by Allah to teach the same message, what you believe about the Prophet sallallahu alayhi wasallam. And we're going to talk a little bit about that what you believe about the last day from the moment of death, the grave, what happens in the grave, what happens after death? What happens on the Day of Judgment, what happens in general, what happens in the Hellfire, and what we believe about predestination about other things are decreed by Allah. Allah
knows everything that Allah has written everything that a lot creates everything under Allah Subhana, Allah wills everything. So this is these are sort of majority of what we're going to talk about in the topic of al Qaeda.
Some people said, and this is one of the Egyptian scholars, he said, Al Qaeda, is the six pillars of faith, plus our belief about the companions,
Akita is the six pillars of faith, plus our belief about the companions. So if the definition that was given by chef for Zion in that book, which 95% he reached 97%.
So he covered all of the six pillars of Eman. And he added a little bit it also what we believe about the companions that they were beloved to Allah subhanaw taala that all of them are, engender, that all of them are,
that all of them were trustworthy and honest, that they didn't betray the prophets I send them that they didn't disbelieve after Islam and and Eman and so on and so forth, that there are different types that there are some of them who are very, very, very high in the sight of Allah Subhana Allah in comparison to others, that Abu Bakar is the best of them, and then Armada and then Earth man and and so he added these beliefs in as well.
One of the more comprehensive definitions of aqeedah, that covers everything, like 100% of what Akita covers, is to say, Akita are those matters, which are believed in with certainty and conviction, those things that you believe in with certainty, not like those things that well, I had a look at the issue. And I thought about it, and I think inshallah, the correct answer is not these kinds of issues, these things that you have no doubt about, you're certain over in your heart and soul. And I've made this in bold to show you that the place of your arcade is the heart, there are the arcade at the place of arcade at the base of your appeal. That is the core of your Gita is what
you put in your heart. Imagine your heart is a box, and you put into that box, those things that you are certain about in Islam, that you believe with certainty, and that you believe that it's not permissible to have any disagreement over, you put them in that box that you're certain of this is your Akita, they are not tainted with any doubt or uncertainty. And the last definition is the one that I prefer, of the definitions. And I think it's the most comprehensive and probably the one that is the most he or the easiest of the definitions to understand. And that is those matters which are known from the Quran in the sound of Hadees meaning we didn't pick them out of the newspaper. We
didn't pick them out of our, you know, sort of reflection of our thinking. We didn't pick them after a moment of spirituality, we didn't take them from a dream. We took them from the Koran, and from the authentic Sunnah of the Messenger of Allah sallallahu alayhi wasallam, which the Muslim must believe in his heart.
A Muslim must believe in them. So there are some things that we found from the Quran and the Sunnah,
that we sort of, you know, issues of halal and haram. But the issue is that our Muslim must believe in his heart, in order to acknowledge the truth of a lion is messenger. So in order for you to say that you have acknowledged the truth of Islam, in order for you to say that you believe Islam, and you believe or you believe in Islam, and that you believe in Allah and that you believe in His Messenger, sallallahu alayhi wa sallam, there are some things from the Quran, and from the sound Hadith, that you have to have in your heart to say that you have believed properly in Allah and His Messenger, sallallahu alayhi wa sallam, and these things are what we call our Akita. So yes, the
majority of them are going to relate to the six pillars of faith. But there are issues of the companions, there are issues about our belief about obedience to the ruler. And there are many, many other sort of small issues here and there, that we're going to pick out the don't fall into these things.
In the next section, I talked that I mentioned that Akita does not stop in the heart, it starts from it.
And the meaning of this is some people when you talk about the heart, they might get the impression Well, if I am sort of putting these issues of believing in me
Things I believe in Allah, I believe in his messengers, so I sell them, I believe in the angels, I believe in the status of the companions, I believe in, that we have to obey those in authority, and so on and so forth.
That's me complete as a Muslim. No, that is that you have put the base, you've put the core, you've put where it starts, it starts from your heart, but then the body has to fall into line. And for this, I mentioned, the Hadith of the Messenger of Allah sallallahu alayhi wa sallam,
if I'm not mistaken, is the hadith of an automatic mushiya. But it's just for memory. Indeed, in the body, there is a piece of flesh, if it is upright, the whole body will be upright. And if it is corrupt, the whole body will be corrupt. Indeed, it is the heart. So the heart is the beginning. That's where you put your beliefs that's in the box, you put your beliefs in, and then the rest of the body, if the heart is right, and you put the right beliefs in there, and you put the right sincerity in there, and you put the following of the Sunnah of the Prophet, so I send them in there, then inshallah, you will start to see that the body is going to fall into line with what is in the
heart. Because there is a link between what is in your heart and what your body does, we don't believe that the heart is the place of the man and the man doesn't go outside of the heart. This is the belief of the merger. This is the belief of people who are not upon the right aqeedah when they said that a man right resides only in the heart. And there is nothing about a man on your own your actions and in your beliefs. And they said that in mind is like a light switch, you switch it on, or you switch it off, you either have it or you don't.
But that's not the case, in man is shown in your actions and Eman goes up, and it goes down. And this is the aqeedah sooner. So for example, you know, that's another example of something that comes outside of the six pillars of faith. So here we say that the Akita starts in the heart, and the effects of that Arpita and the effects of that a man have seen on the body and in the actions. And in fact, your actions are themselves in
your actions or Eman and they increase your demand. And this is very clear from the Quran. When Allah subhanho wa Taala says, When I can Allah julio de Monaco, Allah was not going to cause your Eman to be lost, Allah was not going to cause your Eman to be lost. And this is said in regard to the changing of the Qibla. So Allah talks about the changing of the table moving from one way to another, and he calls that action email. So your actions are imagined, and they increase your email. So the point is our aqeedah is what we put in our heart. And you see the effects of your Akita and the effects of your Eman on in your actions and upon your tone.
Why is aqeedah so important? Why is aqidah so important. First of all, Akita defines you as a Muslim, go outside and gather together 100 Muslims from around Keith Lee Bradford, you know, Halifax, wherever you want to go?
Do you think all of those every single one of them says I'm a Muslim? Do you think they all have the same kind of beliefs, they all have the same kind of sort of the way they approach Islam is the same norm. And that's why you're aqeedah is what really defines you. You know, anyone can say I'm a Muslim, you get a qadiani, who believes in a prophet after the Prophet Muhammad sallallahu alayhi wasallam, who says I'm a Muslim, you get a shear awfully, who believes that all of the companions betrayed the prophets, I seldom except for 12, or except for seven or whatever it may be, and believes that the Quran is incomplete and believes that it has mistakes in it and believes that
gibreel betrayed the trust by giving the Quran to Mohammed Sai Salim and not giving it to Ali rhodiola. And he says I'm a Muslim. So anyone can say that they're a Muslim. Regardless of how evil their beliefs are, regardless of how far away from they are from Islam. Anybody can say I'm a Muslim. But the question is what really defines you as a Muslim? Is your core beliefs, not really, whether you put your hands on your chest or on your navel, whether you raise your hands or not, this defines you as a Muslim in a certain specific sense. But what really defines you as a, as a Muslim before everything else are the beliefs that you put in your heart. So those beliefs are the first
thing that actually describes you and defines you as a Muslim. And that's why when someone says to you, what kind of Muslim are you? You're going to begin to explain your beliefs. You're not going to say I'm a Muslim who prays five times a day. You're not
To say I'm a Muslim who raises my finger in the Tisha hood, you're going to say I'm a Muslim follows the Quran and the Sunnah, upon the guidance of the companions radi Allahu anhu. So this sort of concept is very, very, very important that it defines you as a Muslim. All the messengers began by teaching Akita.
Akita was the first thing that every single Prophet taught.
That's why we describe all of the prophets as being Muslim because there was no difference between the prophets in their arcada the difference between the prophets was in the halaal. And in the harem, we know that a Saudi Salaam says as Allah mentioned in the Quran, whether your Hillel come by our lady hurry Malaika I've come to make halau for you, some of the things that will hold on for you in Akita halaal for you to worship a grave when you never used to worship a grave halau for you to make such an idol when you never used to make such a to an idol know, the things that he said came to make halaal that were haram things like food, things like types of drink, things like types of
acts of worship, but not in the core beliefs, the core beliefs of the messengers, la hemos Salatu was Salam were all exactly the same.
The Messenger of Allah sallallahu alayhi wa sallam, he spent 13 years in Makkah, in that 13 years in Makkah, how For how long? Were people praying five times a day, two years. For how long were people fasting?
How long were people giving the car The car wasn't even revealed?
For how long were people
performing the hedge? The hedge wasn't revealed. So what were people doing for 13 years in Makkah, if they only started praying five times a day, towards the very, very end of that 13 years, the last couple of years. What were they doing before that? What was the Prophet sallallahu alayhi wa sallam doing for the first 10 years of that 13 or the first 11 years of that 13 there was no hijab. There was no five times daily prayer, there was no fasting. in Ramadan, there was no Hajj there was no Zakah What was he doing in that 10 years or 11 years or 12 years, all of it was teaching Akita
correcting the beliefs of the Muslims, I guess there were some people praying, praying.
The like a limited number of records, praying the night prayer, and you know, sort of a limited amount of prayer. But the big deeds of Islam the things that we know as worship in Islam today, were not revealed in the early part of Makkah, they were revealed at the very end of the time of the prophet SAW Selim in Makkah, or his time in Medina.
So the hijab was revealed, then in Medina, and the hijab, under xikar was revealed, you know, towards the early part again, in Medina, and likewise, the Hydra was revealed at the very end of the life of the Prophet salallahu alayhi wasallam, in the 10th year after the Hydra, and are in the ninth year after the Hydra, and then you know, and then the prophet SAW some himself made in the 10th, year of the hedgerow and so on and so forth. So we see that this time was spent teaching the people their core beliefs. If you look at the Macan Sutras, the sutras that were revealed in Makkah, you see that these sutras are primarily focused upon what we believe the beliefs that we hold,
whereas the sutras that are is revealed in Medina have more rulings and halal and haram in them. So if the Prophet sighs haven't spent 10 or 11 years in Makkah, before he even began dealing with the major issues of halal and haram then it shows us the importance of this topic to us today.
The majority of the Quran was revealed regarding matters of Akita look through the Quran, the majority of the Quran is revealed regarding matters of Akita and so the Quran is a book of Akita before it's a book of anything else. And that also tells us the importance of our Akita. Regarding the sources of our RP to where we actually get our Akita from. We get it from the Quran, we get it from the authentic sooner, which is the scenes the actions, the approval, and the description of the Prophet sallallahu alayhi wasallam and we get it from something that we call ajmer.
Who's heard of edge man? I'm not gonna ask you what it is. Who's heard of the word before edge man.
Okay, you need to know this word because
Mac is one of the sources of legislation in Islam. If I was to ask you where do we get the halal and haram from?
general question Where do we get the halal and haram from
shediac More specifically, where do we get the Holland Holland from? From the Quran,
the Sunnah of the prophet SAW Selim, which is his sayings, his actions, his approval and his description. And there is a third source that we get the hell out of the harem from which is aged man. And there is a fourth source, which is PS comparing two things and giving it the same ruling. But for our our key that we don't use the fourth, we only use the first three. And so we come to the topic of each map. Each map is essentially the agreement of a of the scholars of a particular time, especially the companions and the early generations, but not limited to them an agreement of the scholars of a particular time on a specific issue, providing that it does not contradict a
previously established age mark, what does that mean? So all of the scholars of the companions, all of the companions get together,
and they agree on something.
They agree that something is halal, or that something is haram. Or some of them agree, and then the others don't contradict it. The others don't stand up and say no, that's wrong. We, they they agree to it. This establishes consensus. Now I'm simplifying it for you, because consensus is a very difficult issue. And it has a lot of filth to it. It's an issue that's dealt with extensively in the topic of a school of film. But here, what we're talking about, is basically everybody getting together and agreeing something. And generally, we're talking about the companions, those who came after the companions, and we're talking about, generally the scholars of Islam, and not, you know,
sort of everyone in this classroom agreeing on something. But the scholars of Islam agreeing on something such that Nobody puts their hand up and says, I don't agree, or, and we can say, Nobody puts their hand up, almost nobody puts their hand up and says that they don't agree. So it's something that everybody there's unanimous agreement, everybody agrees to it. This is what we call each man and each man is a ruling, a clear ruling in Islam. It gives a clear ruling in Islam. And that's because the Prophet sallallahu alayhi wa sallam said, my own man will never gather together upon falsehood, or my Ummah will never unite upon falsehood, that's probably the best translation my
oma will never unite upon falsehood. So as soon as the oma is united upon something at a particular time, that cannot be falsehood. Now, the only couple of issues I've mentioned in there, which needs some explanation is that we set a particular time. That's because you can't get the agreement of the oma from now until Yokoyama because you you don't know what's going to happen tomorrow. But as long as the scholars of our time, or the scholars of last generation, or the scholars of the tambourine, or the companions, or whatever, you know, as long as it is a particular time, in which everyone who is there at that time agrees or at least doesn't announce that they disagree, then this establishes
consensus. And we said that it isn't allowed to contradict the previous consensus. And that's because if it contradicted if, for example, the companions came together, and they all agreed something was held up. And then the scholars of 2013 came together and all agreed it was Haram, what would be wrong with that?
Who can tell me what would be wrong with that person?
They would be breaking the consensus that was already established before. And the prophets, I seldom said that consensus that was established before can't be wrong.
So it's not possible for new people to come and change what was already decided before. However, consensus, it's very important that you understand it has to be proven, I can say to you, there is consensus amongst the LMS of Islam, the Newcastle United is the best football team, for example, you know, I can I can give you this, I can give you this example. But it's just a statement, you have to prove it. You have to prove it, how do you prove it? You go through the books of the scholars, or the statements or the websites or the fatawa, or whatever it is, until you find that this issue? Nobody disagrees with it. And there is nobody who puts their hand up and says no, I have a different
opinion. And that is something which is not easy for you and me to do. But it's something that we rely on other scholars, the likes of anila we alima manoli Rahim Allah is very good at mentioning issues. And we chose consensus that habitable hedgerow is another one who often mentioned issues on which there is consensus. You'll see all
of the mothership. All of the scholars agreed upon this. And there was no you can't have the HANA fees agreed, but the Shafi disagreed it has to be complete unanimous consensus in Islam. Now, consensus is a valid means of establishing aqeedah. Now, I'll give you an example of a consensus in a period of change.
In the beginning of Islam, there was no consensus that you always obey the ruler in every single situation, and you don't rebel at all, you know, that issue of rebelling against the ruler? There was not a complete consensus in the early days of companions. Why do we know this? We see Al Hussein, while the Allahu and we see evidences obey the law, the law and out of the law and Homer
rebelling to a certain extent against a Muslim ruler who establishes the Salah. Now the other companions disagreed with their actions and the other companions spoke against what they did. And like even taymiyah said, in when Al Hussein went out to Iraq, there was no good in it for him in the dunya, or in the archaea. SubhanAllah like there was nothing good about it, you know, somehow, like it was it was, but the point is that the components were not unanimously agreed, after the rebellion of Eben ash,
when he rebelled with the scholars of Islam against the Muslim rulers and against the head judge, even use of sec, Avi, what happened was hundreds about 200,000, or more Muslims from the scholars of Islam were slaughtered. And at that point, they became consensus amongst the scholars, every single one of them, that there is never an exception to this rule. Of course, the Hadith lay down this rule for us, you don't rebel against the ruler, the Hadith laid it down. But the companions were not unanimously agreed on every single situation. It was only after the rebellion of eminent ash, that they came complete agreement. And every single scholar came together and said, no way you can never
ever, ever, ever, ever rebel against a ruler, as long as he establishes the Salah. And there's never an exception and never an excuse. And not consensus happened realistically after the rebellion of Russia. So that's an example of something that yes, we have a Hadeeth for it. But maybe the way the Sahaba understood the Hadith was not the same. Then when they saw the effects of what happened, when Al Hussein what he alone
or fought against yazeed. And when evil ash I rebelled against a judge. And likewise, what happened with even as obey, while the love and humor, then they saw that there was even in these pious people with their HD heart and their effort that they made to try to come to the best solution for Islam, they realized that, you know, to be honest, this is not going to work. There isn't ever an exception to it. So our upgraded the consensus became clearer. You can even say the consensus existed before. But it just became firm. And it became clear after these events in history, and the scholars made these statements and nobody stepped up and said, No, actually, I think what Zubair did was really
good for the oma, or what happened to Allah Husayn was fantastic. And, you know, we should all aim to emulate that. They all said the same. They all said the same thing. They said that, that it's become clear to us that this is this is something which is not going to be of any benefit.
Okay, very, very quickly, because we're sort of running out of time. How was acleda recorded?
in his time, we have to have
a history of how something was recorded how something was written down. We can't just say that something appeared from nowhere. Or what will you do if, if you meet a professor of Islam who's not a Muslim? And he says, Oh, your Akita was all you know, the first time you guys talked about al Qaeda was in 256 years after the Hydra, or in 242 years after the Hydra. What are you going to do to answer that, you need to know the history of how Akita was recorded.
Akita began as the ayat of the Quran,
the Hadith of the Prophet salallahu alayhi wa sallam, and the statements of the companions. That's how aqeedah started off. So the prophet SAW Selim would say something to the companions, about Allah, about his messenger,
about the companions about being the ruler about, you know, Eman, increases and decreases or whatever he would say something and that would be a tiny part of your Arpita these Hadith some of them were written down at the time of the Prophet sallallahu alayhi wasallam. Some of
them were written down
after that time, but they had been preserved in the memory of the people
writing Salaam Rahmatullah.
So these are these are recorded the same way that all
the same way that all Heidi's are recorded. So some of them are written down at the time of the Prophet sallallahu, alayhi wasallam. Some of them are written down
later on, but all of them are preserved with chains with narrators in memory.
Eventually, where did these Hadeeth end up? Eventually, these hobbies end up in the collections of Hadith, like the more of Eman Malik like Sahih Bukhari like Sahih Muslim like the son of a daddy me like the German army Mama telemovie, like the son of the widowed and an SI and even larger bits of these things appear in in different places, even magic begins his book his sooner by a chapter and cardamine introduction, which deals all completely with aqeedah. So there are sort of, you know, bits and pieces that are starting to appear in these books. Along with these books, people start to write about aqeedah in general. So people start to gather all of the I art and all of the Hadeeth
and they start to write about what is our Akita? What do we believe, what we believe as Muslims, and then what happens is they start to refute people who don't have the right data. So when someone has a wrong aqeedah when someone has a mistake and Al Qaeda, they start to write books. So you have a read ally Bishop, the reputation of Bishop and Medici you have the original Jamia the refutation of the jamea book of Iran datamine you have, you know, you have utter hate by even hoceima. You have these these beginning books in Al Qaeda, they either a complete gathering of al Qaeda like Susana by Nima Ahmed Rahim Allah and then you have these reputations start to appear. Alright Allah, Allah
Allah Jamia the reputation of the Jamia reputation of the Kataria, we're going to come to who these guys were later on today.
In the latter years, or in the later years, books appeared about very specific issues of Akita, generally, any topic you write about, as history goes on, the books get more specific. So they start off being very general, like all of a sudden, like utter hate, by even hoceima. Like, you know, very, very, very general, sort of, and very, very simple books. And as you get on a bit further, the books start to become more specific. So somebody writes a big volume just about the sheer, someone writes a big volume just about the companion, someone writes a big volume just about what we believe about Carter, somebody writes in and the end, the book start to become much, much, much more
specific and much larger and much more detail. And there's a reason for that which we're going to sort of cover in a moment. What about differences of opinion in Al Qaeda, the companions had almost no difference of opinion and Akita for two reasons. Why do you think the companions had no difference in Al Qaeda, first of all, they had access to the Messenger of Allah sallallahu alayhi wasallam. So if they got stuck on something, they would just go ask him and he would clarify. Second of all, there was very little deviancy in their time. What deviancy did exist was primarily from the hood, from the Jews, who would say things and the prophets lie, Selim would either approve of those
things, or he would reject those things.
As Islam expanded, and as the Islamic empire got bigger, two things happened. First of all, there was less access to knowledge, because the prophet SAW Selim died, the companions died. And it started to get less and less in number fewer and fewer in number, until the companions all passed away. The scholars of Islam, again, pass away from time to time, like we find in the Hadith, Allah does not take knowledge from the heart in desire, and like Allah doesn't just grab the knowledge from the hearts of the people, but he takes the knowledge away by causing the death of the trilemma. So as people passed away, knowledge became harder to get there was less knowledge as the Empire
grew, and the companions became less in number, and of course, the exposure of Muslims to other religions and beliefs as the Islamic empire grew, it wasn't just the hood anymore, the Jews, then it was the Christians and then even wider. It was the
Fire worshipers and even wider it was the Persian beliefs, idol worship and idolatry and then even wider and wider and wider, you have influences from Buddhism you have influences from Hinduism. You know, as the Islamic empire gets bigger and bigger and bigger, Islam becomes exposed to other religions and other ways and philosophies and ways of thinking. And these start to influence the belief of the ignorant people in Islam.
Okay, we'll delete a creed and aqeedah this last little point until after the break, inshallah, we'll take a very, very short break now, be in the later either for 10 minutes, and we'll begin again a quarter past 12 with session two inshallah, to Allah and at the beginning of session two will talk very briefly about tackling opito we can just summarize it in a couple of points. We can say that Allah subhanaw taala criticizes in the Quran. Those people who blindly follow others in their belief, Allah spirit Allah says what either clearly to whom
it Tabby aroma, Angela corlew, Bella Tabby aroma and Faina La Jolla. Anna.
Allah says when they say when they say to them when we say or when it is said to them, follow what Allah revealed. They say we follow what our fathers did.
And Allah says, even if their fathers, our Okada, Himalaya cleaner Shea and what I have to do, even if their fathers don't have any uncles, they have no brain, they they have no understanding at all, and they are not guided. So Allah subhanaw taala criticizes those people who blindly follow or take their beliefs from others. And the reason for this is a number of a number of things. First of all, when you're asked in the grave, you will not be able to say I had I learned my belief from my mom from my dad from my share from my teacher, it has to be what you believe. Yeah, you can learn your Salah you can learn things from people but you what you believe has to be yours and yours alone. On
the day of judgment, you have to answer for what you believed. And this is a matter of consensus. Perhaps part of the wisdom behind this is that learning, you know, learning the details of fifth and the most complicated things about the prayer, and there's a car and things like that, maybe not everyone can do it. But the basic beliefs of Islam, everybody has to understand them themselves completely. And you can't just say, I do this because my mom told me when it comes to beliefs, it has to be your belief. And that's what you're going to be asked about on the day of judgment and that doesn't mean you can't learn from somebody you can learn but it means that when you you know
you have to have the proof and you have to understand it yourself. And you have to put it in the box that represents your belief in yourself. You can't say that I took it from somebody else or that I you know, I found my father worshipping idols who I worshipped an idol. That's not a valid excuse that Allah subhanaw taala criticizes it
is several times in several places in the Quran. Chawla will finish there and we will start a quarter past 1210 minutes break guys inshallah so panic alarm will be handed, a shadow and a little color to Winnick