Zakaullah Saleem – S01E01 Aqeedah Important Principles Related To Aqeedah
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السلام عليكم ورحمة الله وبركاته Let's see if
we can get people to wake up.
السلام عليكم ورحمة الله وبركاته الحمد لله والصلاة
والسلام على رسول الله Inshallah ta'ala, before
I start I'm going to request from the
brothers except for the elders of course, they
can lean against the walls but for the
shabab, to show ihtiram and respect to the
gatherings of knowledge I'm requesting everyone to inshallah
ta'ala come forward بإذن الله الباري May
Allah reward all of you جزاكم الله خير
If you can all come forward inshallah ta
'ala There's some space on this side as
well حياكم الله Much better, much better طيب,
inshallah ta'ala, as promised we are launching
the program which is called البناء العلمي البناء
العلمي which means building your knowledge Like you
build a house brick by brick, we are
building our ilm Why are we doing this?
Because we want Allah's pleasure subhanahu wa ta
'ala We want to get closer to Allah
subhanahu wa ta'ala and find a path
to Jannah, may Allah make us all among
the people of Jannah Ameen Just a few
things before I let my beloved sheikh and
our beloved imam start the first program which
is of course a dars in aqeedah I'm
going to give quickly an outline of what
the plan is my brothers and sisters The
البناء العلمي program will continue on for a
year on Mondays, Wednesdays and Fridays Every Monday
there will be an aqeedah class delivered by
our very own special imam Qari sheikh Zakaullah
Salim غنيون عن التعريف You all know who
he is He's someone that we love, respect
and has serviced this community for many many
years حفظه الله تعالى Aqeedah is an extremely
important subject matter The sheikh will of course
explain that further It is all about our
belief and how our belief gets us closer
to Allah and that we hope to meet
Allah subhanahu wa ta'ala with tawheed in
our hearts Now that's the aqeedah class There
will also be a fiqh class delivered by
our very own sheikh Aqeel Every Wednesday, same
time We will conclude the week with the
beautiful seerah of our beloved Prophet Muhammad صلى
الله عليه وسلم Ideally we want you to
come for each one of those Insha'Allah
ta'ala And ilm requires effort and time
Right now what causes you to come here
is passion, is zeal which is good But
what's going to continue coming over and over
week after week is going to be the
effort and the energy that you put in
insha'Allah ta'ala Remember it is an
ibadah And we want you all to worship
Allah through knowledge and with knowledge insha'Allah
ta'ala There is a telegram group set
up for the al-bina al-ilmi community
Because we want to build a community of
knowledge whereby questions will be asked of you
to work on, revision You'll be helped to
remember the information that is being shared All
of this insha'Allah ta'ala And hopefully
you'll progress And after a year you will
see you've come a long way as it
relates to your knowledge, your fiqh, your aqeedah
And your understanding of the beloved seerah of
the Prophet صلى الله عليه وسلم There will
be some majal for Q&A as well
As the sheikh will expand upon further I
don't want to take more time from the
sheikh insha'Allah ta'ala May Allah make
this a blessed endeavour May Allah accept it
from all of us May Allah bless this
masjid, this da'wah And all of us
and accept our ibadah from us Ameen Sheikh
al-Ghali, I don't want to take more
time from you فليتفضل المشكور بارك الله فيك
السلام عليكم ورحمة الله وبركاته بسم الله الرحمن
الرحيم الحمد لله رب العالمين والصلاة والسلام على
رسوله الكريم وعلى آله وصحبه أجمعين رب اشرح
لي صدري ويسر لي أمري وحل العقدة من
لساني يفقه قولي اللهم إنا نسألك علما
نافعا وعملا متقبلا ورزقا حلالا طيبا First and
foremost we must praise Allah subhanahu wa ta
'ala ذو الجلال والإكرام our creator, our sustainer
subhanahu wa ta'ala who has enabled us
to gather together in one of his beautiful
houses at this masjid in order to seek
knowledge as our dear brother Sheikh Mustafa Abu
Rayyan hafizahullah just mentioned the seeking knowledge is
an act of worship so much so that
Imam Imam Al-Muhaddithin Imam Al-Bukhari has
mentioned in his book Sahih Al-Bukhari باب
العلم قبل القول والعمل that knowledge comes before
any statement and before any action and then
he takes the evidence from the statement from
the ayah, from the statement of Allah subhanahu
wa ta'ala from the verse in Surah
Muhammad in which Allah Dhul-Jalal Ikram says
فَعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ فَعْلَمْ No
أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ that there is
none worthy of worship except Allah subhanahu wa
ta'ala so Imam Al-Bukhari r.a
highlights here that in this particular ayah, Allah
Dhul-Jalal Ikram made the mention of the
word فَعْلَمْ عِلْم before لا إِلَٰهَ إِلَّا اللَّهُ
and there is no any knowledge more virtuous
than the knowledge about Allah subhanahu wa ta
'ala knowing Allah Dhul-Jalal Ikram our creator
because He subhanahu wa ta'ala created us
solely for His worship وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ
إِلَّا لِيَعْبُدُونَ that is why when it comes
to the circles of knowledge we have to
be very very serious because we are worshipping
Allah subhanahu wa ta'ala in other words,
as long as you are in attendance of
a study circle and also the حَلَقَةُ الْعِلْم
and the circle of knowledge you got to
be serious and you need to be in
mind that you are worshipping Allah subhanahu wa
ta'ala so you have to be serious
in seeking knowledge and particularly the knowledge about
Allah subhanahu wa ta'ala knowing Allah Dhul
-Jalal Ikram that is why there are some
etiquettes related to seeking knowledge and the scholars
have mentioned, in fact they have written books
on اَذَابُ طَلَبِ الْعِلْم and اَذَابُ طَلَبِ الْعِلْم
the etiquettes of seeking knowledge and I would
advise you in your own time you should
go through those books and previously as part
of our Al-Isnad course our dear Shaykh
Dr. Ahsan Hanif he has gone through that
book and I think you can find that
on Greenland Masjid's YouTube channel as well, the
etiquettes of seeking knowledge and those etiquettes have
been derived from the sunnah of the Prophet
sallallahu alaihi wa sallam from his ahadith as
well as from the practice of the companions
Ridwanullah Ali Majmu'in and one of those
basic etiquettes is that the way you sit
in the circle you give full intention to
the teacher and the speaker and you listen
very carefully attentively you listen to the speaker
and also you must be sitting in a
respectful way I was watching one of the
short clips a few days ago by one
of the famous scholars in Saudi Arabia in
fact he is a teacher in the Masjid
of the Prophet sallallahu alaihi wa sallam and
he got during his lecture, during his lesson,
he got very upset with one of the
students who was not giving the due respect
to the knowledge of Allah subhanahu wa ta
'ala, the knowledge of the Quran and the
sunnah of the Prophet sallallahu alaihi wa sallam,
he was not paying attention and the teacher
and the Sheikh got very upset and he
reminded him of the significance and the importance
and also the status of the deen and
the knowledge of the deen of Allah subhanahu
wa ta'ala and he reminded him that
you got to be in mind that you
are sitting in the steady circle in the
circle of the knowledge in order to first
and foremost please Allah subhanahu wa ta'ala
you are worshipping Allah and when it comes
to the worship of Allah subhanahu wa ta
'ala, you shouldn't be playing around and you
shouldn't be stretching your legs like this or
relaxed, so relaxed and no, this is against
the etiquettes of seeking knowledge so I would
advise you all the brothers as well as
the sisters upstairs inshallah that when it comes
to this steady circle or the following classes
the class of the fiqh or the seerah
or any steady circle and whenever it comes
to seeking the knowledge of the deen of
Allah subhanahu wa ta'ala, we got to
be in mind these etiquettes inshallah as you
know that on Mondays every Monday inshallah we'll
have our class on aqeedah aqeedah and there
will be several topics that we cover inshallah
we'll be covering within this class so today
we are going to begin with the basic
principles of aqeedah how to learn aqeedah and
where to learn the aqeedah from and before
we go into those principles I would like
to ask you and I will try my
best to keep the class as interactive as
possible inshallah so I will be asking you
questions throughout inshallah so the very first question
I have for you is related to the
word aqeedah can anyone raise his hand to
answer the question what does the word aqeedah
mean and what is the root word of
this word aqeedah what are the root letters
or what does aqeedah mean yes brother what
does aqeedah mean ok good so the brother
answered that the word aqeedah comes from aqeedah
aqeedah which means to tie or bind yes
this is one of the meanings any other
answer contract this is another answer yes the
word aqed aqeedah comes from the word aqed
aqed means contract and agreement is this word
mentioned in the quran ok I give you
two evidences from the quran lets take one
ok ya ayyuhalladheena amanoo awfoo bilAAuqood ya ayyuhalladheena
amanoo awfoo bilAAuqood this is the very first
ayah or part of the first ayah of
suratul ma'idah in which Allah subhanahu wa
ta'ala says O you who believe, awfoo
bilAAuqood fulfill your agreements and your contracts so
the word aqood is the plural of the
word aqed aqed means agreement and the contract
that is why the marriage contract is called
aqedunnikah aqedunnikah is a common term in the
books of fiqh, aqedunnikah, aqed so this is
one of the meanings, aqed means contract and
agreement and the second meaning as the brother
said to tie and bind for with this
meaning it is also used the word aqed
is used in the quran to tie and
bind, does anyone know any evidence?
Jazakallah khair that's the third one, okay wa
min sharrin naffathati filuqad the brother mentioned the
ayah wa min sharrin naffathati filuqad so that's
the third meaning so aqda it comes from
aqda aqda means what?
aqad what does aqad mean?
aqad is the plural of aqda aqda means
knot okay, very similar to tie and bind
so aqda means knot and there is a
famous dua in the quran that contains the
word aqda does anyone know that dua?
dua of a prophet Jazakallah khair Sayyiduna Musa
peace and blessings be upon him he used
to make this dua and Allah made the
mention of this dua, it is very important
for us and particularly the seekers of knowledge
those who would like to seek the knowledge
of the quran and the sunnah, they must
memorize this dua aqda
means knot wallah, untie the knot of my
tongue and the word aqda, the plural of
the word aqda is aqad aqad, that is
mentioned in surah al falaq so you can
say there are three meanings knot and tie
and bind and the third one is the
contract and agreement for the second one the
evidence is again in the quran the evidence
for that meaning is also found in the
quran, in surah al ma'idah Allah subhanahu
wa ta'ala says Allah subhanahu wa ta
'ala will not hold you accountable with regards
to the love of your oath the oath
you take and the oath is laghv, laghv
means unintentional as we hear particularly the arab,
they say after every few sentences they say
wallahi, wallahi, billahi they don't intentionally mean taking
oath for everything that they say but this
is part of their daily and routine conversation
they say wallahi, so this is unintentional, so
if someone says unintentionally wallahi that Allah is
not going to hold you to an account
for that, that you said wallahi you took
an oath and then you didn't fulfill your
oath no, Allah has forgiven you that, then
Allah says but Allah will hold you accountable
for those oaths for which you have bound
yourself meaning intentionally you took an oath and
you have bound yourself and you said wallahi
by Allah I will do this or by
Allah I will not do this so you
have bound yourself, the word aqqatum, that is
mentioned in this ayah, with the meaning of
binding so knot and tie and bind and
contract and agreement and what is the link
of these linguistic meanings of the word aqid
with the word aqeedah any guess?
okay aqeedah, yes brother yeah,
jazakallah khair aqeedah, aqeedah is basically you can
say is the other name of the belief
okay and with this one, inshallah next lesson
will be about the history of aqeedah history
of aqeedah how this term came into existence,
how and why this term was introduced and
how the scholars started writing books on this
so it is similar to iman, belief and
belief means what?
that your heart, your heart is tied to
something or it is as if you hold
something in your heart you hold something in
your heart and then you tie and you
put the knot on it, meaning nothing can
be taken out from it and nothing can
be added into it as you put knot
on something, likewise contract and agreement aqeedah, it
is a kind of your contract and your
agreement between you and Allah whatever you believe
you basically agree with Allah and with his
commandments and you agree with the Prophet which
also means that aqeedah is something that you
believe in firmly if you have any kind
of doubts in your belief then either it
cannot be called aqeedah or you can probably
in loose term you may say weak aqeedah
okay but it doesn't go hand in hand
okay, aqeedah can't be weak, whether it is
right or wrong both ways aqeedah is the
firm belief so whatever you believe in, you
must be firm on it and in order
for you to be firm on any matter
of the aqeedah you have to have an
evidence, without evidence, without evidence you can't really
be firm on your belief and this is
unfortunately a huge big issue amongst the Muslims
amongst the Muslims they claim that they believe
in this and they believe in this but
if you ask them about the evidence no,
I don't know evidence all they can say
is, I heard so and so saying this
I heard my sheikh my imam, my peer,
my so and so said this, that's it
is this an evidence?
no what is the evidence?
so this leads us to go through the
principles of aqeedah so I'm going to mention
some basic principles of aqeedah and I would
advise you, those who have the notepads, please
note them down and those who didn't bring
notepad please try to bring them next week
inshallah, but for today you can take the
notes on your mobile phones inshallah so that
later you can revise and you can go
over these notes inshallah and bear in mind,
again, this is one of the etiquettes of
seeking knowledge knowledge comes through two main channels
read and write read and write, and both
of them are highly emphasized in the quran
and the sunnah of the prophet s.a
.w. the very first revelation that came to
the prophet s.a.w. was what?
iqra iqra means read just simply listening to
a lecture or talk or any speech is
not going to be that beneficial if you
don't write and then later you don't read
okay, that is why reading is very very
important so try to get the habit of
reading and reading means I particularly mean reading
the books not reading on google or facebook
or reading that type of stuff rather read
the books okay, iqra and when it comes
to writing what was the very first thing
that Allah created al-qalam al-qalam Allah
revealed a surah in the quran surah al
-qalam in fact he s.a.w. took
an oath of the qalam noon wal qalam
okay, and the scholars of tafsir have said
anything that Allah s.a.w. has sworn
by it is to show the significance and
the importance the high value of that object
in the sight of Allah so al-qalam
so al-qalam, what is the purpose of
qalam?
to write so read and write, both are
very important in order to seek knowledge otherwise
you may keep attending the study circles and
the lectures and the khutbas for years and
years but you won't have the sound and
solid foundation of the knowledge in order to
build that foundation, that is why we call
this program as al-bina al-ilmi a
knowledge based foundation so we would like you
to build that foundation by reading and by
writing so let's begin with the basic principles
related to the aqeedah the first and the
most important one is that the source of
aqeedah, the very first principle is that the
source of aqeedah is the quran the sunnah,
the hadith of the prophet s.a.w.
and the ijma' of the salaf ijma' of
the salaf who are the salaf?
the companions of rasulullah s.a.w. very
first thing is quran you take the aqeedah
from quran you take your aqeedah from the
hadith of rasulullah s.a.w. and the
third one is the ijma' of the salaf
so these are the three main, so obviously
ijma' is also based on quran and sunnah,
so you can in simple words you can
say quran and sunnah, that's it which means
no qiyas no analogy, no just simple opinion
of someone no, anything related to aqeedah must
be evident and must be backed by the
evidence from the quran as well as the
sunnah of rasulullah s.a.w. so this
is the very first principle, the second one,
the second principle when it comes to your
aqeedah whatever is said and whatever is mentioned
in the quran as well as in the
hadith of rasulullah s.a.w. you must
accept it you have no choice you have
no choice but to accept it whether it
makes sense to you or it doesn't make
sense to you, you have to accept it
and it is very important, unfortunately there are
people out there who say, if you present
them the ayah of the quran or the
hadith of the prophet s.a.w. they
say, yes i understand that, but it doesn't
make sense you got to ask the question
what does your sense mean does your sense
have any value in the deen of Allah
is the deen based on your sense, no
it's very ajeeb and straight statement it doesn't
make sense to me when it comes to
the matter of the religion, the quran, the
ayat of the quran, the hadith of rasulullah
s.a.w. how can you say it
doesn't make sense, you got to correct your
sense there is something wrong with your sense
not the ayat of the quran or the
hadith of rasulullah s.a.w. so whatever
is and whatever way it is mentioned in
the quran, as well as in the hadith
of rasulullah s.a.w. you must accept
it and when we say the hadith i
would like to highlight a very important point
here when it comes to the hadith the
hadith of the prophet s.a.w. are
mainly divided into two categories two main categories
first one is ahadith al mutawatir mutawatir mutawatir
hadith and what is the other category for
those who have attended any study circles before
what is the other category of the hadith,
ahad ok, ahad is plural and the singular
is wahid ok so these are the two
categories there are people who claim or those
who hold the opinion that when it comes
to the matter of aqeedah we can accept
only mutawatir ahadith, mutawatir means, and the quran
is mutawatir mutawatir mutawatir means any hadith that
has been reported and transmitted by a large
number of people from generation to generation meaning,
the hadith shouldn't be reported by one single
companion, rather there must be a large number
of companions who have reported the hadith then
there must be a large number of the
students of companions who narrated the hadith then
their students, generation after generation and every single
point there must be a huge number, large
number of people reporting or narrating the hadith,
that is called mutawatir, and when it comes
to the hadith, quran entire quran from cover
to cover is mutawatir, every single ayah, every
single word, every single letter of the quran
is mutawatir and there are some riwayat, some
qiraat that are not mutawatir and they are
not recited in the salah, okay, they are
called al-qiraat al-shadda odd qiraat okay,
they are not mutawatir and this is the
criteria that the scholars have set with regards
to the qiraat, so entire quran is mutawatir,
but when it comes to the hadith not
all the hadith of the prophet sallallahu alayhi
wasallam are mutawatir in fact majority of the
hadith of the prophet sallallahu alayhi wasallam are
not mutawatir I give you an example the
very first hadith of sahih al-bukhari is
does anyone have any clue?
innamal a'malu bin niyyat okay, many muhaddithin have
began their books with this hadith, innamal a'malu
bin niyyat, how many companions have narrated the
hadith?
one, which one?
jazakallah khair there is only one companion, umar
bin khattab radhiallah umar bin khattab radhiallah only
one companion who narrated the hadith okay, can
we say because only one companion narrated the
hadith, so the hadith cannot be accepted?
no although one single companion narrated the hadith
is the hadith, as long as it meets
the criteria that the muhaddithin have set for
the authenticity of any hadith and then how
many people have narrated have reported from umar
bin khattab how many people have narrated the
hadith innamal a'malu bin niyyat from umar bin
khattab radhiallah ta'ala, again one again one
individual okay so that type of hadith is
called ghareeb okay, if you ever attend any
class of the science of hadith, you can
know these terms so anyway, when it comes
to the matter of aqeedah some people are
of the opinion that in the matter of
aqeedah, only mutawatir hadith can be accepted but
the ahad, any hadith that has only one
narrator or few narrators, cannot be accepted in
the matter of aqeedah, but this is not
their strong opinion, in fact ahlul sunnah wal
jama'ah ahlul hadith, we believe that akhbarul
ahad and the ahadith that are not mutawatir
as long as they are authentic ahadith they
are the source of taking aqeedah, so they
must be accepted otherwise, if you put that
condition that only mutawatir ahadith can be accepted
in the matter of aqeedah, then you won't
be able to even gather your aqeedah or
understand your aqeedah properly so that is why
it is important to note down this principle
whatever is whatever has been reported in the
hadith of Rasulullah s.a.w it must
be accepted it must be taken including akhbarul
ahad the third one is that the reference
which is similar to the first two principles,
the third one is al marja' fi fahmil
kitabi wal sunnah the reference in the reference
when it comes to the understanding of the
text of the Quran and the sunnah of
the Prophet s.a.w is what?
how do you understand the ayat of the
Quran and the ahadith of the Prophet s
.a.w before sahaba sorry
interpretation, how do you interpret the ayat and
the ahadith of the Prophet s.a.w
yes, so first and foremost the Quran must
be understood along with the other verses of
the Quran and then along with this the
ahadith of the Prophet s.a.w ok
in order to interpret an ayah of the
Quran it must be in accordance with the
ahadith, with the ayat of the Quran as
well as the ahadith of Rasulullah s.a
.w, again another very important point, when it
comes to understanding the ayat of the Quran
or any matter of the religion it is
not correct to say that first you look
into Quran and then secondly you look into
the ahadith no, no, no, this is not
the right way rather Quran and ahadith both
are wahi from Allah s.w.t and
yes, Quran, no doubt the words of the
Quran, the ayat of the Quran, the letters
of the Quran the wahi al matloof, the
wahi and the revelation that is recited and
the ahadith of Rasulullah s.a.w, they
are called al wahi al ghair al matloof,
the revelation that is not recited, for Quran
for every single letter you are rewarded for
ahadith, you don't get the reward for every
single letter, but generally reciting, reading the ahadith,
memorizing the ahadith, you are rewarded for that
so there is difference, but when it comes
to taking evidence when it comes to taking
Quran and sunnah as evidence, then there must
not be difference between Quran and sunnah, and
you say, no, Quran comes first, if nothing
is found in the Quran then you go,
that leads to misguidance and some people have
been misguided because of this made up principle
made up principle Rasulullah s.a.w said,
taraktu feekum amreyn lantadillu kitabullah wa sunnatu nabiyyi
he said, I am leaving behind, I am
leaving amongst you two things, as long as
you hold on to these two tightly and
firmly, you are not going to be, go
astray and he said, kitabullah wa sunnatu rasulillah
the book of Allah as well as the
sunnah of the Prophet s.a.w the
Prophet s.a.w didn't say, kitabullah and
then sunnatu rasulillah no, in order for you
to understand the Quran you need to look
into the Quran as well as the hadith
of Rasulullah s.a.w and the same
principle applies here when it comes to the
matters of aqeedah your first point of reference
is Quran the ayat of the Quran and
how do you understand the ayat of the
Quran through the Quran as well as through
the hadith of Rasulullah s.a.w and
then in accordance with the understanding of the
Salaf with the understanding of the Salaf the
Sahaba Ridwanullah a.s and nothing of the
Quran, nothing of the hadith nothing of the
understanding of the Salaf can be rejected by
other ways of interpreting the Quran, for example
looking into the linguistic meaning as the Quraniyoon
have gone astray because of this they said
the word as-salah, salah means what?
the word salah or say the other word
as zakah zakah, zakah means what?
purification okay, the linguistic or lexical meaning of
the word zakah is purification okay they say
zakah you don't necessarily need to give anything
in charity rather zakah means to purify yourself
whatever way you use to purify your mind
your soul, your heart it is zakah they
end up completely rejecting the whole system of
zakah in Islam likewise salah when it comes
to salah according to the Quran because there
is no any description of the salah mentioned
in the Quran, do you have in the
Quran mentioned that how to perform your salah
the qiyam and then ruku and then sujood
and tashahud what to be read in qiyam,
ruku, sujood tashahud, nothing is mentioned all is
found in the hadith of Rasulullah Sallallahu Alaihi
Wasallam but they focus on the Quran, they
say no as-salah salah means salah, salah
means worship, salah means dua salah even if
you go deeper, salah linguistically means movement as
long as you make any movement in order
to please Allah that is salah, that's it
you don't have to follow that order, unfortunate
so this made up principle leads to misguidance
so when it comes to taking a reference
from the Quran or evidence from the Quran
it must be in accordance with the explanation
of the Quran, explanation of the hadith of
the Prophet Sallallahu Alaihi Wasallam as well as
in accordance with the understanding of the Salaf,
the Sahaba Ridwanullahi Ali Mujmaeen, is that clear?
Three principles what is the first one?
no no, the very first principle when it
comes to the aqeedah, the very first principle
is that our source of aqeedah is Quran
and hadith, the first principle the source of
aqeedah is Quran and hadith and then ijma'
the second one, whatever is mentioned in the
Quran, the hadith of the Prophet Sallallahu Alaihi
Wasallam, we must take it as it is
the third one is that the reference with
regards to the understanding and the comprehension of
the ayat and the hadith of Rasulullah Sallallahu
Alaihi Wasallam is the Quran itself as well
as the hadith of Rasulullah Sallallahu Alaihi Wasallam
is that clear?
does anyone have any question?
shall we move to the fourth one?
okay the fourth principle is that we need
to be in mind, is that the principles
of the deen the principles of the deen,
all of them are explained and taught by
the Prophet Sallallahu Alaihi Wasallam himself there is
no need for anyone to introduce any new
principle within the religion of Allah okay, all
the all the basic principles of the religion
of Allah are taught and explained by the
Prophet Sallallahu Alaihi Wasallam so this is the
fourth one, obviously including aqeedah so when it
comes to the principles of aqeedah, all we
mentioned is also explained by the Prophet Sallallahu
Alaihi Wasallam the Prophet Sallallahu Alaihi Wasallam is
the one who has taught us that you
must learn your religion from the Quran and
the sunnah of Rasulullah Sallallahu Alaihi Wasallam he
is the one who has taught us to
understand the Quran and sunnah in accordance with
the Quran and the sunnah as well as
the faham and the understanding of the salaf,
Ridwanullah Ali Majma'in so all the principles
of the religion are taught and explained by
the Prophet Sallallahu Alaihi Wasallam, the fifth principle
is at-taslimu lillahi wa li rasulihi zahiran
wa batina whatever you learn from the Quran
from the hadith of Rasulullah Sallallahu Alaihi Wasallam
you accept it zahiran wa batina outwardly as
well as inwardly, meaning from your heart through
your limbs, your body you must accept it
and you must not try to oppose anything
of the Quran and the sunnah with qiyas,
qiyas means your analogy okay, you say if
this then what this, let me give you
an example in order to understand this we
ahlul sunnah wal jama'ah believe that Allah
Subhanahu wa ta'ala is above his throne
so the principle here is at-taslimu lillahi
wa li rasulihi zahiran wa batina, whatever Allah
and his messenger Sallallahu Alaihi Wasallam has informed
you about and whatever they have told you
and taught you you must accept it, Allah
is above his throne now it is not
permissible for anyone to go into the depth
of this by saying how is it possible
that Allah is above his throne, if you
say Allah is above his throne then is
throne containing Allah in this case unfortunately in
this case it means the throne is bigger
than Allah, that is why he contains Allah
then if the throne is bigger than Allah
then what does Allahu Akbar mean you see
so this is kind of using your own
rationale in order to oppose the clear statement,
the clear ayah of the Quran, Ar-Rahman
alal arshi istawa that is clear so you
must accept as it is zahiran wa batina
ok another one, another example is that Rasulullah
Sallallahu Alaihi Wasallam has informed us in an
authentic hadith that is reported by Imam Al
-Bukhari Rahmallah and many other muhaddithin yanzilu rabbuna
tabarak wa ta'ala kulla laylatina ila as
-samai duniya, every single night at the end
of the night, the latter part of the
night, Allah subhanahu wa ta'ala descends to
the lowest heaven, basic principle, so this is
the principle you accept whatever Allah and his
messenger has informed, you accept it as it
is rather than using your analogy ok, if
Allah descends to the lowest heaven every single
night, then there is always night throughout the
world, every single time every single moment, does
it mean that Allah remains on the lowest
heaven all the time or Allah descends means,
when Allah descends means Allah's throne is empty
Allah is not on the throne and He
has descended, so these kind of trying to
use this rationale in order to understand this,
no this is not the way of the
Salaf and this is not the way of
Rasulullah this is not how the companion Ridwanullah
Ali Majmaheen tried to understand, rather do we
have any one single evidence, one single evidence,
that when Rasulullah Sallallahu Alaihi Wasallam informed the
companions saying every single night Allah descends to
the lowest heaven did any of the companions
one single ever ask the question how is
it possible O Messenger of Allah what happened
to the throne of Allah Allah comes to
the lowest heaven, what happens to the heavens
above, did they ever raise this question?
never, why?
because they understood this principle you accept whatever
Allah and His Messenger Sallallahu Alaihi Wasallam have
said and you do not try to make
your own analogy or qiyas or and not
even oppose the ayat of the Quran or
the clear hadith of Rasulullah Sallallahu Alaihi Wasallam
by claiming that something that has been revealed
to me as some of the people claim
that I did so much dhikr of Allah
so much dhikr of Allah and by doing
a lot of dhikr of Allah, Allah has
revealed something to me and some have claimed
and this opens a door to misguidance or
to say that yes, this is the ayat
of the Quran I accept, I take it
but my sheikh and my imam and the
one I follow has said this and that,
no this is not the way to understand
your aqeedah or to learn your religion your
deen, the deen of Allah Subhanahu wa ta
'ala so the principle here is whatever Allah
and his messenger Sallallahu Alaihi Wasallam have taught
you, you must accept it as it is
the sixth one is al-aqlus sarih muwafiqun
lin naqlis sahih that explicit intellect clear intellect
always agrees with authentic reports of the Quran
and the hadith this is the principle when
you have clear mindset clear intellect without a
shadow of doubt something your mind or your
brain or your belief has not been distorted
or not has been clouded with other things
or something that is not from the Quran
rather you have clear intellect explicit intellect that
always agrees always agrees with authentic reports authentic
obviously Quran and then as well as the
hadith of Rasulullah Sallallahu Alaihi Wasallam but you
may say what if something doesn't come to
my mind, I can't really figure it out,
I can't really understand which is possible and
which is a reality in many of the
matters of aqidah then what, what to do
to reject the text of the Quran, to
reject the text of the hadith or to
reject your own understanding the principle is that
you lower your understanding and you give preference
to the Quran and the hadith of Rasulullah
Sallallahu Alaihi Wasallam, it is important to understand
this principle that clear intellect always agrees with
authentic reports and if anything from the authentic
reports, the hadith of Rasulullah Sallallahu Alaihi Wasallam
is beyond your comprehension and your understanding, you
still accept it and you blame your own
self and your understanding and you believe that
your knowledge is limited or your ability, your
capability of understanding the matter is limited but
whatever is mentioned in the Quran, the hadith
of Rasulullah Sallallahu Alaihi Wasallam is authentic and
is perfect.
Number seven the seventh principle with regards to
the aqidah is it is compulsory to stick
to the words and the terms that are
mentioned in the Quran and the hadith of
Rasulullah Sallallahu Alaihi Wasallam when it comes to
the matter of aqidah the words and the
terms that are mentioned in the Quran and
the hadith you stick to those words and
those terms and you don't try to introduce
new terms or new words in order to
explain or say this and that rather you
stick to those words and those terms that
are mentioned in the Quran as well as
the hadith of Rasulullah Sallallahu Alaihi Wasallam.
Number eight, the eighth principle is that that
Rasulullah Sallallahu Alaihi Wasallam that the Prophet Sallallahu
Alaihi Wasallam was ma'soom what does ma'soom mean?
infallible infallibility is only for Rasulullah Sallallahu Alaihi
Wasallam very important to understand this infallibility is
only for Rasulullah Sallallahu Alaihi Wasallam not even
for Abu Bakr not even for Umar, this
is part of our Iman because Allah said
wallahu ya'asimu ka minannas, Allah is the
one who is going to make you ma'soom
okay, so infallibility is for Rasulullah Sallallahu Alaihi
Wasallam, meaning what?
why do we have to stick to this
principle?
because whatever is mentioned in the Quran, in
the hadith of Rasulullah Sallallahu Alaihi Wasallam by
the Prophet Alaihi Salatu Wasalam there is no
doubt in it no one can oppose it,
no one has the authority to oppose it
or to go against it but as Imam
Malik, Imam Darul Hijra, Imam Ahlus Sunnah wal
Jama'at, Imam Malik Rahmahullah, used to say
by pointing to the grave of Rasulullah Sallallahu
Alaihi Wasallam, that there is no one in
this dunya that you accept every single statement
and action from him except the one who
is buried in this grave only Muhammadur Rasulullah
Sallallahu Alaihi Wasallam if we were to understand
this principle, then no matter how great and
big the Imam is you got to be
in mind that Imam is not Masoom Imam
can make mistakes Imam Bukhari Imam Muslim Imam
Abu Hanifa Imam Shafi, Imam Malik, Imam Ahmad
great Imam none of them is Masoom can
make any mistake if you were to understand
this, then nothing can take you to Aqeedah
and you cannot go wrong when it comes
to understanding your Aqeedah the problem is when
people attach themselves to one particular Imam or
one particular Madhab or one particular way then
it becomes very difficult to near to impossible
for them to believe that the Imam has
made mistake, how is it possible?
if you say Abu Bakr Siddiq he is
not Masoom if Abu Bakr Siddiq is not
Masoom then who else can be Masoom?
there is only Rasulullah yes, along with this
we also believe that the Ummah in entirely,
the Ummah all together is also Masoom, meaning
it is impossible that the entire Ummah goes
wrong an entire Ummah goes in the matter
of Aqeedah or any matter of the religion
because the Prophet Sallallahu Alaihi Wasallam said my
Ummah cannot all be together on misguidance which
means that there is possibility that the vast
majority of them goes wrong but they still
will be few people who are still on
the right path in fact throughout the history
this is what we find throughout the history
of Islam only few people are on the
right path many people who are misguided or
those who make mistakes or those who hold
wrong opinions so Al-Ismah infallibility is only
for Rasulullah Sallallahu Alaihi Wasallam number nine the
next principle is that we believe in the
miracles we believe in the Karamat miracles the
Mu'jizat and the Karamat and the Ferasat
as well as the true dreams as Rasulullah
Sallallahu Alaihi Wasallam said that the dreams the
true dreams are part of the Nubuwwah, the
prophethood we believe in all of that they
are true ok, the Mu'jizat and the
Karamat but are they the source of Aqidah
no so this is the principle the source
of Aqidah as we said right at the
beginning the source of Aqidah is Quran and
Hadith and the Ijma' the dreams are not
source of Aqidah the Mu'jizat are not
source of Aqidah the Karamat are not source
of Aqidah the Karamat are not source of
Aqidah so no one should claim that they
saw in their dream, you know such and
such dream and it becomes part of your
Aqidah and your belief no, people relate so
many you know, made up and false stories
and they attribute those stories to Abdul Qadir
Jilani Rahimahullah they attribute those stories to him
that someone saw in the dream that Abdul
Qadir Jilani was doing this or Abdul Qadir
Jilani said to him this in the dream,
so now it becomes part of Aqidah Aqidah
or Iman as we said at the beginning
Aqidah means your belief, your belief is not
left to the dream of someone rather the
source of Aqidah is Quran and the Hadith
of Rasulullah Sallallahu Alaihi Wasallam Number 10 the
next principle with regards to the Aqidah is
that we must understand that unnecessary argument with
regards to the matter of Aqidah is something
that is not good something that is disliked
as for as Allah says in the Quran
call towards the path of your Lord with
wisdom and good advice and you may have
dialogue with them in a nice way so
when it comes to the matter of Aqidah
it should not be dealt with in the
form of argument, because what happens unfortunately what
happens when you go into argument in the
matter of Aqidah, one or the other, either
yourself or your opponent you may utter something
that is not suitable in order to prove
your stance in order to prove yourself that
you are right, you may utter something that
is not correct, and unfortunately this is what
happens most of the time, we have seen
that someone who holds right Aqidah and he
is firm, in order to prove his point
in order to convince and in order to
make himself that he is on truth he
may utter something that is not right, because
he has fallen into heated argument, so when
it comes to argument there is something that
is not liked, rather it is disliked yes,
if the intention is to convey the evidence
and to convey the message and try to
convince others to accept the evidence that you
hold in order for them to understand your
Aqidah in order to understand the correct Aqidah
or rectify their mistakes or their errors in
the Aqidah if that is your intention, then
you must have dialogue in a nice way,
based on evidence and without evidence going into
the matter of Aqidah that is really dangerous
that is really dangerous and never ever fall
into argument so this is the principle when
it comes to the matter of Aqidah, learning
Aqidah or teaching Aqidah or passing on or
talking about the matter of Aqidah, it must
be done in a nice way, not in
an argumental way number 11 this is also
related to one of the principles of Aqidah,
when it comes to refuting someone who you
think that he holds the wrong Aqidah or
wrong belief or has error in their belief
their refutation must be based on evidence must
be based on evidence and evidence is what?
as you mentioned, evidence is from Quran the
Hadith and the Ijma of the Salaf, that's
it if you don't have the evidence and
you can't refute someone by saying that my
Imam said this my Sheikh said this, my
teacher said this, so and so said this
no, no, this is not the way if
you want to refute someone or rectify someone's
error in the Aqidah then it must be
based on evidence which also means that you
in first place need to be firm on
your Aqidah and you must have a right
and correct understanding of your own Aqidah and
your own belief and Iman and lastly the
12th principle is as we know that any
innovation in the Deen of Allah Subhanahu Wa
Ta'ala leads to misguidance likewise any innovation,
any bid'ah in the matter of Aqidah
also leads to misguidance so we must avoid
any innovation, every innovation in the matter of
Aqidah every innovation and every misguidance and every
misguidance in the Fire this is what Rasulullah
used to repeat in his Khutbas so these
are the 12 principles ok some other scholars
have mentioned some other but I think this
is the very first one is the actual
base that you take your evidence from the
Qur'an, the Sunnah when it comes to
your Aqidah and your belief and all the
rest, they are related to the first one
so I hope you all understood these principles
Insha'Allah now it's very close to the
Salah time Insha'Allah so quickly before the
Adhan is called is it quarter past nine
today?
Jama'at, ok so you can call the
Adhan Insha'Allah then we can take some
questions Insha
'Allah
There is no God but Allah does anyone
have any question related to what we have
discussed today stick to it Insha'Allah number
two and number five yes the number two
is whatever is mentioned in the Hadith of
Rasulullah Sallallahu Alaihi Wasallam you must take it
and you must not differentiate between the Mutawatir
and the Ahadith that is number two ok
and number five is more to do with
accepting it as it is without opposing it
with your analogy or the statement of so
and so there are two things number two
is particularly related to the Hadith that you
accept both Ahad and Mutawatir in the matter
of Aqidah another simple way you can say
the second principle is when it comes to
matter of Aqidah you must accept the Mutawatir
about which there is no difference with regards
to Ahad you must accept Ahad as well
that is the second one the third one
is whatever and however it is mentioned in
the Quran the Hadith you take it and
you do not oppose it ok the
brothers asked the question by going through these
principles it may seem that the matter of
Aqidah is very complicated no it is not
complicated if it is understood and studied based
on these principles ok again I say the
very first principle is that you take your
Aqidah from the Quran and the Hadith ok
and based on that you understand your Aqidah
and you teach Aqidah that way if it
is done that way then there is no
confusion and there is no complication there are
only few matters within the subject of Aqidah
that you must leave it for the people
of knowledge and those who have strong base
knowledge you know those who have those who
have ok not every single matter of the
Aqidah is understood by every person ok for
example when it comes to the matter of
the belief that the Quran is not created
it is not the creation rather Quran is
the Sifah of Allah it is not for
everyone to understand but what is important for
everyone to believe and to say that the
Quran is not a creation how to interpret
it how to explain it it is not
for everyone so there are only few matters
within the subject of Aqidah that may apparently
seem complicated but for the scholars for the
people of knowledge there is nothing complicated in
the matter of Aqidah ok you take the
final question and Insha'Allah you get ready
for Salah 3 and 4 ok the first
one was the source of Aqidah is Quran
and Sunnah the third one is the reference
is Quran and Sunnah what is the difference?
when it comes to taking Aqidah you must
take from the Quran and Sunnah and the
third one is that you understand the Quran
and Sunnah in the light of Quran and
Sunnah ok when it comes to reference when
you have an Ayah of the Quran say
related to Aqidah for example Ar-Rahmanu al
-Arshi istawa Allahu la ilaha illahu wal hayyul
qayyum ok these Ayat of the Quran so
you understand them in the light of the
other Ayat of the Quran the Ahadith of
the Prophet Sallallahu Alaihi Wasallam and the fourth
one is that all the principles of the
Deen are explained and taught by the Prophet
Sallallahu Alaihi Wasallam and there is no need
for anyone to introduce any new principle even
these principles that we said they are all
have evidence from the Quran and Sunnah ok
point number seven is that you stick to
the Shari'i words the words that are
mentioned in the Quran and the Hadith for
example, let me give you an example so
that you make it clear Allah says in
the Quran Allah
says Allah's hand was over their hands ok
Yad means hand the word Yad means hand
so you take it as it is rather
than saying no, Yad means the power of
Allah or the Hikmah of Allah or this
and that no, whatever is mentioned is mentioned
Allah used the word Yad, you accept the
word Yad you don't introduce any new terms
ok Inshallah