ESTABLISHING THE PRINCIPLES

INTRODUCTION TO ETP
Abu Abdullah Fahd At-Taahiriyy
A guide to establishing the principles by Abu Abdullah Fahd At-Taahiriyy UAE

I TEACHERS INTRODUCTION J

All the praise is to Allaah. We praise Him and seek His aid and ask His forgiveness. And may
the peace and blessings and exalted mention be upon His slave and messenger
Muhammad, his house of kin, his companions, and all who follow them exactly until the
Day of Judgment.
ETP stands for Establishing The Principles. From its name, it is a Project launched to teach
the Principles of various Islamic sciences, leading the learner to a complete understanding
of the Islamic Revelation.
The Islamic sciences are of two types:

Sciences which are sought as an objective. (i.e. Qur'an, Sunnah)

Sciences which are sought as means to properly understanding the Objectives (i.e.
Arabic, Principles of Understanding ...etc)

pLp

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All praise be to Allaah (Subhanahu Wataalaa) for giving us the opportunity to start these
series of classes providing us with beneficial knowledge according to the way implied by His
book and the Sunnah of His Prophet Muhammed (SallaAllahu Alaihi Wasallam) and his
companions.
This project is called ETP which stands for Establishing The Principles. The principles we
are referring to are the principles of Al-Kitaab (The Book of Allaah) and the Sunnah (the
way of the Prophet Muhammed Sallallaahu `alayhi wasallam); because through these
principles one reaches to the truth, and reaching to the truth in general has four
(4) levels.
1. The first level of the four levels is that something is claimed to be the truth.
Wherein a person comes along and claims that a certain issue which he has laid out
is the truth and another person claims that other than what the first person had
spoken is the truth.
2. The second level is that the evidence is established to prove the validity of that
claim. This leads us to know the evidence and what is considered to be acceptable
evidence throughout all of these series.
3. The third level is that the evidence is understood correctly in a manner which
makes it certain that it is what is meant from the evidence.
4. The fourth level is that what is proven is carried correctly.
This means that it is not enough that a person comes and puts forth a claim and people
accept it without looking into that claim. That claim, does it go along with what Allaah says
in His book? What the Prophet (sallallaahu`alayhi wasallam) said or showed in his way or
not? Because Allaah commanded us to follow nothing but His Book and the Prophets
Sunnah.
Allaah TaAalaa Said:

[Say (O Muhammad sallallaahu`alayhi wasallam) to these idolaters (pagan Arabs) of
your folk:] Follow what has been sent down unto you from your Lord (the Quran and
Prophet Muhammads Sunnah), and follow not any Auliya (protectors and helpers, etc.
who order you to associate partners in worship with Allah), besides Him (Allah). Little
do you remember!
(7:3)

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Therefore Allaah has said to follow nothing but what was sent down. This leads us to
explain what that evidence is. The evidence according to the Book of Allaah goes back to
three things generally:
1. The Book (i.e. The Quraan)
2. What clarifies and explains The Book (i.e.The Sunnah)
The proof to this (i.e. the second) is the saying of Allaah:

With clear signs and Books (We sent the Messengers). And We have also sent down
unto you (O Muhammad sallallaahu`alayhi wasallam) the reminder and the advice (the
Quran), that you may explain clearly to men what is sent down to them, and that they
may give thought.
(16:44)
In the above verse Allaah refers us to another source of evidence to seek clarification of
what is in the Book of Allaah of which He commanded us to follow and this source is the
Prophet Muhammed (sallallaahu`alayhi wasallam).The Prophet Muhammads sayings,
doings and affirmations are called his Sunnah.
The word Sunnah ()
means the way. And this word has many meanings according to
different usages and different technicalities. But generally the Islaamic meaning of the
word Sunnah refers to the way of the Prophet (sallallaahu`alayhi wasallam), and his way
includes three things:
o His words. Whatever the prophet said regarding the matters of religion.
o His acts. Whatever the prophet did regarding those matters
o His affirmations. Whatever the prophet affirmed and did not object.
An example of using the word As-Sunnah for linguistically is the saying of Allaah:

(This was Our) Sunnah (rule or way) with the Messengers We sent before you (O
Muhammad sallallaahu`alayhi wasallam), and you will not find any alteration in Our
Sunnah (rule or way, etc.).
(17:77)

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Using the word As-Sunnah technically (i.e. in the hadeeth of the Prophet
sallallaahu`alayhi wasallam) means a particular way, which is the way of the Prophet
(sallallaahu`alayhi wasallam).
The above two (i.e. the Book and the Sunnah) are considered to be the revelation. This
means that not only the very word of Allaah is considered revelation rather there is another
revelation added to that which is the way of the prophet (sallallaahu`alayhi wasallam). And
the proof for the above mentioned is the saying of Allaah:

Nor does he speak of (his own) desire.
It is only an Inspiration that is inspired.
(53:3-4)
This proves that the Prophet (sallallaahu`alayhi wasallam) does not speak of his own
desires and Allaah laid it out in a manner of specifying that the Prophet (sallallaahu`alayhi
wasallam) only speaks out of a revelation. This shows that whatever
the Prophet (sallallaahu`alayhi wasallam) says in the matters of religion is only through
revelation. There were times where the Prophet (sallallaahu`alayhi wasallam) was asked
form his companions and he would not give an answer waiting for a revelation to come
down so that he could give the answer.
The proof for the above mentioned is the saying of Allaah:

Say: If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is
because of the Inspiration of my Lord to me. Truly, He is All-Hearer, Ever Near (to all
things).
(34:50)
In the above verse the Prophet (sallallaahu`alayhi wasallam) was commanded to announce
that whatever guidance he was upon was from the revelation and was because of the
revelation. This means that all of the details of general commandments in the Quraan are
part of the guidance; and if they were part of the guidance then they are only instituted due
to the revelation.

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Example: In the Quraan Allaah commands us to pray in general which means that the
details arent mentioned, for it is not said in the Quraan the number of Rakaat and the
number of prayers or how the prayer is performed. However, it is mentioned in the Sunnah
which Allaah kept preserved alongside the Quraan in order for us to understand the
Quraan; and had it not been preserved there would not be any way to understand the
Quraan.
Allaah has thereby referred the way of the Prophet Muhammad (sallallaahu`alayhi
wasallam) to get the clarification and the explanation and the details of all the
commandments that were laid out generally in the Quraan.
This is based on the second level where the evidence is provided to prove the validity of
that claim. So if a person comes along and says something then it is required from him to
bring the proof either from the Book of Allaah or the Sunnah of the
Prophet (sallallaahu`alayhi wasallam).
Is that enough?
No, because it is possible that that person misunderstood that Quraanic verse or that
which was recorded to be of the way of the Prophet (sallallaahu`alayhi wasallam) which he
came along with. Looking at the evidence has to be in two ways:

1. The authenticity of narration -:

With the Book we dont need to make sure that the book of Allaah is of authentic
narration to the Muslims but this needs to be proven to the non-Muslims, meaning
that it is the very Words of Allaah (Subhaanahu Wataala). So if someone enters
Islaam he must agree that this Book is the very word of Allaah and that it has been
agreed upon generation after generation. The problem takes place in the Sunnah,
this is because not everything that was recorded to be of the way of the prophet
Muhammad (sallallaahu`alayhi wasallam) is true because just as in any time there
are those who are truthful and there are those who are not. Therefore, the scholars
of Islaam wrote down principles to know how the Prophets Sunnah was recorded
and how it is known that the narration is sound and authentic; as there were people
who were lying about the Prophet (sallallaahu`alayhi wasallam) and claiming things
about which was not true. Therefore, looking at the Sunnah one must claim that
the narration is authentic.
2. The authenticity of the understanding -:
This is what is called ( Al-Fiqh), which means: understanding what is meant
from the words of the one who said it.

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Ibn Al Qayyim (Rahimahullah) said:

Understanding what is meant from what is said

And of this statement is that a person could read a verse and base a certain understanding
upon it which is not the correct understanding and vice versa. That is why Ash-Shafiiyy
said:

I believed in Allaah and in what has come from Allaah according to what Allaah meant,
and I believed in the messenger of Allaah and in what has come from the messenger of
Allaah according to what the messenger of Allaah meant.
What can be understood with regards to the quote of Shafiyy is that the matter is not just
in stopping at the verse or what is recorded of the Sunnah until we reach to the correct
understanding of what Allaah meant by His words and what the Prophet (sallallaahu`alayhi
wasallam) meant from his words.
But everyone is claiming to be on the way of the Prophet (sallallaahu`alayhi
wasallam). Everyone says ( Allaah said and the Messenger said)! And
this is a very serious problem today that lot of people face! And that they arent able to tell
who has it right from the evidence that he puts forth. So what specifies the correct
understanding? We say:
The Islaamic knowledge is of two types:
1. Sciences which are sought as an objective (i.e. Quran and Sunnah).
2. Sciences which are sought as means to properly understanding the Objectives
(i.e. Arabic, Principles of Understanding etc).

Allaah says:

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And We sent not a Messenger except with the language of his people, in order that he
might make (the Message) clear for them. Then Allaah misleads whom He wills and
guides whom He wills. And He is the All-Mighty, the All-Wise.
(14:4)
Allaah also says:

Verily, We have sent it down as an Arabic Quraan in order that you may understand.
(12:2)
So if you want to understand the Quraan properly and correctly then know that Allaah has
implied here that the means to understanding the Quraan is by knowing the language in
which it was sent down which is the Arabic Language. So here the Arabic language is a
means to understanding that objective which is the Quraan and the Sunnah.
We have also mentioned about the principles of understanding and this is the complexion
of the principles of the Arabic language and the principles of what
the Prophet (sallallaahu`alayhi wasallam) brought up his companions upon. That is why if
you ponder on the Quraan you find that Allaah (Subhaanahu wa Taaalaa) has commanded
us to follow something else other than just the Quraan and the Sunnah. So if you are new
to Islaam it is very important you understand that. Why? Because once you understand that
you are closer to being on the truth than others who claim to be but they are not.
Allaah said:

And whoever contradicts and opposes the Messenger (Muhammad sallallaahu`alayhi

wasallam) after the right path has been shown clearly to him, and follows other than
the believers way. We shall keep him in the path he has chosen, and burn him in Hell
what an evil destination.
(4:115)
Allaah says here that those who deserve to be in hell and are punished are not only those
who have contradicted and opposed the messenger but they are also those who follow
other than the believers way. So we understand from this that in order for us to be saved
from the hellfire we are not only to follow the Messenger (sallallaahu`alayhi wasallam) but
we are also commanded to follow the way of the believers. And who were the believers at
that time?

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At the time where this verse was revealed? They are those who were around the
Prophet (sallallaahu`alayhi wasallam), they are those who are the best to ever walk this
earth after the prophets and messengers. It is logically known that the closer you are to the
source of the spring, the purer the water.
So the closer it is to the time of the Prophet (sallallaahu`alayhi wasallam) the clearer the
understanding as they are the ones who took the revelation fresh from the mouth of
the Prophet (sallallaahu`alayhi wasallam) and they were brought up by
himself (sallallaahu`alayhi wasallam) in words and actions to apply and act upon what was
sent down correctly.
So if we want to prove that something is a fact and that it is part of the truth we would do
this according to whom? In the estimation of whom? In the estimation of Allaah. And
the Prophet (sallallaahu`alayhi wasallam) is conveying the message of Allaah and his
companions and those who followed them understood and carried out what the
Prophet (sallallaahu`alayhi wasallam) conveyed correctly and they acted upon it correctly.
Now, the scholars after them explain and analyse the text from the Quraan and Sunnah.
They have analysed and spent their whole life doing that until they started originating
Islaamic sciences in order to simplify the Islaamic knowledge for people to understand.
Especially where the Prophet (sallallaahu`alayhi wasallam) did say, There isnt a time
except where the one after it will be worse than it. This includes that it is the way of
Allaah that the knowledge decreases. Before, in every nation which has perished and Allaah
Subhaanahu wa taAalaa had saved the messenger who was sent to them with his followers
and Allaah Subhaanahu wa TaAalaa punished the rest. Why do people start deviating?
The reason to this is that the knowledge decreases and when the knowledge decreases
the ignorance increases and the knowledge only decreases because of the death of the
people of knowledge. So when the people of knowledge die, the knowledge dies with
them. The knowledge is not simply taken away or erased from the hearts of men but the
knowledge dies with the men who die with it.

Previously we mentioned that the evidence is of 3 types:

1. The Quraan.
2. The Sunnah (i.e. the prophets sayings, doings and affirmations)
3. The unanimous agreement. ()
Q: What does Ijmaa ( )mean?
A: It is the agreement of the scholars of a certain age upon a certain Islaamic issue.

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Allaah TaAalaa said:

Follow what has been sent down to your from your Lord.
(7:3)
From and we also studied that the revelation is of two types:
1. The revelation which is recited and is the very word of Allaah. Both words and
meanings are from Allaah and He defined by it the whole creation to bring the likes
of it.
2. The revelation which is other than that, meaning which is from Allaah but not in
word rather in meaning. This means that the Prophet (sallallaahu`alayhi
wasallam) expressed it in his words, actions and affirmations.The evidence for the
above mentioned:

With clear signs and Books (We sent the Messengers). And We have also sent down
unto you (O Muhammad sallallaahu`alayhi wasallam) the reminder and the advice (the
Quraan), that you may explain clearly to men what is sent down to them, and that
they may give thought.
(16:44)
Another very clear verse:

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Nor does he speak of (his own) desire.

It is only an Inspiration that is inspired.
(53:3-4)
Notice here He (subhaanahu wa TaAalaa) did not say, it is a revelation. He said,it
is ONLY a revelation, so that it could not be said that part of it is a revelation and part of it
is not. But it is ONLY a revelation means that EVERYTHING that comes out of the mouth
of the Prophet Sallallaahu`alayhi wasallam regarding the religion of Allaah is al-Wahy a
revelation from Allaah Subhaanahu wa Taaala, but it [the Sunnah] is expressed by the
Messenger of Allaah sallaahu `alayhi wasallam in his own words. (in general, not speaking
about the Hadeeth Qudsi).
The Sunnah includes the Prophets Sallallaahu `alayhi wasallam:
o sayings
o doings and
o affirmations.

1. The Prophets Sayings:

An example for the Prophets (sallallaahu`alayhi wasallam) sayings is the hadeeth:

:
: (

)
Actions are according to intentions, and everyone will get what was intended.
Whoever migrates with an intention for Allaah and His messenger, the migration will
be for the sake of Allaah and his Messenger. And whoever migrates for worldly gain or
to marry a woman, then his migration will be for the sake of whatever he migrated
for.
Related by Al-Bukhaariyy & Muslim

the Prophet (sallallaahu`alayhi wasallam) said, Actions are

only considered according to their intentions.

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I DEMONSTRATION OF HOW TO BRING PROOF J

The word
( innamaa) is another way of saying (nothing..except)

( al-Amaal) means actions

The word

The word ( an-niyyat) means means intentions.

This is a simple example for students to try to guess what the hadeeth means based on
what he has given of the meanings1, the word nothing is a negation. They2 said that
the negation is one of three types. If you come across a negation in the Quraan or in the
Sunnah, what could be meant from it is either:
1. The negation of existence and it could be,
2. The negation of validity and it could be,
3. The negation of perfection.

How is the negation taken? The negation has to be taken in this order. What does
that mean? If the scholars for example come across a verse where there is a negation
or a hadeeth where there is a negation, how do they understand it? They said:
1. According to the literal meaning if you negate something, you are negating its
existence. This is literally speaking. For example: if I say there is no one here! I am
negating, arent I? If we took this statement literally we would understand that there
is no one existing here. it is negating the existence of anyone in that
place. CLARIFYING: Does it mean: there is no one existing in that place? There is
no one valid in that place? or there is no one perfect in that place? It is the negation
of anyone existing in that place. So literally, if there is negation it must be taken in
the sense of negating existence.
Example of the hadeeth being interpreted according to the literal meaning: If I say: no
action exists without intention!

1
2

this is permissible for students to attempt to interpret the meaning with the teachers guidance
(i.e. the scholars)

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Now according to the first way we should interpret any negation3 if someone came and
claimed that no action exists without intention. How would we prove if this claim is correct
or not? We prove this statement by the daleel the evidence. So we say: Could there
possibly be an action without an intention? Yes! There could be.
So how do you understand a negation? The first way to understand it is that the negation is
in the sense of existence. And this is in our normal everyday speech. If someone came up
to you and said, I dont have money. He is negating right? What does his statement
mean? Doesnt it mean, no money exists with me. If we said it means no money is valid
with me that wouldnt be the literal meaning. SO if that first meaning MADE SENSE
and NOTHING CONTRADICTS it from the Quraan and Sunnah, then that has to be the
first meaning.
(This is how the scholars were doing it after years of studying and analyzing they came up
with those principles not from their selves, but by analyzing and noticing how the
Quraan, and the Sunnah, and the understanding of the companions implied it.)
The hadeeth again:

(no actions except with intentions)

What does it mean? Does it mean that no actions exist except with intention? [Can we say
that actions exist without an intention?] Here we applied the first literal meaning that
should be taken with every negation. Whether we say it is true or not true, we have to
back it up with proof because if the first stage is not proven by evidence then it is just a
claim. This is based on the saying of Allaah:

(i.e. negating the existence)

I Beautiful benefit from our Teacher J

When you are learning there is no sorry because if you dont make a mistake, youre not learning, and if you
dont have a confusion, youre not learning! You only perfect yourself and you only learn when you make a
mistake. If you do not understand [it is your right]- you have to ask for it to be explained again.

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Call them (adopted sons) by (the names of) their fathers, that is more just with Allah.
But if you know not their fathers (names, call them) your brothers in faith and
Mawalikum (your freed slaves). And there is no sin on you if you make a mistake
therein, except in regard to what your hearts deliberately intend. And Allah is Ever
OftForgiving, Most Merciful.
(33:5)
So what is meant here is unintentionally.
Another example from the Sunnah: The Prophet Sallaahu `alayhi wasallam said: The
pen was lifted off three. And of it the Prophet Sallaahu `alayhi wasallam mentioned the
one sleeping until he wakes up and he mentioned also the insane until he recovers his
sanity. As for the insane, whatever action he does, does he do it intentionally or without
the intention? without the intention. Why? Because his mind is not there; whatever he
does, he does not think it. The intention only comes after knowledge. If someone does
something in his sleep it is done without an intention.
So basically, is there a possible action without an intention? Yes! How did we know?
Through the evidence! And some things are logical and do not require evidence. So this
means that this interpretation (i.e. no action exists without intention!)4 is not correct
because of that we have just proven. So when we took the negation in the sense of
existence it did not make sense.
Now in order we are supposed to go to the validity. If the validity makes sense we have to
give it that interpretation. We cannot move to the second possible interpretation if the
first one makes sense.
2. The Hadeeth interpreted according to the second way: No action valid without its
intention. Does it make sense? Is it valid Islaamically?
Explanation: Any word or command that is released by Allaah or His Messenger
Sallallaahu alayhi wasallam is this not meant Islaamically? Of course it is!
This means that any command which is released by Allaah or His Messenger Salllaahu
alayhi wasallam -has an Islaamic meaning! For example, Fasting (). When you see
this word in the Quraan or the Sunnah, what would it mean to you? Do you understand a
linguistic meaning or an Islaamic meaning? An Islaamic meaning. What do you mean by
valid? Valid in what sense? Valid meaning, Is this action correct whereas there might be a
reward for it or a punishment? it might be a good deed or a sin. Is this action valid in the
estimation of Allaah that He considers it an action Islaamically?
For example, if the insane gives a sadaqah, is there a reward for this action? We say
according to that hadeeth, NO! because the reward is only based upon an action which is
valid. And an action is only valid when it is based upon an intention. So only when there is
an intention the action could be valid so that there could be a reward necessitated out of it.

In this hadeeth

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Another example: If the one asleep (an naaim) hits someone next to him by mistake, this
action from the one asleep is it the same as the one who isnt asleep and wide awake?
What is the difference? No, the only difference is the intention. That person who was asleep
and accidently struck someone, is he going to be punished? No. however, the one who was
wide awake and in his senses who did that action, is there going to be a punishment? We
say it depends. Why? Because not every beating is wrong! Isnt the criminal given a
prescribed punishment? Indeed, so if that person executes the ruling of Allaah will there be
a punishment or a reward? A reward.
Further example for clarification: Is killing always wrong? No, because when Allaah
(subhanahu wataalaa) forbid killing in the Quraan, He didnt forbid it unconditionally
because he said without a given right. Allaah said:

And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right
(6:151)
Kiilling without a given right necessitates a punishment.
So here we have a claim, we claim that this hadeeth states that there is no action valid
without an intention and we have evidence that proves this understanding; and based
upon that we are going to act upon this hadeeth correctly. Meaning that we are going to
not punish whoever did an action in the right way, and vice versa.

IWITH REGARDS TO THE INTENTIONJ

The scholars said: the intentions are of two types:
1. The intention of doing the act (i.e. it is done intentionally).
2. The intention for whom that act is done.

This could be either done:

1. For the sake of Allaah.
2. Due to a natural disposition.
3. For the sake of getting praised.
4. Strictly getting a worldly reward.
5. Because it is a habit.

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So if I want to help someone because I like to help and it is my habit then this intention
would not bring a reward in the aakhirah. Because this is what the hadeeth proved.
The hadeeth proves that every action you do for the Sake of Allaah either you are doing it
because you are acting upon the command of Allaah or you are doing it because you want
to get the reward from Allaah or you want to do it because you want to be from those who
Allaah praised only then it is taken as an action that has an afterlife reward for it.
Otherwise, if it was done because it was the nature of that person or because of being
praised etc. that is not enough to get a reward.
An example: the Prophet Sallallaahu`alayhi wasallam was once asked about a man who
fights out of courage and a man fighting out of haughtiness and a man fighting to raise the
Word of Allaah, and the Prophet (Sallallaahu`alayhi wasallam) was asked which of it was for
the sake of Allaah, the Prophet Sallallaahu`alayhi wasallam replied that which is done to
raise the Word of Allaah.
So only if what is meant for the sake of Allaah only then will there be a reward but if it was a
reflex or a habit, then this is not enough Islaamically for there to be a reward.
PRINCIPLE: All Islaamic sciences are strongly related!
Based on the principle mentioned above, whoever was under the impression that you can
study a certain science of the Islaamic sciences independently and understand it completely
without being in touch with the other sciences then know that this is a big misconception.
PRINCIPLE: The scholars of creed start their books and lectures with defining the sources
of evidence.
Why? Because all matters which they explain are matters upon which the belief of the
heart is based and here we are reviewing the principles of Eemaan which is something that
you would tie your heart onto and would not doubt on and that you are certain about it.
This belief is only taken from what has reached to the level of certainty and this is what was
authenticated by way of narration according to the principle which the scholar laid down.
Continuing with regards to how negations must be understood.

Firstly existence.

Then validity.

Finally perfection.

3. With regards to the third type, which is perfection is an example in Creed, there is a
hadeeth which states that:
None of you believe until Allaah and His Messenger are more loved to him than
anything else.

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Ponder on his (Sallallaahu`alayhi wasallam) statement where he says, none of you

believe.. Doesnt it seem literally that this negation is the negation of validity? Yes it does!
Meaning that if you were not told the real meaning of this hadeeth would it not mean that
there is no Eeman for him? Of course it would mean as such! You might falsely interpret
this hadeeth by saying that whoever falls into any sins didnt love Allaah and His Messenger
(Sallallaahu`alayhi wasallam). Therefore, him falling into sins means he is not a believer
completely. But thats not how it works. Because, Allaah mentioned people in Quraan
and the Prophet (Sallallaahu`alayhi wasallam) also mentioned sinners in his Sunnah and he
said that they will enter Paradise even though they sinned but they are still exposed to
punishment. For example: We have a hadeeth,
Take out from the hellfire anyone who has the least bit of Eemaan in his heart
(Saheeh Al-Bukhaariyy)
To emphasize this more, the Prophet (Sallallaahu`alayhi wasallam) in a hadeeth
said, which is recorded and authenticated,
My intercession is for the Major sinner of my Nation
( Abu Dawood Hadeeth : 4739)
The above hadeeth talks about the Intercession. If you put this hadeeth (i.e. None of you
believe) with those two Ahadeeth above, gives us the meaning of the negation of
perfection that is why if you go to any interpretation of Bukhaaree, Muslim or Abu Dawood
they always write this word, None of you (completely) believe

We take another hadeeth:

None of you (completely) believe until he loves for his brother Muslim what he loves
for himself
(Al-Bukhaariyy, Hadeeth of Anas Raddhuyallaahu `anhu Hadeeth:13).

The scholars put all of those Ahadeeth together to conciliate between those ahadeeth to
specify and reach to the correct understanding. This is negation we talked about. In this
Hadeeth: None of you (completely) believe until he loves for his brother Muslim what
he loves for himself. I ask you, the one who kills Brother Muslim, did he love for his
brother Muslim what he loved for himself? No. The one who lies to his brother Muslim, did
he love for his brother Muslim what he loved for himself? No. The one who abuses Brother
Muslim, did he love for his brother Muslim what he loved for himself? No.

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Allah says:

And if two parties or groups among the believers fall to fighting, then make peace
between them both, but if one of them rebels against the other, then fight you (all)
against the one that which rebels till it complies with the Command of Allah; then if it
complies, then make reconciliation between them justly, and be equitable. Verily! Allah
loves those who are equitable.
(49:9)

And:

The believers are nothing else than brothers (in Islamic religion). So make reconciliation
between your brothers, and fear Allah, that you may receive mercy.
(49:10)
He called those who fell into fighting together, believers. Concerning Allaahs statement:
The believers are nothing else than brothers ( in Islaamic religion) . Here it is the Brothers
in Eemaan and in Islaam. This means that the negation of the belief in this hadeeth is in
the sense of perfection because Al Eemaan increases with the good deeds and
decreases with the bad deeds. That is why the hadeeth5 states that, Eemaan, it
increases and decreases. And Allaah Azza wa Jalla restricted us to certain understanding,
He said:

So if they believe in the like of that which you believe, then they are rightly guided, but
if they turn away, then they are only in opposition. So Allah will suffice you against
them. And He is the All-Hearer, the All-Knower.
(2:137)
5

Al-Bukhariyy : Book 2

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Here, the belief has to go according to the like of which belief? Here by you it is meant
(the Prophet Sallallaahu`alayhi wasallam and his companions). As, ( tum
attached pronoun) in Arabic refers to plural (all of you).
Allah says:

And whoever contradicts and opposes the Messenger (Muhammad [Sallallaahu`alayhi

wasallam]) after the right path has been shown clearly to him, and follows other than
the believers way. We shall keep him in the path he has chosen, and burn him in Hell
what an evil destination.
(4:150)
Who are meant by the believers here? The Prophet (Sallallaahu`alayhi wasallam) and
especially the Companions. Some of you might say, bring us more proof that the
believers are meant here are the companions. Because, Allaah witnessed that the
companions are believers. Meaning that He witnessed Eemaan for them, He said:

And those who came after them say: Our Lord! Forgive us and our brethren who have
preceded us in Faith, and put not in our hearts any hatred against those who have believed.
Our Lord! You are indeed full of kindness, Most Merciful.
(59:10)
If you want a totally clear verse that cannot be understood wrong no matter how wrongly it
can be misinterpreted, we have the saying of Allaah:

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And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to
Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the
Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased
with them as they are well-pleased with Him.
(9:100)
The Muhajiroon6 and the Ansaar 7 are the Companions. This is the third source of
evidence, the unanimous agreement of companions. This verse implies that those who
follow believers way, Allaah is completely pleased with them and those who do not, Allaah
is completely unpleased with them. And those who follow them not exactly, they have the
part of that pleasure but not as those who follow them exactly.
In shaa Allaah in all future classes this is how our way is going to be. We will teach you how
the scholars did it. They bring the verse of Quraan and then they bring the hadeeth of
Prophet Sal Allaahu Alyhe wasallam and then they bring the quotes of companions and
their followers in truth explaining those verses and Ahadeeth so that we can understand it
in proper manner.

Transcribed and recorded by: Umm Abdillah bint Hashim

6
7

Emigrants from Makkah

Helpers from Madeenah

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