Lesson 4: Rulings of the Shariah
The meaning of the morally responsible person:
Sane adult whom the message of Islam has reached. As for children, they are not morally responsible, however, they are encouraged to do the good until the age of seven and at this age they are expected to observe the limits of Allah. (In general) By 10, they are expected to act in terms of their worship as well as halal and Haram like and adult so when they do hit puberty, they are prepared.
- What is our moral responsible?
- Surah Baqarah: Worship your lord who has created you and those before you so you may attain unto Taqwah.
- Divine call to submit to Allah – How do we fulfill it?
- When the sahabah are called to take the Prophet (SAW) as an exemplar, they hastened to the good and avoided the forbidden.
Scholars classified these ‘calls’: The Prophet (SAW) said there is a Sunnah of how we bring guidance into our lives. We bring it into our lives gradually. Focus on more important matters first. The Prophet (SAW) warned us against taken on too much but at the same time, he told us to strive for absolute uprightness. Do your best.
This is also an expression of mercy because different people are at different levels of motivation. Some people are very motivated and will bring many of these things into their lives. Others might not be there yet.
- In general, the divine command has two aspect:
1) Command to act
2) Command to desist
Both of these are either firm or not firm.
- For firm command we have the Fardh (obligatory) and the Wajib (Necessary)
- Hanafi school distinguishes between the two.
- Both are firm commands from Allah or the messenger (SAW)
- Allah tells us: Whoever obeys the messenger has obeyed Allah.
- Difference between the two?
- The obligatory is established by a decisive text. A clear and unequivocal text of the Quran and Sunnah that is not open to interpretation or the possibility of interperation.
- The wajib is established by a non decisive text. A clear text of the Quran and Sunnah but it is not quiet decisive. Why isn’t it decisive? It may be a hadith though saheeh (authentic) may not be mass transmitted. So though we accept it and affirm a duty without equivocation, we also accept there being a far-fetched possibility of there being a mistake. Though we don’t consider that to be the case- that possibility does exist.
- In terms of consequence, the fardh relates to validity where as the wajib relates to soundness.
- Example: What are the obligatory acts of the prayer? Conditions of the prayer and integral. i.e. covering one’s nakedness, purity, facing qibla etc (Obligatory) Integrals: standing, reciting, bowing, prostrating. (skeletal structure of prayer)
- If obligatory act of prayer is missed, the prayer is invalid.
- There are many other things we are told to do in the prayer, these are necessary actions. i.e. reciting the fatiha, remaining motionless in the prayer. If you don’t do them, there is consequence. If they are left, your prayer is unsound or deficient, but you are still considered to have prayed.
- Two levels of obligations: This is actually from mercy. There are a lot of things you can do wrong in the prayer, most of them though would related to leaving something necessary or leaving a sunnah. If you leave a sunnah, it affects the reward of your prayer.
- Firm prohibitions: Haraam and Makrooh. Both are sinful. But doing the haraam is more sinful then doing the makrooh. They are both now allowed.
- Note on sin: A sin is just something bad. Sin is something REALLY BAD. It makes one worthy of punishment in the fire in the hereafter.
- Difference between makrooh and haram: they are the opposite of the fardh and the wajib.
- For the prayer, it invalidates the prayer. i.e. you are praying and you decide to send a text to your friend, it breaks your prayer. It is considered excessive action. i.e looking around won’t break your prayer but makes it unsound.
- If you do something prohibited, your prayer is invalidated, if you do something prohibitively dislike, it affects the soundness of your prayer. It’s still valid but deficient.
- SUNNAH: The key to excellence. A way that is followed. A practice of someone.
- The sunnah is that which the Prophet (SAW) did, encouraged and that which the companions did. The way of the companions as well because Allah’s messenger said: ‘Hold fast to my way and the way of my rightly guided and guiding successors after me.”
- Many ahadith that state this as well and we know they acted upon the prophetic sunnah or actions they understood to be from the Sunnah.
- The major companions and something the companions agreed upon.
- Whatever the Muslims deem good, is good in sight of Allah. Muslims here refer specifically to the companions. (Ulema state this)
- Two types of Sunnah:
1) Sunnah Muakkadah (Emphasized Sunnah) That which the Prophet did most of the time and something he told us not to leave. 2) Sunnah Mustahab (Recommended Sunnah) He did it some times and it was from the worldly habits.
- Emphasized and firmly encouraged – Leaving these sunnah is blameworthy
- General encouragements – Leaving these is lost reward and opportunity but not sinful.
- Leaving the emphasized sunnah – Knowledge has responsibility. Leaving it without excuse could well be sinful particularly in very emphasized Sunnah. The Prophet warned against leaving his way. “Whoever turns away from my sunnah is not of me” ex: Sunnahs related to obligatory prayers.
- Leaving it without any excuse, laziness and you make it a habit, it can reach the degree of sinfulness. Especially if people take you as an exemplar. Parents towards their children.
- Imam Ghazali – One should never consider anything from the Sunnah to be small”.
- Having lack of concern for sunnah is indicative of heart that is not alive and a person who doesn’t have longing for Allah.
- You can’t do everything at once. When you find out something is Sunnah, make duaa Allah facilitates it for you. “Grant me taufeeq for me to follow this sunnah of the Prophet (SAW)”
- There may be other Sunnahs where you might not be at stage to do them but atleast do them once. Do whatever you can.
- Sign of sincerity: Don’t make excuses for yourself.
- Be around people who follow the Sunnah and ecourage you.
- The Permissible (Mubah) – Something that is reward neutral. It’s neither rewarded nor punished. Neither encouraged or discouraged. Such actions can be rewarded with the right intentions.
- Verily Allah loves that the servant drink a sip of water and they thank Allah (SWT) for it.
- Can turn the mundane acts into opportunities to gain rewards.
- Matters are by their motives.
- Everything you do in life, seek Allah and the last day. The mundane things, you remind yourself what are you doing, why are you doing it? How does this fit into greater schemes of things. You should seek the pleasure of Allah.
- A lot of great things we do. i.e visiting your parents. Are you going because you have to or are you going to seek the pleasure of Allah (SWT) How will I seek the pleasure through visiting my parents? Questioning yourself transforms the action itself.
- The Prophet said: Any action of consequence that is begun without mention of Allah is cut off.
- Cut off = deficient or lacking.
- Begin with bismillah unless otherwise specified. i.e you don’t begin the prayer with bismillah but with Allahu Akbar.
- You can do something mundane but you did it for the sake of Allah (SWT) In the name of Allah. It dons upon you what it means to do something for the sake of Allah. That opens the door between you and Allah (SWT)
- The way of love: Entails doing everything that Allah has commanded whether firmly or lightly and avoiding. Do this in a gradual manner and he avoided excessiveness.
- In a manner that is sustainable and gradual.
- This religion is ease and none makes it difficult that it overwhelms them. (Hadith)
- Be moderate or steadfast. Do your best. Be of glad tidings. Be thankful to Allah (SWT).
- Keep seeking knowledge.
- Don’t make assumptions. Ask. Once the sahabah were on a journey and they made an assumption about something and it caused some harm. So the Prophet encouraged them to ask. Cure for confusion is to ask.
Sane adult whom the message of Islam has reached. As for children, they are not morally responsible, however, they are encouraged to do the good until the age of seven and at this age they are expected to observe the limits of Allah. (In general) By 10, they are expected to act in terms of their worship as well as halal and Haram like and adult so when they do hit puberty, they are prepared.
- What is our moral responsible?
- Surah Baqarah: Worship your lord who has created you and those before you so you may attain unto Taqwah.
- Divine call to submit to Allah – How do we fulfill it?
- When the sahabah are called to take the Prophet (SAW) as an exemplar, they hastened to the good and avoided the forbidden.
Scholars classified these ‘calls’: The Prophet (SAW) said there is a Sunnah of how we bring guidance into our lives. We bring it into our lives gradually. Focus on more important matters first. The Prophet (SAW) warned us against taken on too much but at the same time, he told us to strive for absolute uprightness. Do your best.
This is also an expression of mercy because different people are at different levels of motivation. Some people are very motivated and will bring many of these things into their lives. Others might not be there yet.
- In general, the divine command has two aspect:
1) Command to act
2) Command to desist
Both of these are either firm or not firm.
- For firm command we have the Fardh (obligatory) and the Wajib (Necessary)
- Hanafi school distinguishes between the two.
- Both are firm commands from Allah or the messenger (SAW)
- Allah tells us: Whoever obeys the messenger has obeyed Allah.
- Difference between the two?
- The obligatory is established by a decisive text. A clear and unequivocal text of the Quran and Sunnah that is not open to interpretation or the possibility of interperation.
- The wajib is established by a non decisive text. A clear text of the Quran and Sunnah but it is not quiet decisive. Why isn’t it decisive? It may be a hadith though saheeh (authentic) may not be mass transmitted. So though we accept it and affirm a duty without equivocation, we also accept there being a far-fetched possibility of there being a mistake. Though we don’t consider that to be the case- that possibility does exist.
- In terms of consequence, the fardh relates to validity where as the wajib relates to soundness.
- Example: What are the obligatory acts of the prayer? Conditions of the prayer and integral. i.e. covering one’s nakedness, purity, facing qibla etc (Obligatory) Integrals: standing, reciting, bowing, prostrating. (skeletal structure of prayer)
- If obligatory act of prayer is missed, the prayer is invalid.
- There are many other things we are told to do in the prayer, these are necessary actions. i.e. reciting the fatiha, remaining motionless in the prayer. If you don’t do them, there is consequence. If they are left, your prayer is unsound or deficient, but you are still considered to have prayed.
- Two levels of obligations: This is actually from mercy. There are a lot of things you can do wrong in the prayer, most of them though would related to leaving something necessary or leaving a sunnah. If you leave a sunnah, it affects the reward of your prayer.
- Firm prohibitions: Haraam and Makrooh. Both are sinful. But doing the haraam is more sinful then doing the makrooh. They are both now allowed.
- Note on sin: A sin is just something bad. Sin is something REALLY BAD. It makes one worthy of punishment in the fire in the hereafter.
- Difference between makrooh and haram: they are the opposite of the fardh and the wajib.
- For the prayer, it invalidates the prayer. i.e. you are praying and you decide to send a text to your friend, it breaks your prayer. It is considered excessive action. i.e looking around won’t break your prayer but makes it unsound.
- If you do something prohibited, your prayer is invalidated, if you do something prohibitively dislike, it affects the soundness of your prayer. It’s still valid but deficient.
- SUNNAH: The key to excellence. A way that is followed. A practice of someone.
- The sunnah is that which the Prophet (SAW) did, encouraged and that which the companions did. The way of the companions as well because Allah’s messenger said: ‘Hold fast to my way and the way of my rightly guided and guiding successors after me.”
- Many ahadith that state this as well and we know they acted upon the prophetic sunnah or actions they understood to be from the Sunnah.
- The major companions and something the companions agreed upon.
- Whatever the Muslims deem good, is good in sight of Allah. Muslims here refer specifically to the companions. (Ulema state this)
- Two types of Sunnah:
1) Sunnah Muakkadah (Emphasized Sunnah) That which the Prophet did most of the time and something he told us not to leave. 2) Sunnah Mustahab (Recommended Sunnah) He did it some times and it was from the worldly habits.
- Emphasized and firmly encouraged – Leaving these sunnah is blameworthy
- General encouragements – Leaving these is lost reward and opportunity but not sinful.
- Leaving the emphasized sunnah – Knowledge has responsibility. Leaving it without excuse could well be sinful particularly in very emphasized Sunnah. The Prophet warned against leaving his way. “Whoever turns away from my sunnah is not of me” ex: Sunnahs related to obligatory prayers.
- Leaving it without any excuse, laziness and you make it a habit, it can reach the degree of sinfulness. Especially if people take you as an exemplar. Parents towards their children.
- Imam Ghazali – One should never consider anything from the Sunnah to be small”.
- Having lack of concern for sunnah is indicative of heart that is not alive and a person who doesn’t have longing for Allah.
- You can’t do everything at once. When you find out something is Sunnah, make duaa Allah facilitates it for you. “Grant me taufeeq for me to follow this sunnah of the Prophet (SAW)”
- There may be other Sunnahs where you might not be at stage to do them but atleast do them once. Do whatever you can.
- Sign of sincerity: Don’t make excuses for yourself.
- Be around people who follow the Sunnah and ecourage you.
- The Permissible (Mubah) – Something that is reward neutral. It’s neither rewarded nor punished. Neither encouraged or discouraged. Such actions can be rewarded with the right intentions.
- Verily Allah loves that the servant drink a sip of water and they thank Allah (SWT) for it.
- Can turn the mundane acts into opportunities to gain rewards.
- Matters are by their motives.
- Everything you do in life, seek Allah and the last day. The mundane things, you remind yourself what are you doing, why are you doing it? How does this fit into greater schemes of things. You should seek the pleasure of Allah.
- A lot of great things we do. i.e visiting your parents. Are you going because you have to or are you going to seek the pleasure of Allah (SWT) How will I seek the pleasure through visiting my parents? Questioning yourself transforms the action itself.
- The Prophet said: Any action of consequence that is begun without mention of Allah is cut off.
- Cut off = deficient or lacking.
- Begin with bismillah unless otherwise specified. i.e you don’t begin the prayer with bismillah but with Allahu Akbar.
- You can do something mundane but you did it for the sake of Allah (SWT) In the name of Allah. It dons upon you what it means to do something for the sake of Allah. That opens the door between you and Allah (SWT)
- The way of love: Entails doing everything that Allah has commanded whether firmly or lightly and avoiding. Do this in a gradual manner and he avoided excessiveness.
- In a manner that is sustainable and gradual.
- This religion is ease and none makes it difficult that it overwhelms them. (Hadith)
- Be moderate or steadfast. Do your best. Be of glad tidings. Be thankful to Allah (SWT).
- Keep seeking knowledge.
- Don’t make assumptions. Ask. Once the sahabah were on a journey and they made an assumption about something and it caused some harm. So the Prophet encouraged them to ask. Cure for confusion is to ask.