LESSON 3. - Remembrance 29th NOVEMBER 1998 10th SHA'BAN 1419
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
29.69 And those who strive in Our (cause),- We will certainly guide them to our Paths: For verily Allah is with those who do right.
عن جابرٍ قالَ قال رسولُ اللهِ (ص): لِقَوْمٍ قَدِمُوْا مِنَ الْجِهَادِ مَرْحَبًا بِكُمْ قَدَّمْتُمْ مِنَ الْجِهَادِ الأصْغَرِ إلى الْجِهَادِ الأكْبَرِ – قِيْلَ يَارَسُوْلَ اللهِ وَ مَا الْجِهَادِ الأكْبَرِ – قَالَ جِهَادُ النَّفْسِ (البيهقى)
JABIR REPORTED THAT THE MESSENGER OF ALLAH SAID TO A PEOPLE WHO RETURNED FROM HOLY WAR WELCOME TO YOU ALL, YOU
HAVE COME FROM A LITTLE FIGHT TO THE GREATEST FIGHT IT WAS QUESTIONED
O MESSENGER OF ALLAH, WHAT IS THE GREATEST FIGHT HE SAID FIGHTING WITH YOUR NAFS SELF PASSION, PSYCHE MIND
SPIRIT ESSENCE MENTAL, SPIRITUAL, AESTHETIC DESIRES AND LUSTS.
WE STARTED OFF OUR FIRST LESSON EXPLAINING WHAT NAFS IS. AND WE TOLD YOU THAT THE LOWEST in the VARIOUS STAGES
OF FUSUL IN THE FIRST GRADE IS THE WORLDLY AND OUTWARD HUMAN EXISTENCE.
TO WIN AGAINST WORLDLY DESIRES AND LUSTS WE EXPLAINED TO YOU THAT THE FIRST AND FOREMOST CONDITION IN STRIVING
AGAINST ONE'S OWN SELF IS CONTEMPLATION THE NEXT CONDITION WE EXPLAINED WAS THE WILL AND RESOLUTION WITHOUT
THIS WILL AND RESOLUTION WE WILL NEVER BE ABLE TO PUT ANY SPIRITUAL EFFORT FOR OUR SPIRITUAL STRUGGLE.
THE NEXT CONDITION WE DISCUSSED WAS SELFEXAMINATION AND STIPULATION MUSHAARATHAH.
AFTER STIPULATING ABOUT HIS ACTS I.E. BINDING ONESELF WITH THE RESOLVE NOT TO DO ANYTHING AGAINST THE COMMANDS
OF ALLAH MAN SHOULD ENTER THE NEXT STAGE OF MURAAQABAH WHICH IS GUARDING AGAINST EVIL AND WE WENT INTO THOROUGH
DETAIL QUOTING VARIOUS QUOTATIONS FROM THE HOLY QURAN AND FROM THE HADITH.
NOW TODAY, IN OUR LESSON NO. 3. WE ENTER THE NEXT CONDITION AND
THAT IS THADHAKKUR THAT IS REMEMBRANCE. WHAT IS THIS THADHAKKUR?
DHAKARA TO REMEMBER, RECALL, RECOLLECT, BETHINK REVIVE, CALL OR BRING TO MIND, THINK OF AGAIN, TO KEEP IN MIND,
TO BEAR IN MIND RETAIN IN MEMORY
ANAMNESIS – means Recalling to memory of things past.
THADHKIRAH: REMINDER, MEMENTO
INSTRUCTION, ADMONITION, HEED,
MESSAGE, CELEBRATE PRAISES.
DHIKR AND DERIVATIVES THERE ARE 70 DERIVATIVES AND APPEARING IN 296 PLACES IN THE HOLY QURAN.
Unless and otherwise a person fully acquaints himself with the knowledge of Shari’ah laws and follows them faithfully – the higher values of morality cannot be attained by him and the light of divine knowledge cannot descend into his heart.
BEFORE I VENTURE INTO THE EXPLANATION OF THADHAKKUR, I WOULD LIKE TO GIVE YOU SOME INDICATION AS TO HOW WE
INTERPRET THE HOLY QURAN AND THE HADITH.
*** WHEN WE DEAL WITH THE INTERPRETATION OF THE HOLY QURAN AND HADITH WHEN WE TALK ABOUT SHARIAH THE LEGAL
RULINGS ETC. IT IS NECESSARY THAT WE STUDY SUCH THINGS AS THE CHARACTERISTICS OF THE SIGNIFICATION OF WORDS
CALLED SEMIOTICS.
(THE SCIENCE OF THE DEVELOPMENT OF THE MEANINGS OF WORDS.)
LOOK AT THESE WORDS WHICH WE TEND TO USE QUITE ORDINARILY WITHOUT ANY PROPER REFERENCING.
WE JUST TAKE THE LITERAL MEANINGS BOTH FROM THE QURAN AND HADITH WE READ THE HADITH VERBATIM AND ARE SATISFIED
THAT WE HAVE FOUND WHAT WE WANT.
MUHKAM AND MUTASHAABIH - مُتَشَابه and مُحْكَمْ
HAQIQAH AND MAJAZ - مَجَازْ and حقيقة
'AMR AND NAHI - نَهِيْ and أمر
'AAMM AND KHASS - خَاص and عام
MUTH.LAQ AND MUBAYYAN - مُبَيَّن and مُطْلَقْ
NAASIKH AND MANSUKH. - منسوخ and ناسخ
LET US SPEND A LITTLE TIME AT LEAST IN UNDERSTANDING THESE EVEN IN A SUPERFICIAL MANNER.
THIS STUDY OF SEMIOTICS, WHICH INCLUDES A SEMANTIC AND SYNTACTIC STUDY OF THE ARABIC LANGUAGE IN GENERAL AND VERY
PARTICULARLY THE TEXTS OF THE QURAN AND HADITH IS A VERY IMPORTANT PART OF 'ILMUL USOOL THE THEORY OF ISLAMIC
JURISPRUDENCE
US.OOL PRINCIPLES, RULES, FUKNDAMENTALS, ELEMENTS, BASICS, ESSENTIAL, RUDIMENTS.
WITHOUT THIS KNOWLEDGE YOU CAN NEVER GET THE TRUE MEANINGS OR UNDERSTAND THE SHARI'AH.
SINCE THE LAW OF THE SHARI'AH IS BASED ON THE ARABIC TEXTS OF THE QURAN AND HADITH THE STUDY OF SEMANTIC SYNTAX
PLAY A VERY ESSENTIAL ROLE IN THE SUBJECT OF IJTIHAD THE SCIENCE AND ART OF DEDUCTION OF THE RULES OF SHARI'AH.
BECAUE THE HOLY QURAN ALWAYS REFERS TO AS "THIS IS AN ARABIC QURAN" 12.2; 20.113; 39.28; 41.3; 42.7; 43.3
إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
12.2 We have sent it down as an Arabic Qur'an, in order that ye may learn wisdom.
وَكَذَلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا
20.113 Thus have We sent this down - an arabic Qur'an - and explained therein in detail some of the warnings, in order that they may fear Allah, or that it may cause their remembrance (of Him).
قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ
39.28 (It is) a Qur'an in Arabic, without any crookedness (therein): in order that they may guard against Evil.
كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ
41.3 A Book, whereof the verses are explained in detail;- a Qur'an in Arabic, for people who understand;-
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَتُنْذِرَ يَوْمَ الْجَمْعِ لا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ
42.7 Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the Mother of Cities and all around her,- and warn (them) of the Day of Assembly, of which there is no doubt: (when) some will be in the Garden, and some in the Blazing Fire.
إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
43.3 We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom).
وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ وَالَّذِينَ لا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُولَئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ
41.44 Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger) an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"
SO THE IMPORTANCE OF KNOWLEDGE OF ARABIC IN IT'S INTERPRETATION IS ESSENTIAL..
LOOK AT THIS WORD MUHKAMAATH مُحْكَمَاتْ (LITERALLY : FIRM)
* WHERE QURANIC VERSES ARE DESCRIBED AS MUH.KAMAATH IT MEANS THAT THESE VERSES ARE EXPLICIT AND UNEQUIVOCAL IN MEANING
* IT HAS TWO OTHER INCLUSIONS CALLED NUSOOS (نُصُوْص)AND (ظوار)Z.AVAAHIR THIS IS A TERMINOLOGY USED IN FIQH SPECIFICALLY FOR THE EXPLICIT TEXT OF THE QURAN
(NAS.S. VERBATIM, STRICT LITERAL MEANING. WHERE THE MEANING OF VERSES IS COMPLETELY CLEAR AND UNEQUIVOCAL
* ZAWAAHIR (LIT.APPARENT MEANINGS) IS A TERM WHICH IS USED FOR THE APPARENT MEANINGS OF THE QURANIC VERSES FROM
WHICH, HOWEVER, ANOTHER MEANING MAY ALSO BE DERIVABLE.
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلا أُولُو الألْبَابِ
3.7 He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.
3:7 : HE IT IS WHO SENT DOWN TO YOU THE BOOK IN IT ARE VERSES BASIC, FUNDAMENTAL, COMPLETELY CLEAR AND UNEQUIVOCAL, EASY TO UNDERSTAND AND THEY ARE THE FOUNDATION OF THE BOOK.
OTHERS ARE MUTHASHAABIHAATH
QUITE CONTRARY TO MUH.KAMAATH THIS REFERS TO QURANIC VERSES WHICH ARE OBSCURE AND STAND IN NEED OF INTERPRETATION
ALLEGORICAL.(TA'WIL)
BUT NO ONE KNOWS ITS HIDDEN MEANING EXCEPT ALLAH...
2. HAQIQAH AND MAJAAZ. - مَجَازْ and حقيقة
HAQIQAH REFERS TO LITERAL USE OF WORDS MEANS: ESSENCE SUBSTANCE, TRUE NATURE, STATE OF THINGS AS THEY ARE,
GENUINENESS
WHICH STANDS IN OPPOSITION TO MAJAAZ METAPHORIC USAGE
MEANS: IMAGERY, ALLEGORY, FIGURATIVE EXPRESSION, TROPE.
3. AMR AND NAHI - - نَهِيْ and أمر
AMR (LIT: ORDER, COMMAND) AND NAHY (LIT. PROHIBITION)
IN GRAMMAR THEY REFER TO IMPERATIVE SENTENCES.
IN 'ILMALUSOOL THE THEORY OF ISLAMIC JURISPRUDENCE IT REFERS TO IMPERATIVE STATEMENTS
BECAUSE THEY COMMAND AND FORBID CERTAIN ACTIONS AND THINGS
THEY ARE STUDIED CLOSELY SO AS TO ELUCIDATE THEIR EXACT LEGAL IMPORT AND THE RELATION OF VARIOUS CATEGORIES OF THE
AH.KAAM
JUDGMENT, DECISIOIN,RULING, AWARD, VERDICT. STIPULATION ETC.
6 AAYATHSTHIS IS AN ARABIC QURAN
6 AAYATHS FOR AMR AND NAHI
3.104,110,114; 9.67, 71; 22.41
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ
3.104 Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity (Success).
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ
3.110 Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah
[YOU ARE THE BEST OF PEOPLES EVOLVED FOR MANKIND, YOU ENJOIN WHAT IS GOOD AND FORBID WHAT IS WRONG AND YOU FEAR ALLAH.]
يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَئِكَ مِنَ الصَّالِحِينَ
3.114 They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
9.71 The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular charity, and obey Allah and His Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise.
الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الأرْضِ أَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الأمُورِ
22.41 (They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.
LOOK AT THIS...
الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُمْ مِنْ بَعْضٍ يَأْمُرُونَ بِالْمُنْكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ نَسُوا اللَّهَ فَنَسِيَهُمْ إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ
9.67 The Hypocrites, men and women, (have an understanding) with each other: They enjoin evil, and forbid what is just, and are close with their hands. They have forgotten Allah; so He hath forgotten them. Verily the Hypocrites are rebellious and perverse.
4. 'AAM AND KHAAS.S - خَاص and عام.
'AAM GENERAL, PUBLIC, PREVALENT
KHAS.S. PARTICULAR, SPECIFIC, DISTINCTIVE, CHARACTERISTIC.
SAY, A CERTAIN QURANIC VERSE MAY CONTAIN A GENERAL COMMAND
APPLICABLE TO ALL INDIVIDUALS OF A CLASS
E.G. ALL DIVORCED WOMEN SHOULD WAIT FOR THREE MONTHLY COURSES OR QUROO' BEFORE REMARRIAGE 2.228
وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلاثَةَ قُرُوءٍ وَلا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِنْ كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُوا إِصْلاحًا وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ وَاللَّهُ عَزِيزٌ حَكِيمٌ
2.228 Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.
SUCH VERSES DUE TO THE GENERALITY OF THEIR LEGAL IMPORT ARE CALLED 'AAMM GENERAL
** HOWEVER, THERE ARE OTHER VERSES WHICH RESTRICT THE GENERALITY OF THE 'AMM BY STIPULATING EXCEPTIONS
FOR EXAMPLE
WOMEN DIVORCED WITHOUT THE CONSUMMATION OF THE MARRIAGE MAY REMARRY WITHOUT WAITING FOR THREE QUROO'
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلا
33.49 O ye who believe! When ye marry believing women, and then divorce them before ye have touched them, no period of 'Iddat have ye to count in respect of them: so give them a present. And set them free in a handsome manner.
THE STIPULATION OF SUCH EXCEPTIONS TO THE GENERAL RULE IS CALLED "THAKHS.EES." تَخْصِيْص
SPECIFICATION, PARTICULARIZATION, INDIVIDUALIZATION. ITEMIZATION.
5. MUTHLAQ AND MUQAYYAD - - مُقَيَّد and مُطْلَقْ
MUTHLAQ: ABSOLUTE, UNLIMITED, UKNRESTRICTED, INFINITE, UNBOUNDED, COMPLETE..
*MUQAYYADH: RESTRICTED, LIMITED, CONFINED, RESTRAINED, CHECKED, CURBED, BRIDLED....
THESE TWO WORDS ARE SIMILAR TO 'AAM AND KHAAS. (GENERAL & PARTICULAR) WITH THE DIFFERENCE THAT 'AAM AND KHAAS.
REFER TO INDIVIDUALS
MUTHLAQ AND MUQAYYAD REFER TO CONDITIONS AND CHARACTERISTICS.
E.G.SUPPOSE THE MUTHLAQ(ABSOLUTE) COMMANDS THE PERFORMANCE OF A CERTAIN ACTION WITHOUT SPECIFYING THE EXACT MANNER
OF ITS PERFORMANCE
THE MUQAYYADH (RESTRICTED) SPECIFIES THE MANNER OF ITS PERFORMANCE IN AN EXACT MANNER OR THE CONDITIONS RELEVANT TO IT.
THE PROCESS OF SUCH SPECIFICATION IS CALLED THAQYEED: (LIMITATION, RESTRITION ETC.)
(NOT THAQLEEDH TRADITIONS, CONVENTIONS, CUSTOM, USAGE, IMITATION ETC.)
BOTH IN THE CASE OF TAKHS.IS AND TAQYEEDH THE HADITH PLAYS A ROLE OF KHAAS. (PARTICULAR) AND MUQAYYADH
(RESTRICTED) TO THE 'AAM (GENERAL) AMD MUTHLAQ (ABSOLUTE) OF THE QURAN.
6. MUJMAL AND MUBAYYAN مُبَيَّن and مُجْمَلْ
OTHER WORDS LIKE MUJMAL
REFER TO SYNOPTIC STATEMENTS OF THE QURAN OR HADITH OR WORDS WHICH ARE VAGUELY GENERAL HOWEVER ELSEWHERE IN THE
HOLY QURANIC TEXT OR HADITH THERE MAY BE OTHER STATEMENTS WHICH SPECIFY AND QUALIFY BRINGING THE INTENDED MEANING
INTO SHARPER FOCUS.
SUCH STATEMENTS WHICH QUALIFY AND CLARIFY THE MUJMAL ARE CALLED "MUBAYYAN".
7. NAASIKH AND MANSUKH. - منسوخ and ناسخ
SOME COMMANDS OF THE QURAN WERE OF PROVISIONAL VALIDITY IN SUCH CASES, THE FORMER HUKM ORDER, RULING,
STIPULATION, CLAUSE, PRECEPT, PRINCIPLE WAS ABROGATED BY A LATER ONE.
4:43: O YOU WHO BELIEVE APPROACH NOT PRAYERS/DO NOT GET CLOSE TO PRAYER, WITH A MIND BEFOGGED/WHILE YOU ARE IN A
STATE OF INTOXICATION.
UNTIL YOU CAN UNDERSTAND ALL THAT YOU SAY....
2.219 AND 5.90 TOTAL PROHIBITION
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأنْصَابُ وَالأزْلامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
5.90 O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan's handwork: eschew such (abomination), that ye may prosper.
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
2.219 They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider-
THE ORDER THAT IS ABROGATED AND THE VERSE WHICH BEARS IT ARE CALLED "MANSUKH" (ABROGATED)
AND THE LATTER HUKM(ORDER) AND THE VERSE WHICH CONVEYS IT ARE CALLED NAASIKH(ABROGATING).
THIS ABILITY TO DISTINGUISH THE NASIKH AND MANSUKH IN THE QURAN AND SUNNAH IS AN ESSENTIAL PART OF THE SKILL OF IJTHIHAAD.
** AS.AALATULISTHIS.H.AAB
THIS IS APPLIED WHEN THERE IS NO TEXTUAL EVIDENCE (DHALEEL NAQLI) TO DECIDE IN A SITUATION WHERE DOUBT OCCURS THE
HUKM (ORDER) APPLICABLE TO THE SITUATION PRIOR TO THE DOUBT IS UPHELD/ACTED UPON
SUPPOSE ONE WERE TO LIE DOWN TO REST AFTER MAKING WUDU. AND AFTER SOME TIME HE WERE TO DOUBT WHETHER HE DID FALL
ASLEEP FOR A WHILE OR NOT. APPLYING THE PRINCIPLE OF ISTIS.H.AAB, HE BRUSHES ASIDE THE DOUBT, CONSIDERING HIS WUDU
TO BE STILL VALID (SOME FUQAHA SAY, SLEEP HOWEVER SHORT, INVALIDATES THE WUDU)
**AS.AALATHUL BARAAAH : أصَالَتُ البرائة
THE PRINCIPLE OF EXONERATION.
THIS IS ONE OF THE FOUR PRACTICAL PRINCIPLES OF FIQH CALLED USOOLAL 'AMALIYYAH. (اُصُوْلُ العمليّة)THESE PRINCIPLES ARE APPLIED IN
CASES OF DOUBT.
AS TO WHICH OF THEM IS APPLICABLE IN A CASE DEPENDS ON THE NATURE OF SITUATION AT HAND TO WHICH THE DOUBT PERTAINS
AND ALSO ON THE NATURE OF THE DOUBT.
WHEN THE DOUBT IS COMPLETELY UNRESOLVABLE ABOUT WHAT THE HUKM (ORDER) MAY BE IN A CERTAIN CASE, THE PRINCIPLE OF
BARAAAH IS APPLIED TO EXONERATE ONESELF FROM DUTY IN THAT PARTICULAR CASE. LTHIS PRINCIPLE ALTHOUGH BASED ON
RATIONAL GROUNDS, IS ALSO DERIVABLE FROM THE FIRST CLAUSE OF THE FOLLOWING HADITH OF THE PROPHET (S).
MY UMMAH HAS BEEN EXONERATED FROM NINE THINGS
1. THAT WHICH THEY KNOW NOT مالا يعْلَمُوْن
2. THAT WHICH THEY CANNOT. وَمَالاَ يُطِيْقُوْن
3. THAT INTO WHICH THEY ARE COERCED. وَمَا اسْتُكْرِهُوْ عليْهَ
4. THAT TOWARDS WHICH THEY ARE FORCED BY EXIGENCY. PRESSING NECESSITY, EMERGENCY, DISTRESS. وَمَا اضْطُرُّهُ إلَيْهِ
5. THAT WHICH THEY COMMIT BY ERROR. وَالْخَطَأَ َ
6. FORGETFULNESS. وَ النِّسْيَان
7. BELIEVING IN EVIL OMEN. وَ الْغِيَرَة
8. ENVY AS LONG AS THE ENVY IS NOT TRANSLATED INTO ACTION. وَ الْحَسَد
9. DEVILISH INSINUATIONS WHILE REFLECTING UPON THE CREATION. وَ الْوَسْوَسَةُ فِى التَّفَكُّرِ فِى الْخَلْق
I SHALL WIND UP WITH A HADITH. AND LISTEN CAREFULLY TO THIS HADITH
HAZRAT DAUD SAID: ALLAH SENT ME THIS REVELATION: O DAUD, HOW LONG WILL YOU REMEMBER PARADISE AND NOT PRAY TO ATTACHMENT TO ME?
HAZRAT DAUD ASKED: O LORD, WHO HAVE GO ATTACHMENT FOR THEE?
ALLAH SAID: THOSE WHOM I HAVE PURIFIED, FROM EVERY EVIL, WHOSE
HEARTS I HAVE BROKEN AND OPENED TOWARDS ME SO THAT THEY CAN LOOK TOWARDS ME. I CARRY THEIR HEARTS WITH HANDS AND KEEP THEM IN HEAVEN. THEN I CALL MY CHOSEN ANGELS. THEY UNITEDLY PROSTRATE BEFORE ME.
I SAY: I HAVE NOT CALLED YOU TO MAKE PROSTRATION BEFORE ME. I HAVE CALLED YOU FOR THIS REASON THAT I WILL PRESENT BEFORE YOU THE HEARTS OF THOSE WHO CHERISH HOPE IN ME AND I FEEL PROUD FOR THEM.
O DAUD, I HAVE MADE THE HEARTS OF THOSE WHO ARE ATTACHED TO ME WITH MY PLEASURE AND INCREASED MY FAVOURS WITH THE
BRILLIANCE OF MY FACE. I HAVE CHOSEN THEM AS THOSE WHO WILL
SPEAK WITH ME AND I HAVE MADE THEIR BODIES IN THE WORLD AS MY
TARGETS.
DAUD SAID: O LORD, ALLOW ME TO SEE MYSELF AS THY BELOVED.
ALLAH SAID: O DAUD, COME TO THE MOUNTAIN OF LEBANON AND SEE THAT THERE ARE 14 ASCETICS THERE OF WHOM TWO ARE YOUNG, SOME OLD AND SOME EXTREMELY AGED. WHEN YOU WILL COME TO THEM, TENDER THEM SALAAM ON MY BEHALF SAYING: YOUR LORD IS TENDERING YOU SALAAM. HE IS ASKING YOU: "HAVE YOU GOT ANY
NEED? YOU ARE MY DEAR ONES, MY CHOSEN PEOPLE AND MY FRIENDS. I
GET PLEASURE AT YOUR PLEASURE AND YOUR LOVE REACHES ME WITHOUT DELAY."
DAUD A.S. CAME OUT AND FOUND THEM NEAR A FOUNTAIN. THEY WERE THEN MEDITATING OVER THE GLORY OF ALLAH. THEY LOOKED AT DAUD A.S. AND WERE ABOUT TO GO AWAY FROM HIM. DAUD TOLD THEM: I AM A MESSENGER TO YOU FROM ALLAH. I HAVE COME TO YOU. THEY THEN CAME TO HIM AND LOOKED WITH GLANCES KEPT LOW TO LISTEN TO HIM.
HAZRAT DAUD TOLD THEM: "I AM A MESSENGER OF ALLAH TO YOU. HE
TENDERS YOU SALAAMS AND WANTS ME TO ASK FROM YOU WHETHER YOU HAVE GOT ANY NEEDS I WILL HEAR YOU WHAT YOU SAY AS YOU ARE MY DEAR ONES, CHOSEN ONES AND DEAR FRIENDS. YOUR LOVE COMES TO ME WITHOUT DELAY. I LOOK TO YOU ALWAYS LIKE A KIND FATHER."
WHEN THEY HEARD THIS THEY ALL BEGAN TO CRY UNCONTROLLABLY.
AMONG THEM AN OLD SAINT SAID:
"O ALLAH, YOU ARE PURE. O ALLAH, WE ARE THY SERVANTS AND CHILDREN OF THY SERVANTS. Accept from uswhat passes between you and us. Another said: O Allah, you are pure, we are Thy servants and children of Thy servants. Whatcourage have we got to pray to Thee. We know that Thou has got no necessity for our services. Thy Mercy is on us, so that we may tread the path towards Thee.
Another said: O Allah, we have got defects in seeking Thy pleasure and searching for Thy pleasure. Help us to remove them by Thy help.
Another said: O Allah, you have created us from a drop of despicable fluid and Thou hast
given us grace to ponder over Thy Glory. Will he dare to speak with Thee who is busy in
proclaiming Thy glory and think over Thy grace? We try to come near Thy light.
Another said: O Allah, you are the glorious one and you stay near Your friends and show
kindness to Your dear ones. So give grace to our tongues to glorify Thee.
Another said: O Allah, You have showed us the path to remember Thee and to find leisure to be busy with Thee. Forgive us for our faults in the matter of gratefulness to Thee.
Another said O Allah you know our need.We need to look to Thy face.
Another said: O Allah, how can a servant be daring against his Lord? When you have ordered us to invoke Thee, give us such light as can guide us through the darkness of the stages of heavens.
Another said: We pray to thee to accept our invocation and make it last long. O Allah, we invoke from Thee full favours for what Thou has given us.
Another said: We need nothing from Thy creation. Only give us grace to look at Thy beautiful Liqa (face).
Another said:I pray to Thee that my eyes become blind for looking to the inhabitants of the world and my mind remains busy with the next world.
Another said:O Allah, I know that You are glorious and Noble. You love your friends. Be kind to us that our minds may keep attached to Thee and to no other thing except Thee.
Then Allah revealed to Daud A.S. "Tell them : "I heard your prayers and I accept your
invocations. Let each one of you be separate from his companions and adopt a course for himself.
In that case, I remove the screen that lies between Me and him. He will then see My light and My glory.
Daud said: O Allah, For what have they received this position?
Allah said: For their good intentions about Me, for their abstinence from the world and its
inhabitants, for their living with Me in solitude and their secret talks with Me. He who
does not give up the rivalry of the world and its inhabitants, does not turn his mind away from them, does not keep his mind busy with Me, does not choose One better than His creations, cannot get this position. When he loses these things, I show mercy on him, give him leisure and remove the screen that lies between him and Me. At that time, when he sees with his eyes towards anything, I show him My wonderful skill every moment and take him near the brilliance of My Liqa.
If he falls ill, I treat him in such a way as a mother treats her child. If he becomes thirsty, I quench his thirst by the taste of My remembrance.
O Daud, When I wish these things in his connection, I make him blind to the world and its inhabitants and steal his mind from loving the world. He remains always busy with Me. He wants to come to Me soon; but I do not want his death as he is the object of My sight among My creations. He does not look besides Me and I also look to him.
O Daud, if I see him, his mind becomes frozen, his body lean thin, his bodily organs
become broken and his mind flies on hearing My remembrance and I feel proud for him before My angels and inhabitants of heaven. His fear and divine services then increase. O Daud, by My glory and honour, I shall certainly give him accommodation in Jannathul Firdous give him fortune of looking at My face, so that he may be satisfied and that is the highest of all satisfactions.
(IHYA Vol.4.Ch.VI PP.329332)