June 5, 2008

Foundations of Our Faith-Shaykh Husain Sattar at BU (Part 1/3)

Posted in Character, Islam, Islamic Lectures, Knowledge, Sufism, Tazkiyah at 12:38 am by faith786

بسم الله الرحمن الرحيم

Assalamu Alaikum,

 

Sorry I haven’t been posting in a LONG time. Crazy work etc. etc. going on. I hope to start updating my blog more regularly. Sarah had the barakah to go to BU for the new lectures by Shaykh Husain! Here are her notes-I have been trying to clean them up so they post properly, but hey-I tried.

 

April 3, 2008

 

Foundations of our Faith ~ Shaykh Husain Sattar
*Part 1*

 

<!–[if !supportLists]–> <!–[endif]–>Although many people have sincerity, there’s often no basis in what they do

<!–[if !supportLists]–> <!–[endif]–>Every human being is composed of 2 parts: body and soul

<!–[if !supportLists]–>o <!–[endif]–>Body was created. It develops over time, grows old, and dies

<!–[if !supportLists]–> <!–[endif]–>Everything in this world created, and likewise, develops and eventually dies

<!–[if !supportLists]–>o <!–[endif]–>The ayah, “Verily your Lord is Allah, He who created the sky and Earth in 6 days,” shows that creation is related to time

<!–[if !supportLists]–> <!–[endif]–>The other type of creation is instantaneous creation, where Allah swt says ‘Be’ and it is. This is how the soul was created.

<!–[if !supportLists]–>o <!–[endif]–>In the Qur’an Allah swt says (to Prophet SAS): they ask you concerning the soul, tell them it is from the command of Allah (17:85).

<!–[if !supportLists]–> <!–[endif]–>Whatever comes from the created world pertains to the created world, and what comes from the commanding world pertains to the commanding world. So what benefits the soul comes from beyond what’s created (ie Quran), and can’t be satisfied by what’s created (ie eating chocolate won’t help you feel less depressed).

<!–[if !supportLists]–> <!–[endif]–>The body is a vehicle, and it’s goal is to return the soul to Jannah

<!–[if !supportLists]–> <!–[endif]–>The soul is what the prophets emphasized, and we should also emphasize it

<!–[if !supportLists]–> <!–[endif]–>“And they will say: “All praise is due to God, who has guided us unto this; for we would certainly not have found the right path unless God had guided us! Indeed, our Sustainer’s apostles have told us the truth!” And [a voice] will call out unto them: “This is the paradise which you have inherited by virtue of your past deeds!” (7:43)

<!–[if !supportLists]–>o <!–[endif]–>Highlights that we are originally from Jannah, and that those who inherit it do so because of what they use to do in life.

<!–[if !supportLists]–> <!–[endif]–>We have to use our body to get to Jannah, but there are 2 main distractions:

<!–[if !supportLists]–>o <!–[endif]–>Nafs – distracts us by attracting us to worldly things

<!–[if !supportLists]–>o <!–[endif]–>Shaytan – an open enemy, but his ability is limited

<!–[if !supportLists]–>o <!–[endif]–>Allah swt says in the Qur’an that Shaytan is weak, but the nafs is powerful. The nafs is like an unlit match; Shaytan just has to ignite it

<!–[if !supportLists]–> <!–[endif]–>Goal of mu’min is to not be misguided by Shaytan. So we have to guard our nafs by submitting to the Shariah

<!–[if !supportLists]–> <!–[endif]–>Through the Shari’ah, we can protect ourselves; it’s designed to control our nafs and was ordained by Allah swt and the Prophet SAS. So basically, we should follow the example of Rasulullah SAS.

<!–[if !supportLists]–> <!–[endif]–>When Ibrahim AS built the ka’bah, he made duaa for acceptance of his work, for a community, and for a messenger to be sent

<!–[if !supportLists]–> <!–[endif]–>The functions of the messenger he prayed for were:

<!–[if !supportLists]–>o <!–[endif]–>That he would recite ayat to the community

<!–[if !supportLists]–>o <!–[endif]–>To teach them the Book (ie tafseer) and wisdom (Hadith)

<!–[if !supportLists]–>o <!–[endif]–>To purify them (their hearts)

<!–[if !supportLists]–> <!–[endif]–>In Surah Baqarah, Allah swt describes the blessings of the community (of Prophet SAS). He recited ayat to them, purified their hearts, and taught them tafseer and provided them with wisdom (from which Hadith were extracted)

<!–[if !supportLists]–> <!–[endif]–>From this function of the deen, all branches of Islam come

<!–[if !supportLists]–> <!–[endif]–>When Rasulullah SAS passed away, he passed on parts of the deen to different sahabah (ie hifz, tajweed, tafseer, hadith, tazkiyah)

<!–[if !supportLists]–>o <!–[endif]–>These sciences are dependent on each other

<!–[if !supportLists]–>o <!–[endif]–>They bind one another; parts can’t be ignored

<!–[if !supportLists]–>o <!–[endif]–>Each branch used methodologies to preserve their teachings (ie compilation of the Qur’an)

<!–[if !supportLists]–> <!–[endif]–>Scholars don’t necessarily do things exactly like the Prophet SAS, but they do things that will preserve his teachings. It’s not bid’ah as long as it’s not an established practice (ie it’s permissible to have dhikr circles, but bid’ah if you make it mandatory)

<!–[if !supportLists]–> <!–[endif]–>Prophet SAS not only brought us Qur’an and Hadith, but taught us how to exemplify them. So scholars developed fiqh rulings based on this. Rulings differ because of different interpretations, which is acceptable because it was acceptable in the time of Prophet SAS

<!–[if !supportLists]–>o <!–[endif]–>Story of Bani Qurayzah – Prophet SAS told his companions not to pray Asr until they reached a certain place. On their way, the time of Asr was passing, so some prayed Asr because they thought the Prophet SAS only meant for them to hurry up, and some waited until they reached their destination because they thought he meant it literally. And Prophet SAS said both were acceptable.

<!–[if !supportLists]–> <!–[endif]–>All the imams agree that whatever Prophet SAS said is the truth and should be obeyed

<!–[if !supportLists]–> <!–[endif]–>Tawatur – when a hadith is transmitted through so many chains that there’s no doubt of its veracity.

<!–[if !supportLists]–> <!–[endif]–>For Abu Hanifa, the primary source of deriving rulings was the Qur’an, but tawatur hadith could override it because if we were living at the time of Prophet SAS, we would do whatever he said, because whatever he spoke was like revelation.

<!–[if !supportLists]–> <!–[endif]–>We know that the Qur’an is authentic because it was preserved through so many chains identically. Hadith aren’t always like that because Prophet SAS would say different things to different people, depending on their individual situations

<!–[if !supportLists]–> <!–[endif]–>Example of tawatur: The Qur’an says that salah is written upon believers at set times. However, sahih hadith say that you can combine prayers when traveling, but these hadith don’t have tawatur. So Abu Hanifa said that when prayers were combined at time of Prophet SAS, Dhuhr was performed at the end of its time and Asr at the beginning, and the same with Maghrib and Isha. So even though they were performed right after each other they were still each in their correct time. This interpretation is also supported by Abdullah ibn Masud.

<!–[if !supportLists]–> <!–[endif]–>Imam Shafi uses sahih hadith to override Qur’an, even if they don’t have tawatur

<!–[if !supportLists]–> <!–[endif]–>Another example: The ruling for wudu in the Qur’an is to wash the face, hands to elbows, wipe head, and wash the feet to ankles. Although there are sahih hadith where Prophet SAS wiped over his turban, there others where he did this only after he wiped his head first, or when he already had wudu. So Abu Hanifa says you have to wipe your head.

<!–[if !supportLists]–> <!–[endif]–>Wiping over socks is permissible according to Abu Hanifa because it has tawatur, but the socks have to be leather. There are hadith about wiping over cotton socks, but they don’t have tawatur.

<!–[if !supportLists]–> <!–[endif]–>Basically, it’s complicated to interpret these things, so we should respect all the imams. They were all consistent in their rulings.

<!–[if !supportLists]–> <!–[endif]–>We have to choose an imam to follow because we at least know that all their rulings are valid. We can’t just extrapolate our own rules.

 

Question and Answer

<!–[if !supportLists]–>1) <!–[endif]–>The #1 way of controlling the nafs is following the Sunnah

<!–[if !supportLists]–>2) <!–[endif]–>The purpose of Shari’ah is to subjugate our nafs to the will of Allah, so we can’t pick and choose rulings from different imams.

<!–[if !supportLists]–>3) <!–[endif]–>Principles of Islam are established by Qur’an, Sunnah, and ijma’ of scholars

<!–[if !supportLists]–>4) <!–[endif]–>The only time it’s permissible to combine prayers is during Hajj

<!–[if !supportLists]–>5) <!–[endif]–>Missed prayers must be made up, at any time (other than sunrise and sunset)

<!–[if !supportLists]–>6) <!–[endif]–>Hadith are judged by chains, not statements

<!–[if !supportLists]–>7) <!–[endif]–>If there were no madhabs, people would follow things the way they want. The sahaba even used to have disagreements and the Prophet SAS was okay with different interpretations. Unity comes from living in harmony, despite differences.

<!–[if !supportLists]–>8) <!–[endif]–>The primary mechanism of progression in deen is interacting with others (ie scholars)

 

 

 

 

Thank you, Sarah, and I am sorry I can’t go tonight. I tried. Maybe if they post the lecture any year soon, I would take notes for you.

 

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