Part of Concepts of Ahl as-Sunnah — Collected Episodes (series completed)
· Lesson 11 of 77
Summary of Sunni concepts | 61- General concepts about divine laws | Concepts (994-1001)
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Transcript
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A summary of the concepts held by the Ahl al-Sunnah.
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The meaning of the divine Sunnah.
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The linguistic meaning of Sunnah.
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A path or a consistent, recurring habit.
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Whether it be good or evil.
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The Sunnah of Allah is the path and the consistent law.
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To which all creation is subject.
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It is the system and the law by which Allah, the Almighty, manages.
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His creation and His command.
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Through His knowledge, power, and wisdom.
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The Sunnahs of Allah and the linking of effects to their causes.
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The Sunnahs of Allah, the Exalted, are based on linking effects to their causes.
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And results to their antecedents.
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In a manner characterized by extreme precision, regularity, and consistency.
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Allah, the Glorified, is the Creator of both causes and effects.
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And of both antecedents and their results.
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Based on this, it is correct to say:
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That the greatest Sunnah of Allah is His Sunnah regarding causes.
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Any other Sunnahs besides this.
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Are essentially components of Allah’s Sunnah regarding causes.
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They are not independent Sunnahs.
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Rather, they are singled out by name.
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To highlight them and draw attention to their specific significance.
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The divine Sunnahs are of two types.
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The divine Sunnahs are divided into two major categories.
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First:
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The cosmic Sunnahs observed in the horizons and within the souls.
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And the precise, fixed, and consistent system to which they are subject by nature.
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Allah, the Exalted, has counted them among His visible and tangible signs.
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And has drawn attention to them so that one may reflect upon them to believe in Allah, the Creator, and His supreme attributes.
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Allah, the Exalted, says:
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﴾Indeed, in the creation of the heavens and the earth and the alternation of the night and the day...﴿
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“Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.” (2:164)
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“Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.” (2:164)
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﴾...and dispersed therein from every [kind of] moving creature...﴿
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“Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.” (2:164)
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These Sunnahs are accessible to everyone.
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Both the Muslim and the disbeliever perceive them.
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Whoever is more diligent, active, and inquisitive regarding them.
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Is the one who understands them better and has a more comprehensive grasp of their aspects and details.
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This knowledge is common to all.
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Muslims do not possess an exclusive claim to any part of it.
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In fact, disbelievers may be more perceptive of it.
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As indicated by the words of Allah, the Exalted:
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“We shall show them Our portents on the horizons and within themselves until it will be manifest unto them that it is the Truth. Doth not thy Lord suffice, since He is Witness over all things?” (41:53)
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Where the pronoun in His saying "We will show them" refers.
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To the disbelievers mentioned in the preceding verse.
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“Bethink you: If it is from Allah and ye reject it - Who is further astray than one who is at open feud (with Allah)?” (41:52)
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Even though Muslims are more entitled to grasp these Sunnahs.
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And to lead in the fields of science related to them.
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From astronomy, medicine, and engineering, to other disciplines.
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This is for the sake of leading the world by virtue of Allah’s appointment of them as successors on earth.
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And entrusting them with the burden of responsibility.
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And directing humanity toward the worship of Allah alone.
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According to the comprehensive concept of worship.
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Second: The social Sunnahs.
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These are the ones Allah has ordained to govern human life.
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And through which Allah manages their affairs and conditions.
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Such as the Sunnahs of happiness and misery, ease and hardship.
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Guidance and misguidance, victory and defeat.
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And so on.
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Knowing the causes of cosmic phenomena does not negate the purpose behind their occurrence.
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It is not inherently objectionable to research the causes of natural phenomena.
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Such as solar and lunar eclipses, earthquakes, and volcanoes.
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Floods, storms, and the like.
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However, what is objectionable and forbidden.
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Is to limit oneself to a materialist interpretation of these phenomena.
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Under the pretext of linking effects to their causes.
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While forgetting that Allah, the Exalted, is the Manager of all affairs.
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And the Creator of causes and their effects.
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And denying that Allah uses His cosmic signs to strike fear into His servants.
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Allah, the Almighty, says:
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“Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel - a clear portent save to warn.” (17:59)
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And He says:
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“If only, when Our disaster came on them, they had been humble! But their hearts were hardened and the devil made all that they used to do seem fair unto them!” (6:43)
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“If only, when Our disaster came on them, they had been humble! But their hearts were hardened and the devil made all that they used to do seem fair unto them!” (6:43)
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And the Prophet (peace and blessings of Allah be upon him) said:
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"The sun and the moon do not eclipse because of the death or life of anyone.
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Rather, they are among the signs of Allah.
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By them, Allah strikes fear into His servants.
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So when you see an eclipse.
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Then remember Allah until it clears."
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Agreed upon.
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It is said to those who explain the occurrence of a solar eclipse.
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By the moon passing between it and the earth.
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Thereby blocking its light from the earth, causing the eclipse.
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And likewise the explanation for a lunar eclipse.
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By it falling into the shadow of the earth.
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So the sun's rays do not reflect upon it, and it is not seen.
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It is said to these people:
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Your speech is correct.
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And it contains an explanation of the cause for the occurrence of eclipses.
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But who created this cause?
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And why does it not occur constantly and regularly?
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Rather, its occurrence is rare.
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And happens at long intervals.
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The answer to that is:
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That they are two signs from the signs of Allah.
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He creates their causes.
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And brings them about by His knowledge and wisdom whenever He wills.
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As a warning to His servants, and as a lesson and admonition.
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When Allah, the Almighty, destroyed the people of 'Ad with the cold wind.
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He created its cause during the winter.
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So that it would be intensely cold and destructive.
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And He informed His Prophet Hud (peace be upon him).
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To warn his people of the impending punishment upon them.
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The definitive word on this matter is:
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That natural phenomena occur through causes.
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Which Allah, the Exalted, created and brought into existence.
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According to His wisdom and management.
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And He placed within them signs, lessons, and admonitions.
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For a people who believe.
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The constancy and consistency of the Sunnahs.
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Both the cosmic Sunnahs.
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And the social Sunnahs share in constancy and consistency.
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In terms of their origin and general nature.
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However, they differ in the following:
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First: The social Sunnahs.
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Are consistent at all times.
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They do not change or fail.
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Once their conditions are met and their impediments are removed.
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These are the ones Allah spoke of:
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“(Such was Our) method in the case of those whom We sent before thee (to mankind), and thou wilt not find for Our method aught of power to change.” (17:77)
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As for the cosmic Sunnahs.
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They are not interrupted except by the permission of Allah, the Exalted.
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Whether by way of a miracle or a sign.
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Just as Allah suspended the Sunnah of burning for fire.
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For the sake of His Prophet Ibrahim (peace be upon him).
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Allah, the Exalted, said:
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“We said: O fire, be coolness and peace for Abraham,” (21:69)
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Or by way of a karamah (miracle of a saint).
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For the allies of Allah.
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Just as Allah provided sustenance for Maryam (peace be upon her).
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Allah, the Exalted, said:
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“And her Lord accepted her with full acceptance and vouchsafed to her a goodly growth; and made Zachariah her guardian. Whenever Zachariah went into the sanctuary where she was, he found that she had food. He said: O Mary! Whence cometh unto thee this (food)? She answered: It is from Allah. Allah giveth without stint to whom He will.” (3:37)
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He found with her provision.
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He said, "O Maryam, from where is this [coming] to you?"
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“And her Lord accepted her with full acceptance and vouchsafed to her a goodly growth; and made Zachariah her guardian. Whenever Zachariah went into the sanctuary where she was, he found that she had food. He said: O Mary! Whence cometh unto thee this (food)? She answered: It is from Allah. Allah giveth without stint to whom He will.” (3:37)
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“And her Lord accepted her with full acceptance and vouchsafed to her a goodly growth; and made Zachariah her guardian. Whenever Zachariah went into the sanctuary where she was, he found that she had food. He said: O Mary! Whence cometh unto thee this (food)? She answered: It is from Allah. Allah giveth without stint to whom He will.” (3:37)
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Or even by way of trial and testing.
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As will happen at the hands of the Dajjal.
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At the end of time.
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Second:
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The cosmic Sunnahs are clear, evident, and precise.
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It is easy to identify them.
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Such as knowing that fire burns.
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And that gravity pulls objects from above to below.
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And so on.
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Whereas the social Sunnahs are not easily measured.
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And they are hidden from many people.
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Especially those who do not believe in the Qur'an.
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They do not believe in the management of Allah, the Almighty.
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Of affairs.
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According to His knowledge, will, and wisdom.
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They are only perceived through contemplation and reflection.
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On the recited signs of Allah.
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And by measuring the conditions of people against them.
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To realize how His Sunnah, the Glorified, has been fulfilled.
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Regarding His allies and His enemies.
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When is a Qur'anic verse considered a Sunnah?
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There are methods and tools.
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By which the indication of some Qur'anic verses is known.
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That the matter mentioned therein.
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Is one of the Sunnahs of Allah.
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Among these, first:
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That it is explicitly stated in the verse itself or immediately following it.
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That the matter mentioned is one of the Sunnahs of Allah.
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Such as His saying, the Exalted:
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“It is the law of Allah which hath taken course aforetime. Thou wilt not find for the law of Allah aught of power to change.” (48:23)
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"...and you will not find in the Sunnah of Allah any change."
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Second:
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That the mentioned Sunnah is introduced with the word.
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"Likewise," as in His saying, the Exalted:
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“And thus have We made in every city great ones of its wicked ones, that they should plot therein. They do but plot against themselves, though they perceive not.” (6:123)
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“And thus have We made in every city great ones of its wicked ones, that they should plot therein. They do but plot against themselves, though they perceive not.” (6:123)
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Or the verse contains the expression.
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"The words of Allah" or "Our word."
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Such as the saying of Allah, the Exalted:
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"Messengers were already denied before you..."
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“Messengers indeed have been denied before thee, and they were patient under the denial and the persecution till Our succour reached them. There is none to alter the decisions of Allah. Already there hath reached thee (somewhat) of the tidings of the messengers (We sent before).” (6:34)
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"...until Our victory came to them."
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“Messengers indeed have been denied before thee, and they were patient under the denial and the persecution till Our succour reached them. There is none to alter the decisions of Allah. Already there hath reached thee (somewhat) of the tidings of the messengers (We sent before).” (6:34)
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“Messengers indeed have been denied before thee, and they were patient under the denial and the persecution till Our succour reached them. There is none to alter the decisions of Allah. Already there hath reached thee (somewhat) of the tidings of the messengers (We sent before).” (6:34)
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And His saying, the Exalted:
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“And verily Our word went forth of old unto Our bondmen sent (to warn)” (37:171)
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"...indeed, it is they who will be the victors."
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“And that Our host, they verily would be the victors.” (37:173)
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Third: That the verse is presented.
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In the form of a general description and an absolute law.
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As in the saying of Allah, the Exalted:
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“For him are angels ranged before him and behind him, who guard him by Allah's command. Lo! Allah changeth not the condition of a folk until they (first) change that which is in their hearts; and if Allah willeth misfortune for a folk there is none that can repel it, nor have they a defender beside Him.” (13:11)
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"...until they change what is in themselves."
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The benefits of knowing the Sunnahs of Allah.
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Knowing the divine Sunnahs.
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Is part of knowing the religion.
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And it is a legal necessity.
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For His Lordship and His wisdom.
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And His knowledge, management, and scales.
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It also contributes to the tranquility of the heart.
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And its peace and steadfastness.
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Due to one's knowledge of the course of events.
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According to the Sunnahs of Allah and His wisdom.
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These two matters are the most important.
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Benefits of knowing the divine Sunnahs.
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Added to this:
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It enables a person to deal.
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With the reality around him.
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And to harness it for his benefit and well-being in this world.
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And his bliss in the Hereafter.
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It is useful in understanding the lived reality.
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And anticipating the future.
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And realizing results in light of their antecedents.
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It also benefits callers and reformers.
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In knowing the correct methodology for change.
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And since change in social phenomena.
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Is often slow and gradual.
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And human life is short.
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When compared to the lifespan of civilizations.
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Where a person might live through the antecedents of change.
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And not witness its realization.
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Or living through the consequences without having experienced the preceding causes.
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For knowledge of the divine laws (Sunan)
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serves as a bridge and a connection
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between the past, the present, and the future.
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Thirdly, knowledge of social laws
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is useful for understanding history in its true light,
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and for interpreting its events correctly
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in accordance with these laws,
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which helps in passing judgment on these historical occurrences
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in a sound and accurate manner.
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It also involves knowing the factors behind the building of nations and their security,
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as well as the factors behind their collapse and destruction.
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Allah the Almighty said:
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“Systems have passed away before you. Do but travel in the land and see the nature of the consequence for those who did deny (the messengers).” (3:137)
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"So travel through the earth and observe how was
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the end of those who denied [the truth]."
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It is necessary to pay attention to knowing both types
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of divine laws.
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Since both the cosmic laws
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and the social laws are among the divine laws,
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a person should employ
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their intellect and contemplation on both of them,
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so as to remain in constant connection with Allah.
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However, what happens, unfortunately,
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is the opposite; the Muslim community
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has neglected to observe the cosmic laws,
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and while some may have held on to studying the
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social laws,
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they often neglected to observe them as well.
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Consequently, the Muslim community has lagged behind
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significantly and fallen under the control
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of the disbelieving Western society,
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and has even changed in its social behavior,
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leading to its collapse and the loss of its global leadership,
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as its ideals and values were lost.
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Based on that,
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the Western society progressed in [cosmic laws],
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and through that, it achieved
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significant material progress,
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and its material civilization flourished greatly.
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But it neglected the social laws,
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their study, and acting according to their requirements
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in many matters,
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so it collapsed morally and became afflicted
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with turmoil, anxiety, and confusion,
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and psychological and neurological diseases became widespread within it,
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which portends the collapse of their civilization as well.
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A summary of the concepts of the People of the Sunnah.