Four means that will assist you upon worship in general and in Ramadan specifically – By Shaykh Muhammad Bin Haadi Al-Madkhali [Video|Ar-En Subtitles]

Means to assist you in worship during Ramadan by Shaykh Muhammad bin Haadi

http://mtws.posthaven.com/means-to-assist-you-in-worship-during-ramadan-by-shaykh-muhammad-bin-haadi

Ramadhan Index Page:
https://abdurrahman.org/ramadhan/

Allaah resurrects all of the mankind without any exertion or difficulty – Shaykh Fawzan | Dawud Burbank [Clip|En]

Aqeedah Tahaawiyyah : Lesson 06

 باعث بلا مشقة.

[15]    The One who resurrects without any exertion


The Explanation – Point [15]

This is from the amazing affairs of His ability, that He causes the creation to die and causes them to pass away so that they are destroyed and become dust and remains – such that an ignorant person would say, ‘It is not possible for these to be restored’. However Allaah the Mighty and Majestic will resurrect them again, and He will restore their creation anew. And He will have no difficulty in doing this, as He the Perfect and Most High said:

The creation of you all, and the resurrection of you all is just like that of a single soul. (Soorah Luqmaan (31), aayah 28)[1]

And He (Allaah) it is One who creates initially, and then He repeats it (the creation); and that is even easier for Him.  And for Him is the Highest Description in the heavens and in the earth.  And He is the All-Mighty, the All-Wise. (Sooratur-Room (30), aayah 27)

So the people of shirk, they denied the resurrection, holding it to be something far-fetched, just as Allaah said about them, (that the unbelieving man would say)

“Who will give life to these bones when they are crumbled away?” (Soorah YaaSeen (36), aayah 78)

And Allaah the Perfect and Most High, said in response,

Say: “He will give life to them Who created them for the first time!”  (Soorah YaaSeen (36), aayah 79)

The first time they did not exist at all, so He brought them into existance from nothing, He the Perfect and Most High. So, the One who created them from non-existence, is He not able even more so to bring them back into existence? This is correct in accordance with the people’s intellect but otherwise, analogy cannot be made between Allaah, the Perfect, and His creation.  So this is just stated as a similitude,

And for Him is the Highest Description (Sooratur-Room (30), aayah 27)

So this a refutation of the denier, Allaah the Most High said,

And he forgets his (own) creation (Soorah YaaSeen (36), aayah 78)

Meaning: he forgets that in the beginning he was nothing; he did not exist at all.

Has there come upon man a time when he was nothing mentioned? (Sooratul-Insaan (76), aayah 1)

Meaning: this man, he forgets that Allaah produced him from non-existence.

So Allaah will indeed gather together these separated bones, shredded flesh, disintigrated dust and these scattered hairs, and He will restore them as they once were:

And from His (Allaah’s) Signs is that the heaven and the earth are established by His Command.  Then, when He calls you with a single call, you will come out from the earth. (Sooratur-Room (30), aayah 25)

And then the Horn will be blown, and whoever is in the heavens and whoever is upon the earth will faint and die, except whomever Allaah wishes.  And then it will be blown again and they will be standing up, looking on. (Sooratuz-Zumar (39), aayah 68)

The second blowing is the blowing for the resurrection.

And as for the first blowing of the horn, it is the blowing for the people to faint and die.

And the Horn will be blown and then the people will come out from their graves going quickly to their Lord.  They (the unbeliever) will say: “Woe to us! Who has taken us out from our place of sleep?” (The believer will respond) “This is what the Most Merciful promised, and the Messengers spoke the truth!” (Soorah YaaSeen (36), aayaat 51-52)

So Allaah indeed has Power and Ability over everything and this contains a refutation of the unbelievers, those who say that Allaah is unable to give life to the dead and to return them to life.

Does man think that We will not gather his bones together? Indeed, We are fully able even to put his fingertips together. (Sooratul-Qiyaamah (75), aayaat 3-4)

On that Day (the Day of Resurrection) they will come out from the graves, hurrying as if they are racing to a finishing post. (Sooratul-Ma`aarij (70), aayah 43)

So this is the Power of Allaah, and His Will and His Wish.  Nothing makes Him incapable.  However, it is just that some of the creation, they draw analogy between Allaah and His creation and so therefore they hold that it is far-fetched that there will be any resurrection; because the person thinks in his view, that’s something impossible and he doesn’t look to the Power of Allaah and he doesn’t judge Allaah’s Power as He deserves; and this is a case of ignorance with regard to Allaah the Mighty and Majestic.

End of explanation of point [15]

Footnotes:

[1] Translator’s side point: In explanation of this aayah, the famous mufassir from the Taabi`een, Mujaahid, he said, “meaning that Allaah says, ‘Be!’ and it is, whether it is something small or a great deal.”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

He (Allaah) does not resemble the creation – Shaykh Fawzan | Dawud Burbank [Clip|En]

Aqeedah Tahaawiyyah : Lesson 05

 ولا يشبه الأنام‏ 

[10]    And He (Allaah) does not resemble the creation. 


The Explanation – Point [10]

This is like the wording which has already preceded: And there is nothing like Him.”[1] And the meaning of al-anaam (الأنام) is ‘the creation’.  So Allaah, the Perfect and Most High, is free of any resemblance to the creation.

There is nothing like Him and He is the All-Hearing the All-Seeing. (SooratushShooraa (42), aayah 11)

And there is no equal for Him. (Sooratul-Ikhlaas (112), aayah 4)

So He, the Perfect, is free from resembling His creation.  And even though He has Names and Attributes which correspond to names and attributes of the creation in their wording and in their meaning, however, in their reality and in how they are, there is no resemblance between the two.

End of explanation of point [10][2]

Footnotes:

[1] Point [3] – Listen @ There is nothing like Him (Allaah) 

[2] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his explanation, said on this point:

Nu`aym ibn Hammaad said,

“Whoever declares that Allaah is like anything from his creation then he has committed unbelief, and whoever denies anything from that which Allaah has described Himself with, then he has committed unbelief, and there is not in the attributes which Allaah has mentioned for Himself nor in the attributes which His Messenger mentioned for Him, any resemblance.”

Likewise, Ishaaq ibn Raahawayh said,

“Whoever describes Allaah and declares that His Attributes are like the attributes of anyone from Allaah’s creation then he is a kaafir (disbeliever) in Allaah, the Tremendous One.”

He also said,

“The sign of Jahm and his companions is their claim against the people of the Sunnah and the Jamaa`ah and the lies which they had instigated, that they say, ‘The people of the Sunnah are mushabbihah (that they declare Allaah to be like His creation).’ But rather, it is just that they are mu`attilah (deniers of the attributes).”

And this was the saying of a great number of the imaams of the Salaf – the sign of the Jahmiyyah is that they call the people of the Sunnah Mushabbihah.  Because there are none from the deniers of the Names and Attributes, except that he calls the one who affirms them a Mushabbih (one who makes Allaah like the creation).  So whoever denies Allaah’s Names altogether, then they are from the extreme apostates – like the Qaraamitah (القرامطة) and the philosophers.  And whoever says that it cannot be said about Allaah that He is has knowledge and (it cannot be said, they say, about Allaah) that He has power, claiming that whoever calls Allaah that is a Mushabbih.  They say His Names are just metaphorical, like the extreme Jahmiyyah.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Allah is not reached by people’s conjecture nor can He be grasped by their understanding – Shaykh Fawzan | Dawud Burbank [Short Clip|En]

Aqeedah Tahaawiyyah : Lesson 05

 لا تبلغه الأوهام ولا تدركه الأفهام‏

[9]  He is not reached by people’s conjecture nor can He be grasped by their understanding.  


The Explanation – Point [9]

So, Allaah the One free of all imperfections and the Most High, cannot be encompassed; so Allaah is greater than everything, He the Perfect and Most High.

He (Allaah) knows whatever is in front of them and whatever is behind them and they do not comprehend Him with knowledge (Soorah TaaHaa (20), aayah 110)

So Allaah the One free of all imperfections, He is known; however, He is not comprehended and encompassed by that (their knowledge).  So, Allaah is greater than everything, so thoughts cannot imagine Him and it is not permissible for a person to say about Allaah except what He the Perfect said about Himself or what His Messenger `alayhissalaatu was-salaam said about Him.

End of explanation of point [9]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

There is nothing like unto Him and He is the All-Hearing, the All-Seeing – Shaykh Fawzan | Dawud Burbank [Short Clip|En]

Aqeedah Tahaawiyyah : Lesson 08

 ‏         {‏لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ‏}‏

[27]  {There is nothing like unto Him and He is the All-Hearing, the All-Seeing.}
(ashShooraa (42) aayah 11)


The Explanation – Point [27]

This is a negation of tashbeeh – there being anything like Allaah, the One free of all imperfections. And the kaaf (in كمثله) is to emphasize the negation, like (as occurs in a different aayah):

وَكَفَىٰ بِاللَّهِ عَلِيمًا

…and Allaah is Sufficient as a Knower.  (Sooratun-Nisaa. (4), aayah 70)

In origin (it would usually be said): وكفى الله عليماً but the (extra) baa’ (in بالله) is for emphasis.

And nothing whatsoever resembles Him – not the angels, and not the Prophets, and not the Messengers, and not the beloved servants of Allaah, nor any created being.

وَهُوَ السَّمِيعُ البَصِيرُ

…and He is the All-Hearing, the All-Seeing. (SooratushShooraa (42), aayah 11)

So He called Himself As-Samee’ (the All-Hearing One) Al-Baseer (the All-Seeing One).

So the beginning of the aayah [1] contains a refutation of the Mushabbihah (those who liken Allaah to the Creation) and the end of it contains a refutation of the Mu`attilah (those who deny Allaah’s Attributes). And it indicates that affirming His Names and Attributes does not necessitate resemblance to the created beings. So the hearing and seeing of the created beings does not resemble the Hearing and Seeing of Allaah, the Mighty and Majestic.

End of explanation of point [27]

Footnotes:

[1] “There is nothing like Him…

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Every affair is easy for Him (Allaah) – Shaykh Fawzan | Dawud Burbank [Short Clip|En]

Aqeedah Tahaawiyyah : Lesson 08

[25] وكل أمر عليه يسير‏.

[25] And every affair is easy for Him (Allaah).

https://soundcloud.com/abdurrahmanorg/every-affair-is-easy-for-him-allaah-dawud-burbank

The Explanation – Point [25]

His Affair, if He wills something, is just that He says to it, “Be!” and it is! (Soorah YaaSeen (36), aayah 82)

So He gives life and gives death, and He creates and gives provision, and He gives and He withholds and He gives life to the dead after they have passed away; and that is easy for Him, He the Perfect and Most High. Nothing is a burden for Him and nothing is difficult for Him, contrary to the creation; because things are a hardship (for the people) and some things he will be incapable of doing. As for Allaah, then nothing is difficult for Him.

The creation of you all and the resurrection of you all, is just like that of a single soul. (Soorah Luqmaan (31), aayah 28)[1]

End of explanation of point [25]

 Footnotes:

[1] Translator’s side point: In explanation of this aayah, the famous mufassir from the Taabi`een, Mujaahid rahimahullaah, said, “It is just that Allaah says, ‘Be!’ and it is! whether it is something (which is) a small amount or a great amount.”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Everything is totally dependent upon Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 07

وكل شيء إليه فقير‏

[24]     And everything is totally dependent upon Him. 

https://goo.gl/JJkuhC

The Explanation – Point [24]

So there is nothing than can possibly do without or be independent of Allaah – no angel, nor any heaven nor any earth, nor anyone from the jinn nor anyone from mankind, nor any inanimate object, whether mountains or oceans; everything is dependent upon Allaah.

O mankind! You are the ones who are needy and dependent upon Allaah.  And Allaah, He is the One who is Independent – the One deserving of all praise. (Sooratul-Faatir (35), aayah 15)

So everything is dependent upon Him and not upon the awliyaa.  (beloved servants of Allaah) and not upon the heavens.  And whoever says that the awliyaa.  (beloved servants of Allaah) have power and ability which is different to human power and ability, and whoever says that they have some control over the creation and that they benefit and harm, besides Allaah; then this is the saying of the unbelievers and the mushriks.  So the awliyaa.  (beloved servants of Allaah), and the Messengers and the angels, have no independence from Allaah and they cannot do anything without Him.

So this nullifies the worship of everything besides Allaah, whether idols or other things.  How can you worship things that are themselves dependent (upon Allaah) and forget the One in whose Hand is the Ownership and the Mastery of everything?

And for this reason one of the scholars from the grave-worshippers, he said to a common person from the people of Tawheed, “You people say that the awliyaa.  (beloved servants of Allaah), they can’t benefit and they can’t bring harm.” So he said, “Yes, we say that they don’t bring benefit and they don’t bring harm.” So he (the grave-worshipper) said, “Does not Allaah, the Most High, say,

Do not consider those who are killed in Allaah’s cause as being dead.  Rather, they are alive, with their Lord, being given provision.” (Soorah Aal-`Imraan (3), aayah 169)

So (this man who is only just a regular person) he responded to him and said, “Did Allaah say yurzaqoon (يُرْزَقون – they are given provision) or did He say yarzuqoon (يَرْزُقون – they give provision)?” So the man said, “Rather He said, yurzaqoon (يُرْزَقون – they are given provision) with a dammah on the yaa’” So (the man who is a common person), he said, “In that case I will ask the One who Provides for them and I will not ask them.” So that person of knowledge was defeated in argument by the evidence of this common person who was upon the correct natural disposition.

End of explanation of point [24]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Allaah has always had His Attributes, before His act of creation – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 07

 ما زال بصفاته قديمًا قبل خلقه

[16]     He has always had His Attributes, before His act of creation.

https://goo.gl/GGu3zw

The Explanation – Point [16]

The saying of the author, The ancient One without any beginning[1] has already preceded.  So, there was nothing before Him, He the Perfect and Most High.  And the meaning of that is that He has the Attributes of Perfection and His Attributes of Perfection are eternal; they have always existed and they always will.  So just as He is the First without any beginning, then likewise, His Attributes (are the same) since they are along with Him, He the One free of all imperfections.  So, they were always existing, just as Allaah the Perfect and Most High has always existed.

So it is not the case that He existed before without any Attributes and then Attributes came about for Him afterwards as the people of misguidance say; those who say, “He did not always have Attributes and then afterwards He came to have them.” They say so in order not to necessitate there being multiple lords deserving worship, as they claim, or multiple divinities in existence who are eternal, such that the Names and Attributes would be partners with Allaah in His Eternity.  So we say, “How free is Allaah of all deficiencies, SubhaanAllaah!  This (saying) would necessitate that Allaah was deficient – High and Exalted is Allaah – that He was deficient for a period and then He came to have Attributes and so, became Perfect through those Attributes; High and Exalted is Allaah above what they say.  And the fact that His Attributes are eternal does not necessitate that there are other eternal lords.  Because the attributes are not something other than and outside the one who has those attributes.  Rather, they are meanings found in the one who has the attributes.  And an attribute is not something independent of the one who has the attribute. So if you say for example, “such and such person hears and he sees and he has knowledge of fiqh (he is a jurist) and he is a scholar of the language and he is a scholar of grammar” does it mean that this person has become many people? So having multiple attributes does not necessitate that the ones having the attributes are multiple as the people of misguidance have said.

So Allaah, the One free of all imperfections and the Most High, His Attributes had no beginning just as His Self (Dhaat) had no beginning.  So Allaah has the Attribute of being the Creator (Al-Khaaliq) always and forever.

And as for the actions of (Allaah) the Perfect, then they are eternal with regard to their type, newly occurring with regard to actions.

So Allaah, the Perfect and Most High, He was ‘the One who speaks’ before He actually spoke and He was ‘the Creator’ before He actually created anything and as for His speaking and His creating, then these are actions which newly occur and so on, to the rest of the actions.

End of explanation of point [16]

[17] لم يزدد بكونهم شيئًا، لم يكن قبلهم من صفته.

[17]  He (Allaah) was not increased in any Attribute which He did not have before, by the creation of the creation.

The Explanation – Point [17]

Meaning: His creating the creation.  We do not say that He did not become a Creator except after He created the people.  Rather, Allaah has been the Creator always, forever, without any beginning to that.  And as for His act of creating, then that is an action which occurs newly again and again.

End of explanation of point [17]  

[18] وكما كان بصفاته أزليًا، كذلك لا يزال عليها أبديًا.

[18] And just as He has always possessed His Attributes, then likewise, He will always possess them forever.

The Explanation – Point [18]

Just as He has always has His Attributes forever, meaning: there was no beginning to that; then likewise, His Attributes will remain with Him, He the Perfect, in the future.  So He is Eternal, along with His Attributes; He has no end.

أنت الآخر فلا بعدك شيء

“You are the Last One, so there is nothing after You.” [2]

the Last One with Your Names and Attributes.  So it is not to be said that these attributes will cease to be with Him in the future; rather, they will always be with Him, He the Perfect and Most High.

End of explanation of point [18]  

[19] ليس بعد خلق الخلق استفاد اسم ‏(‏الخالق‏)‏.

[19]     He did not acquire the Name ‘The Creator’ after the creation of the creation.

The Explanation – Point [19]

This is a clarification and a repetition of what has preceded.

 End of explanation of point [19]

[20] ولا بإحداث البرية استفاد اسم ‏(‏الباري‏)‏.

[20] Nor did He acquire the Name ‘Al-Baaree’ (The Maker) after giving existence to the beings.

The Explanation – Point [20]

So from the Names of Allaah the Mighty and Majestic is الباري (Al-Baaree – The Maker); meaning: The Creator.  برأ الخلق (bara.a al-khalq) means: He made them.  So, Allaah is Al-Baaree (The Maker of the creation).  And this Name goes along with Allaah’s Self – it has no beginning.

End of explanation of point [20] 

[21] له معنى الربوبية ولا مربوب، ومعنى الخالق ولا مخلوق‏.

[21] He possessed the meaning of Lordship and Nurturing when there were no slaves, and He had the meaning of being the Creator without there being any creation.

The Explanation – Point [21]

So likewise, He was the Rabb (Lord and Nurturer) before anything existed for Him to be the Owner and the Master of.  And the meaning of Ar-Rabb (The Lord and Nurturer) is: The Owner and the One who Controls and the One who Rectifies and the Master; and these Attributes are always with His Self – without any beginning and without any end, even before the existence of those things that He is the Lord and Master of, and even after those things which He is the Lord and Master of, pass away.

End of explanation of point [21]

[22] وكما أنه محيي الموتى بعدما أحيا، استحق هذا الاسم قبل إحيائهم، كذلك استحق اسم الخالق قبل إنشائهم‏.

[22] And just as He is the One who is ‘The Giver of life to the dead’ after He gives them life, then He deserves this Name even before He gave life to them; and likewise, He deserves the Name ‘The Creator’ before He created and produced them.

The Explanation – Point [22]

So just as He, the Perfect has always possessed the Attribute of being the One who gives life to the dead, and that He gives life and gives death, and this Attribute was never absent (from Him) until He actually gave life to the dead. Rather, it was always His and it always will be His forever.  And as for the action of giving life to the dead, then this is something which occurs newly and repeatedly; Allaah gave life to some and He gives life to some, He the Perfect, whenever He Wishes.

End of explanation of point [22]

[23] ذلك بأنه على كل شيء قدير‏.

[23] That is because He has full Power and Ability over everything.

The Explanation – Point [23]

This is an eternal Attribute.  It cannot be said that He did not acquire the Attribute of Power and Ability until He created and produced the creation.  Rather, Al-Qudrah (Power and Ability) is an eternal Attribute of His.  Rather, His having produced the creation, this is an effect produced by His being the One who has full Power and Ability.

And Allaah is the One who described Himself as being the One who has full Power and Ability over everything – over the things that exist and over the things that do not exist.  And He did not restrict His Power to anything in particular.  Rather, nothing renders Him incapable and it is not permissible to restrict and say that He only has Power over such and such.  And it is not to be said, “Allaah has power over whatever He Wishes.”[3] Because, this saying is particular and restricted to gathering the inhabitants of the heavens and the earth:

And from His Signs is the creation of the heavens and the earth, and all the creatures that He spread throughout them.  And He has full Power to gather them when He Wishes. (SooratushShooraa (42), aayah 29)

So this was a particular case.

End of explanation of point [23][4]

Footnotes:

[1] Point [6]

Listen @ the Link : http://wp.me/p1VJ3-bCO

[2] From a hadeeth in Saheeh Muslim where the Prophet sallAllaahu `alayhi wa sallam said, addressing Allaah in a du`aa., “You are the Last One, so there is nothing after You.”

[3] This came previously under Point [4]

[4] Translator’s side point: As a correction of this point, Shaykh Al-Albaanee rahimahullaah, then he criticised this saying here, the saying that you can’t say about Allaah that He has power over what He wishes. Sh al-Albaanee criticised that in his Silsilah … [break in recording] “… Lord of the Creation.  So Allaah will reply, “I am not mocking you but rather I have full ability over whatever I Wish.”Hadeeth reported by Muslim in the book of Eemaan. [187].

After he brought this hadeeth, Shaykh Al-Albaanee said: So the saying of Allaah the Most High, at the end of this hadeeth, “But rather I have full power over whatever I Wish,” this shows the mistake of the one who wrote notes to Al-`Aqeedah AtTahaawiyyah quoting some noble person that, “some people say, ‘Allaah has full power over whatever He Wishes’ and that this saying is not correct.”  I (Shaykh Al-Albaanee )say: Rather, it is exactly what is correct after its being established in this hadeeth, especially when it is witnessed to by the saying of Allaah, the Most High,

And He (Allaah) has full Power to gather them when He Wishes. (SooratushShooraa (42), aayah 29)

And this does not deny that His Wish and His Power and Ability, He the Most High, are general to everything as someone seems to have thought; and Allaah knows best.  [as-Saheehah 6/195, Hadeeth #2601]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Muhammad is the last of the Prophets and every claim to Prophethood after him is futile and is Unbelief – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 12

وأن محمدًا عبده المصطفى، ونبيه المجتبى، ورسوله المرتضى‏

[42]     And he (sallAllaahu `alayhi wa sallam) is the last of the Prophets and the imaam (leader) of those dutiful to Allaah and the noblest of the Messengers and the beloved one of the Lord of the whole of creation.

https://soundcloud.com/abdurrahmanorg/muhammad-is-the-last-of-the-prophets-and-every-claim-to-prophethood-after-him-is-futile-unbelief

 The Explanation – Point [42]

These are from his attributes `alayhissalaatu was-salaam.

خاتم الأنبياء “The last (or seal) of the Prophets.”  The meaning of “khaatam” (خاتم – seal) is the one whom no Prophet will come after.  And the khitaam (ختام – seal) of anything is that which is placed upon it as a seal upon it so that nothing can be added to that thing and nothing can be taken away from it.  So Allaah sealed the Messengership with Muhammad sallAllaahu `alayhi wa sallam.  He the Majestic, in His Highness, said,

And Muhammad is not the father of any of your men; but rather, he is the Messenger of Allaah and the seal (last) of the Prophets. (Sooratul-Ahzaab (33), aayah 40)

So there is no need for the coming of any Prophet after him because the Qur.aan is present and the Prophetic Sunnah is present and the `ulamaa. ar-rabbaaniyoon (wise scholars who cultivate the people upon the correct way) are present – calling the people to Allaah and giving clarity to the people.  So therefore, the religion of Muhammad sallAllaahu `alayhi wa sallam will remain until the establishment of the Last Hour.  It will not be changed, and it will not be abrogated, and it will not be altered because Allaah, the One free from all imperfections, has made it suitable and fitting for every time and every place.  And as for the revealed laws of the previous Prophets, then they were temporary for their nations in particular times and then Allaah abrogated those legislated laws from before, with other legislated laws suitable for other nations.

For every people from you, we made a set of revealed laws and a clear way to proceed upon. (Sooratul-Maa.idah (5), aayah 48)

And He, the Most High said,

For every revealed Book there is a set time period (Sooratur-Ra`d (13), aayah 38)

Meaning, each Book (from the previous Books) has a set time period.

So the religion of Islaam is complete.  It does not need any Messenger after Muhammad sallAllaahu `alayhi wa sallam.  And the scholars are the inheritors of the Prophets.  So whoever holds the belief that there will come after Muhammad sallAllaahu `alayhi wa sallam any Prophet, then he is a disbeliever in Allaah, outside the fold of the religion.  And the Prophet sallAllaahu `alayhi wa sallam informed that there were going to come liars, falsely claiming Prophethood after him.  He `alayhissalaatu was-salaam said,

سيأتي بعدي كذابون ثلاثون، كلهم يدعي أنه نبي، وأنا خاتم الأنبياء لا نبي بعدي

“There will come after me thirty great liars, each one of them claiming that he is a prophet and I am the last of the Prophets; there is no Prophet after me.” [1]

So whoever claims Prophethood, or has Prophethood claimed on his behalf, or whoever follows them, then all of them are unbelievers (kuffaar).  And the Muslims have fought against them and have declared them to be unbelievers.  And the last of those whose followers claimed that he was a Prophet in this present time was that Qaadiyaanee.  And these people (the Qaadiyaanee) are called the Ahmadees as an ascription to his name because his name was Ahmad Al-Qaadiyaanee (أحمد القادياني) and the scholars declared him to be an unbeliever (kaafir) and they repelled him from the lands of Islaam and the declared his followers to be unbelievers since this is a denial of Allaah and of His Messenger.  And their being unbelievers is by consensus of the Muslims; no one disagrees about this.

So, it is essential that the Muslim believes that he `alayhissalaatu was-salaam is the last of the Prophets and Messengers and he is the leader of those having taqwaa (those dutiful to Allaah); meaning, that he is the single example to be followed for those who are obedient and dutiful to Allaah, the Mighty and  Majestic.

There is indeed a fine example for you in Allaah’s Messenger for whoever has hope in Allaah and in the Last Day. (Sooratul-Ahzaab (33), aayah 21)

And as for others besides the Prophet sallAllaahu `alayhi wa sallam, he is only to be followed if he himself is following the Prophet sallAllaahu `alayhi wa sallam.  And as for a person who contradicts the Messenger `alayhissalaatu was-salaam then it is not permissible to follow him.

Say, “If you truly love Allaah then follow me, then Allaah will love you and forgive you your sins.” (Soorah Aal-`Imraan (3), aayah 31)

So there is no way towards Allaah except by following the Messenger `alayhissalaatu was-salaam and proceeding upon his way.

As for the term: وسيد المرسلين“And he is the noblest of the Messengers;” that is him, `alayhissalaatu was-salaam; he is the noblest of the sons of Aadam just as he `alayhissalaatu was-salaam said about himself,

‏أنا سيد ولد آدم ولا فخر

“I am the noblest of the sons of Aadam, and that is not boasting.” [2]

By the statement, “I am the noblest of the sons of Aadam, and this is not a boast,” he informed his nation of that as part of giving thanks to Allaah, the Mighty and Majestic, and also so that the Ummah (Nation) should give thanks to their Lord, the Mighty and Majestic, for this favour – that He made its Messenger the noblest of the Messengers.

And the word “sayyid” (سيد – the noblest) means al-muqaddim (المقدم – the foremost one) and al-imaam (الإمام – the leader).  So he is the best of the Messengers `alayhissalaatu was-salaam and he is their imaam (leader) and he is at the head of them.

And the term: حبيب رب العالمين“the beloved one of the Lord of the whole of creation,” the term ‘habeeb’ (حبيب) is a term which has a point of criticism against it because it is not sufficient to say (that the Messenger `alayhissalaatu was-salaam is) ‘habeeb’ (the beloved one).  Rather, he is the ‘khaleel’ – the ‘especially close beloved one’ of the Lord of the creation (خليل رب العالمين).  And khullah (خلة) is more excellent than just mahabbah (محبة – love) because al-mahabbah (love) is of levels and the highest of its levels is al-khullah which is the purest love. And no one attained this level except for two men from the creation: Ibraaheem `alayhissalaatu was-salaam,

And Allaah took Ibraaheem as a khaleel (especially close beloved one) (Sooratun-Nisaa.  (4), aayah 125)

And likewise, our Prophet `alayhis salaatu was-salaam, because he himself informed about that saying,

إن الله اتخذني خليلًا كما اتخذ إبراهيم خليلًا

“Allaah took me as an especially close beloved one just as He took Ibraaheem as a khaleel (an especially close beloved one).” [3]

So it should not be said about him that he is Habeebullaah – a beloved one of Allaah, because this term is suitable for every believer and there is nothing special for the Prophet sallAllaahu `alayhi wa sallam in it.  But as for being khullah (an especially beloved one), then no one (from this Ummah) shares with him in that.

End of explanation of point [42][4]

[43] وكل دعوى النبوة بعده فغي وهوى‏.

[43]     Every claim to Prophethood after him is erroneous and baseless desires.

The Explanation – Point [43]

This has preceded in the meaning of his being ‘the seal and last of the Prophets’.  So therefore, every claim to Prophethood after him is futile and is unbelief since there will not come any Prophet after our Prophet `alayhissalaatu was-salaam.  And as for `Eesaa `alayhissalaatu was-salaam, when he descends at the end of time, then it will not be upon the basis that he is a Prophet and a Messenger, nor upon the basis that he is coming with a new revealed Law.  Rather, he will come upon the basis that he is a Mujaddid (مجدد – Reviver) for the religion of the Messenger of Allaah sallAllaahu `alayhi wa sallam, on the basis that he is one following the Messenger of Allaah sallAllaahu `alayhi wa sallam and he will judge with the Islaamic Sharee`ah (Laws).

End of explanation of point [43]

Footnotes:

[1] This is a hadeeth of  Thawbaan radiyAllaahu `anh and the basis of the hadeeth is in Saheeh Muslim but this full wording is reported by Aboo Daawood and At-Tirmidhee; declared Saheeh (Authentic) by Shaykh Al-Albaanee that Thawbaan radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu ‘alayhi wa sallam said,

لا تقوم الساعة حتى تلحق قبائل من أمتي بالمشركين وحتى يعبدوا الأوثان وإنه سيكون في أمتي ثلاثون كذابون كلهم يزعم أنه نبي وأنا خاتم النبيين لا نبي بعدي

‘The last hour will not be established until some tribes of my nation join with the mushriks and until they worship the idols and there will be in my nation thirty great liars, each one claiming that he is a prophet and I am the seal of the Prophets; there is no Prophet after me’.

[2] Hadeeth reported by At-Tirmidhee and is a hadeeth of Aboo Sa`eed Al-Khudree radiyAllaahu `anh; declared Saheeh (Authentic) by Shaykh Al-Albaanee.

[3] The hadeeth is reported by Muslim and is a hadeeth of `Abdillaah ibn Mas`ood radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam said,

‏لو كنت متخذًا من أهل الأرض خليلًا لاتخذت ابن أبي قحافة خليلًا، ولكن صاحبكم خليل الله

“If I were to take a specially beloved friend from the people of the earth, I would have taken Ibn Abee Quhaafah (Aboo Bakr) as an especially close beloved friend; however, your companion (meaning himself) is the Khaleel of Allaah.”

[4] Translator’s Side Point: There is a narration that Shaykh Al-Albaanee points out is weak in his notes to AtTahaawiyyah.  It is a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa and in it is quoted that the Prophet sallAllaahu `alayhi wa sallam himself said,

ألا وأنا حبيب الله ولا فخر

“I am the Habeeb (beloved one) of Allaah and that’s not boasting.”

Shaykh Al-Albaanee rahimahullaah mentions that this narration is da`eef (weak), not authentic.  It is weak because it has the narrator Zam`ah ibn Saalih and also the narrator Salamah ibn Wahraam.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Allaah has no need of the Arsh (Throne) and whatever is beneath it – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 30

[118]    وهُوَ مُسْتَغْنٍ عَنِ العرشِ وما دُونَه.‏‏‏‏

[118]       And He (Allaah) has no need of the Throne and whatever is beneath it.


The Explanation – Point [118]

Do not imagine that the meaning of His saying, He the Most High,

 And then He (Allaah) ascended upon the Throne  (Sooratul-A`raaf (7), aayah 54)

…is that He has need of the Throne just as someone from the creation would mount something from the creation. Rather, Allaah, the Mighty and Majestic ascended upon the Throne and He has no need of the Throne, nor of whatever is beneath the Throne.

All of the created beings are in total need of Allaah.

Allaah holds the heavens and the earth so that they do not fall away from their places; and if they moved away, then none besides Him could hold them. (Soorah Faatir (35), aayah 41)

So, He (Allaah) holds and supports the Throne and He holds and supports the heavens and He holds and supports the earth and all the created beings by His Power and His Might. So, they are in need of Him and He has no need of them, He the One free of all imperfections and the Most High.

And the fact that something is above something else does not necessitate that the thing which is higher has need of the thing which is beneath. So the heavens are above the earth, and they are not in need of the earth.

End of explanation of point [118][1] 

Footnotes:

[1] Translator’s Side Point: From Shaykh Al-Albaanee rahimahullaah, he said in his small notes,

“The explainer (Ibn Abil-`Izz) rahimahullaahu ta`aalaa said, ‘The Shaykh (AtTahaawee) rahimahullaah, mentioned this speech here having already mentioned the `Arsh (Throne) and the Kursee (Footstool); so then afterwards he mentions that He, the Perfect, has no need of the Throne and whatever is beneath the Throne, to make clear that His creating the Throne to ascend over it is not because He had any need of it; rather, for a great wisdom which was necessitated. And the fact that something above is above the thing which is beneath, does not necessitate that the lower thing contains or encompasses or carries the higher thing; nor does it mean that that thing which is higher is in need of that which is lower. So look at the heaven how it is above the earth and yet it is not in need of it.

So the Lord, the Most High is far greater and more tremendous than His ‘Highness’ should necessitate this. Rather, Allaah’s being High (His ‘Highness’) results in qualities particular to Him and in His bearing and carrying whatever is beneath, by His Power. And it necessitates the total need of the lower things for Him and the fact that He, the Perfect, has no need whatsoever of what is beneath Him. And it necessitates His encompassing everything, He the Mighty and Majestic. So He is above the Throne and He, by His Power, supports the Throne and its carriers and He has no need of the Throne. And the Throne is in need of Him and He encompasses the Throne and the Throne does not encompass Him; and He confines the Throne and it does not confine Him; and all of these things are not possible for the creation.

And those people who deny al-`uluww (Allaah’s Highness) – the people who deny His Attributes, if they only accepted this detailed explanation, then they would be guided to the correct path, and they would know that intellect is in accordance with the texts and they would be proceeding behind the proof. However, they depart from the proof so they go astray from the correct way. And the affair in that regard is just as Imaam Maalik rahimahullaah said when he was asked about the saying of Allaah, the Most High,

And then He (Allaah) ascended over the Throne (Sooratul-A`raaf (7), aayah 54)

…and other things, (someone asked him), “How did He ascend?’ So Imaam Maalik replied, “Istiwaa (ascending) is known and how is unknown.”’”

Translator’s Side Point: Likewise, Shaykhul-Islaam Ibn Taymiyyah in Dar· at-Ta`aarud al-`Aql wan-Naql (درء تعارض العقل والنقل) makes the same point – that it is from Allaah’s tremendous Power that He supports the Throne and whoever is carrying the Throne, and they only support the Throne because of power given to them by Allaah.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

He (Allaah) is the Creator without any need, Provider without any difficulty – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 06

[13] خالق بلا حاجة، رازق بلا مؤنة

[13]    He is the Creator without any need, Provider without any difficulty.


The Explanation – Point [13]

He is the One who created the creation and He has no need of them.  Rather, He created them just so that they should worship Him.

And I did not create jinn and mankind except that they should worship Me alone. (SooratudhDhaariyaat (51), aayah 56)[1]

So, He created them not because He had any need of them – that they should aid Him or assist Him or help Him, He the One free from all imperfections, or that they should defend Him.  He only created them so that they should worship Him.  And they (the people) are the ones who need that worship in order to connect themselves to Allaah and to attach themselves to their Lord.  So `ibaadah (worship) is the connection between the person and his Lord.  So it draws him closer to Allaah, and through it he attains reward from Allaah, and recompense.  So, `ibaadah (worship) is a need of the creation and it is not a need of Allaah, the Mighty and Majestic.

If you (people) disbelieve (in Allaah), you and everybody upon the earth, then Allaah is the Independent One who has no need, the One deserving of all praise. (Soorah Ibraaheem (14), aayah 8)

If you (people) disbelieve (in Allaah), then Allaah has no need of you. (Sooratuz-Zumar (39), aayah 7)

And his (the author’s) saying, “Allaah is the Provider without any difficulty”[2] meaning, He is the One who provides all the provision for His servants and that does not diminish what He has with Him.

End of explanation of point [13]

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, quotes the next two aayaat which come after this one in SooratudhDhaariyaat, aayaat 57 and 58:

I do not want from them any provision and I do not want that they should feed Me.  Indeed Allaah, He is the great Provider, the One possessing Power, the Strong.

(SooratudhDhaariyaat (51), aayaat 57-58)

[2] Side point: Ibn Abil-`Izz rahimahullaah, quotes from the following hadeeth qudsee:

“…O my servants, were the first of you and the last of you, the human of you and the jinn of you were to stand in one place and ask of Me, and I were to give every person what he asked for, then that would not diminish anything from what I have, except as a needle would diminish the water of the sea when it is placed in it.”

Hadeeth reported by Muslim.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Talaq which complies with the Sunnah & ruling on uttering the divorce three times in one session or in case of anger – Ibn Baz

Book on Talaq

125- Talaq which complies with the Sunnah and ruling on uttering the divorce three times in one session or in case of anger

From `Abdul-`Aziz ibn `Abdullah ibn Baz to the respected brother; may Allah grant you success! Amen.
As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you.)

Kindly be informed that I have read your letter which contains some questions. They are answered as follows:

Q 1: What is the prescribed way of Talaq (divorce pronounced by a husband) in the light of the Qur’an and the Sunnah?

A: The prescribed way is that the husband declares the divorce one time when his wife is pregnant or in a state of purity and he has not engaged in any sexual relations with her. Allah (Glorified and Exalted be He) says: O Prophet (صلى الله عليه وسلم)! When you divorce women, divorce them at their ‘Iddah (prescribed periods)

It was reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ibn `Umar (may Allah be pleased with them) that the latter divorced his wife when she was menstruating. `Umar (may Allah be pleased with him) asked the Prophet (peace be upon him) about his son’s action to which he replied: Command him to take her back, and keep her till she is purified, then has another period, then is purified. If he wishes he may keep her and if he wishes he may divorce her before having sexual intercourse, for that is the `Iddah (woman’s prescribed waiting period after divorce or widowhood) which Allah commanded for the divorce of a woman.

Another report narrated by Muslim from the Prophet (peace be upon him) reads: Then he can divorce her when she is pure (not menstruating) or pregnant.

Q 2: Is declaring Talaq three times in the same session regarded as one divorce or three divorces?

A: Three divorces uttered at the same time is only to be counted as one according to the soundest view of scholars. It was authentically reported in Sahih Muslim on the authority of Ibn `Abbas (may Allah be pleased with them) that the (pronouncement) of three divorces during the lifetime of Allah’s Messenger (peace be upon him) and that of Abu Bakr and for two years of the caliphate of `Umar (may Allah be pleased with them) was deemed as one time of divorce. Then, `Umar (may Allah be pleased with him) said, “People hasten in a matter in which they are required to observe respite. So, it is recommended to impose it upon them,” and he imposed it upon them. It is evident that the divorce in this way is counted as a threefold divorce according to Ijtihad (juristic effort to infer expert legal rulings) made by `Umar (may Allah be pleased with him). Yet, it is better to follow the authentic Sunnah than following Ijtihad made by `Umar or others for the benefit of the Muslims. This is supported by the report narrated by Imam Ahmad ibn Hanbal in his Musnad through an authentic Sanad (chain of narrators) from Ibn `Abbas that Abu Rukanah made three pronouncements of divorce and later regretted. So, he went to the Prophet (peace be upon him) who returned his wife to him, and said: It is one divorce.

Q 3: In a state of rage, a husband said to his wife: “I divorce you thrice.” He later regretted and wants to take her back.What is the ruling on this act?

A: According to the most correct opinion of scholars, Talaq is not effected if it is declared – once or thrice – in a fit of anger. They have to prove the claim that the apparent state which caused divorce is true. On the other hand, when anger is so intense that a person is no longer aware of what he is doing or saying, the divorce is not effected according to Ijma` (consensus of scholars). In this case, he is like one who is insane and one who has lost all power of reason due to unintentional drunkenness. Uttering divorce in a state of intentional drunkenness does not become effective due to loss of reason. `Uthman (may Allah be pleased with him) issued a Fatwa that supported this view and it was followed by a group of people of knowledge, because it was based on Shar`y (Islamically lawful) evidence.

We ask Allah to guide all Muslims to understanding the religion and holding fast to it, for He is the One Who is capable to do so. As-salamu `alaykum warahmatullah wabarakatuh

Chairman of the Departments of Scholarly Research, Ifta’, Da`wah and Guidance

Fatwas of Ibn Baz :  > Volume 21 > Book on Talaq > Talaq which complies with the Sunnah and ruling on uttering the divorce three times in one session or in case of anger

http://www.alifta.net/fatawa/fatawaDetails.aspx?languagename=en&View=Page&PageID=4162&PageNo=1&BookID=14

Other related Talaq Fatwa from Shaykh Ibn Baz:
http://www.alifta.net/fatawa/fatawaDetails.aspx?PageNo=2&View=Tree&NodeID=3697&BookID=14&lang=en

Other related Talaq Fatwa from Permannet Commiteee

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Tree&NodeID=5604&PageNo=1&BookID=7

Related Posts:

Is it permissible for a woman to have the right to divorce? – Fatwas of the Permanent Committee

Fatwas of the Permanent Committee

Browse by Volume Number > Group 1 > Volume 20: Divorce > Wisdom behind granting the right to initiate Talaq to men > Is it permissible for a woman to have the right to divorce?

Fatwa no. 5245

Q: Many people from neighboring countries ask me about the issue of `Ismah (the bond of marriage, i.e. the right to initiate divorce). Is it permissible for a woman to have this right? Please enlighten us.

A: The basic rule is that divorce is in the husband’s hands and anyone he delegates. This is in case the husband is fit, but if he is not, his guardian will act in his behalf. Moreover, if the husband authorizes his wife to initiate the divorce, she will have the right to do so as long as he has not annulled the Wakalah (appointment of a legally accountable person to act on behalf of another for a specific permissible matter). However, when a husband grants his wife the right to initiate divorce at any time by adding a condition in the marriage contract, this condition is Batil (null and void) since it opposes the main purpose behind the marriage contract. The Prophet (peace be upon him) said, “Any condition that is not in the book of Allah is null, even if they are one hundred conditions.”

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=7485&PageNo=1&BookID=7

Browse by Volume Number > Group 1 > Volume 20: Divorce > Wisdom behind granting the right to initiate Talaq to men > Wisdom behind granting the right to initiate Talaq to men

The third question of Fatwa no. 4497

Q 3: Why does Islam grant only the husband the right to initiate Talaq (divorce pronounced by a husband)? What is the ruling if the husband’s company is unbearable? How can we say that Islam treats both men and women equally?

A: Firstly: Allah grants the husband alone the right to initiate Talaq due to many important reasons, such as;

(i) The husband’s wisdom, strong will, understanding, and insight being more than the wife’s.

(ii) The husband is the one who provides for the family, manages its affairs and takes decisions. He is the main pillar and head of the household.

(iii) The husband is obligated to pay the Mahr (mandatory gift to a bride from her groom) and that is why divorce is in his hand. Had it been in the woman’s hand, a woman may marry someone to take the Mahr and divorce him to marry another, and so on. This is not proper and Allah warns Muslims against this when He says: Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.

Secondly: When the husband’s company is unbearable, the matter is to be referred to the courts.

Thirdly: Allah favors men with some rulings and favors women with some rulings, and both of them share some rulings, and the mutual reference is the Shari`ah (Islamic law).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=7484&PageNo=1&BookID=7

Browse by Volume Number > Group 1 > Volume 20: Divorce > Wisdom behind granting the right to initiate Talaq to men > Should a woman make Kaffarah for divorcing her husband?

The first question of Fatwa no. 8065

Q 1: When a woman divorces her husband, is she required to make Kaffarah (expiation)? If so, what is it?

A: When a woman pronounces the divorce word to her husband, the divorce does not take place. No Kaffarah is required, but she has to perform Tawbah (repentance to Allah) and ask Allah’s forgiveness. Her pronouncement of divorce to her husband goes against the Shari`ah (Islamic law) proof that indicates that the right of divorce is given to the husband or the Islamically lawful authorized person that replaces the husband in divorce.

May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=7486&PageNo=1&BookID=7

Deeds will be in accordance with their conclusions – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 26

[89]     والأَعمالُ بالخَواتِيمِ‏‏‏‏‏.
[89]     And deeds will be in accordance with their conclusions.

https://soundcloud.com/abdurrahmanorg/deeds-will-be-in-accordance-with-their-conclusions-dawud-burbank

 The Explanation – Point [89]

And deeds will be in accordance with conclusions: So a person should not allow himself to be fooled by his own deeds, even if he is the most righteous of the righteous people. Rather, he should fear that he may have an evil end (conclusion). And judgment is not passed upon anyone that he is from the people of the Fire based upon his actions because the person does not know what he will be given as is concluding deeds. And this is clarified by a hadeeth of the Prophet sallAllaahu `alayhi wa sallam, from a hadeeth of Ibn Mas`ood (radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam said),

إن أحدكم يجمع خلقه في بطن أمه أربعين يوماً نطفةً، ثم يكون علقة مثل ذلك، ثم يكون مضغةً مثل ذلك، ثم يرسل إليه الملك، فينفخ فيه الروح، ويؤمر بأربع كلمات‏:‏ بكتب رزقه، وأجله، وعمله، وشقي أو سعيد‏.‏ وإن أحدكم ليعمل بعمل أهل الجنة حتى ما يكون بينه وبينها إلا ذراع، فيسبق عليه الكتاب، فيعمل بعمل أهل النار فيدخلها، وإن أحدكم ليعمل بعلم أهل النار حتى ما يكون بينه وبينها إلا ذراع، فيعمل بعمل أهل الجنة فيدخلها‏

“The creation of each one of you is brought together in his mother’s womb for forty days as a drop of fluid; then he becomes a clot for a similar period; then a piece of flesh for a similar period; and then the angel is sent to him and the soul is breathed into him.  And he (the angel) is commanded to write four things: to write his provision and his life span and his actions and whether he would be a wretched person (a person of the Hellfire) or a fortunate person (a person of Paradise). And one of you performs the actions of the people of Paradise until there is nothing between him and it except a cubit and then the writing overcomes him and he acts with the actions of the people of the Hellfire and so he enters it.  And one of you may act with the actions of the people of the Fire until there is nothing between him and it except for a cubit (a forearm’s span) and then he acts with the actions of the people of Paradise, and so he enters it.” [1]

So, therefore, a person fears having an evil end (conclusion). And judgment of having an evil conclusion is not passed upon someone since the person does not know the conclusion that will be given to him, because tawbah (repentance) wipes away whatever came before it.

Say to the unbelievers, “If they desist (from their unbelief), then whatever came before will be forgiven for them.” (Sooratul-Anfaal (8), aayah 38)

So, actions are in accordance with their conclusions (that which is final from them).  However, from the subtle kindness of Allaah, the Mighty and Majestic, towards His servants, is that whoever lives upon good, then He gives him a good conclusion; and whoever lives upon evil, then He gives him an evil conclusion. So therefore, a person should act and apply the necessary means and should have good thoughts concerning Allaah, the Mighty and Majestic.

And some people say, “I will repent before I die.” Then we say to him, “And do you know when you are going to die?” It is possible that you could die in a sudden moment such that you are not able to repent; and also, you do not know whether your repentance will be acceptable or not because repentance has conditions.

End of explanation of point [89][2]

Footnotes :

[1] Hadeeth reported by Al-Bukhaaree (no. 3208) and by Muslim (no. 2643). Reported by Al-Bukhaaree in the book: At the beginning of Creation and also in the book of Al-Qadr (Pre-decree), and by Muslim in the book of Pre-decree.

[2] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said in his notes to AtTahaawiyyah with regard to this point: “This phrase is part of a hadeeth of Sahl ibn Sa`ad as-Saa`idee, reported by Ahmad and Al-Bukhaaree.” He mentions that he has verified it in his checking of the book As-Sunnah of Ibn Abee `Aasim. The wording of this hadeeth in Bukhaaree (no. 6493) is part of a longer hadeeth; and the relevant wording here is that the Prophet sallAllaahu `alayhi wa sallam said,

إِنَّ الْعَبْدَ لَيَعْمَلُ فِيمَا يَرَى النَّاسُ عَمَلَ أَهْل الْجَنَّةِ، وَإِنَّهُ لَمِنْ أَهْلِ النَّارِ، وَيَعْمَلُ فِيمَا يَرَى النَّاسُ عَمَلَ أَهْل النَّارِ وَهْوَ مِنْ أَهْلِ الْجَنَّةِ، وَإِنَّمَا الأَعْمَالُ بِخَوَاتِيمِهَا

“A servant may act with regard to what the people see with the actions of the people of Paradise, but in reality he is from the people of the Fire; and he may act with regard to what the people see with the actions of the people of the Fire, when he is actually from the people of Paradise. And indeed, actions are in accordance with their conclusions.”

In an earlier lesson, we mentioned that this was an explanation given by Shaykh Ibn `Uthaymeen rahimahullaah, to the hadeeth of Ibn Mas`ood that we had before.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

There is nothing like Him (Allaah) – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 03

[3] ولا شيء مثله‏‏

[3]  And there is nothing like Him. 


The Explanation – Point [3]

This is taken from the saying of Allaah, the Most High,

There is nothing like Him (Allaah) (SooratushShooraa (42), aayah 11)

And also, the saying of Allaah, the Most High,

And there is none equal or comparable to Him (Allaah) (Sooratul-Ikhlaas (112), aayah 4)

And His saying, the Most High,

So do not set up any rivals for Allaah (Sooratul-Baqarah (2), aayah 22)

Meaning: those who are alike or similar to Him.

And His saying, He the Most High,

Do you know of any namesake for Him (Allaah)? [1] (Soorah Maryam (19), aayah 65)

Meaning: anyone like Him – one who can share His Name, He the Perfect and Most High. So at-tamtheel (التمثيل – there being anyone like Him) and at-tashbeeh (التشبيه – there being anyone resembling Him), both of these are negated for Allaah, the Mighty and Majestic.

So, no one from His creation resembles Him. So this is what is obligatory – that we affirm whatever Allaah has affirmed for Himself and we hold that as our creed. However, we do not hold that He resembles anyone from His creation nor do we hold that He is like his creation, He, the Perfect and Most High. So this contains a refutation of the mushabbihah – who believe that Allaah is like His creation and (they) do not differentiate between the Creator and the creation; and this is a false and futile position.

And opposite to this position, is the position of the mu`attilah (المعطلة – those who negate/deny Allaah’s attributes) – those who go beyond limits in declaring Allaah free to such an extent that they deny for Allaah that which He has affirmed for Himself with regards to Names and Attributes. Doing so, as they claim, to flee away from declaring Him to be like His creation.

So, both of these two groups go beyond the limits. The mu`attilah (those who deny His attributes) go beyond limits in tanzeeh (تنزيه – declaring Him free) and denying any likeness. Whereas, the mushabbihah (المشبهة – those who declare Allaah’s Attributes to be like those of the creation) go beyond the limit in affirmation. Whereas, the Ahlus-Sunnah wal-Jamaa`ah take the moderate and middle position. So, they affirm for Allaah whatever He affirms for Himself in accordance with what befits His Majesty, without tashbeeh (declaring His attributes to be like the attributes of the creation) and without ta`teel (تعطيل – denying His attributes), doing so in accordance with the saying of Allaah, the Most High,

There is nothing like Him, and He is the All-Hearing, the All-Seeing. (SooratushShooraa (42), aayah 11)

So His saying, “There is nothing like Him” negates and denies any tashbeeh (resemblance with the creation) and His saying, “And He (Allaah) is the All-Hearing, the All-Seeing” is a negation of ta`teel (denying His attributes). So this is the position which the people of the Sunnah and the Jamaa`ah proceed upon.

So therefore, it is said,

الْمُعَطِّلُ يَعْبُدُ عَدَمًا، وَالْمُشَبِّهُ يَعْبُدُ صَنَمًا، وَالْمُوَحِّدُ يَعْبُدُ إِلَـٰهًا وَاحِدًا فَرْدًا صَمَدًا

The mu`attil (one who negates Allaah’s attributes) worships something which does not exist;

And the mushabbih (one who declares Allaah’s attributes to be like those of the creation) worships an idol;

And the muwahhid (person upon true tawheed) worships the sole One who deserves worship, the One who is Single, the Independent Lord and Master.

End of explanation of point [3][3]

Footnotes:

[1] Translator’s side point: Shaykh `Abdur-Rahmaan ibn Naasir As-Sa`dee rahimahullaah said in the tafseer of this aayah that the aayah is in the form of a question and what is meant is a denial i.e. there is no namesake for Allaah.

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah says regarding this point: “And there is nothing like Him”: This is one of the fundamentals from the fundamental principles of tawheed; which is, that with regard to Allaah the Most High: there is nothing like Him – neither in His Self, His Attributes and His Actions. However, the innovators and the people of ta.weel (تأويل – those who twist Allaah’s Attributes) take it as a principle by which they deny many of Allaah’s Attributes, He, the Exalted and Most High. So whenever their hearts are too constricted to believe in one of His Attributes, He, the Mighty and Majestic, then they perform ta.weel (twist that Attribute) and try and destroy it and deny it. So they deny an Attribute and they use as an evidence for what they are doing His saying,

There is nothing like Him …

Pretending to be ignorant of the end of the aayah:

… and He is the All-Hearing, the All-Seeing. (SooratushShooraa (42), aayah 11)

So, this aayah gathers between declaring Him free, along with affirming His Attributes. So whoever wishes to be safe and sound in his creed then he should declare Allaah, the Most High, to be free from any resemblance to the creation, without explaining His Attributes away, and without denying His Attributes. Rather, he should affirm for Allaah the Mighty and Majestic, with regard to Attributes, everything which He has affirmed for Himself in His Book or in a hadeeth of His Prophet, without declaring that the Creator resembles the creation. This is the position of the Salaf; and the author rahimahullaah, was upon it following on from Abu Haneefah and the rest of imaams. [Source: Shaykh Al-Albaanee’s العقيدة الطحاوية – شرح وتعليق – explanation of point 3]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

The Denial of any partner for Allaah will not be complete except by negating three types of shirk – Shyakh Albani | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 02

[Point 2] نقول في توحيد الله معتقدين بتوفيق الله‏:‏ إن الله واحدٌ لا شريك له‏.‏

 We say with regard to the tawheed of Allaah, holding as our creed and belief, due to the tawfeeq (guidance, correctness) granted by Allaah, that: Allaah is One, having no partner

https://soundcloud.com/abdurrahmanorg/the-denial-of-any-partner-for-allaah-will-not-be-complete-except-by-negating-3-types-of-shirk

[1] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah says regarding the last phrase “having no partner” – denial of any partner for Allaah the Most High will not be complete except by negating/denying three types of shirk.

Firstly: By denying shirk in Allaah’s Lordship; which is to believe that there is another creator along with Allaah, He the Perfect and Most High, as is the belief of the Magians – those who say that evil has a creator besides Allaah the Perfect. And this type of shirk is something very rare in this Ummah and all praise is for Allaah, even though the saying of the Mu`tazilah is very close to it – their saying that evil is the creation of the person; and this fact is indicated by the saying of the Prophet sallAllaahu `alayhi wa sallam,

القدرية مجوس هذه الأمة

The Qadariyyah are the Magians of this Ummah…” the hadeeth.

Secondly: It is shirk with regard to worship; which is, that a person worships someone along with Allaah – someone from the prophets or the righteous such as calling upon them for relief and calling upon them at times of hardship and so on. And this, regretfully, is present a great deal in this Ummah. And the major part of responsibility for it is borne by those shaykhs who support this type of shirk by giving it the name of tawassul (drawing closer to Allaah) calling it by other than its name!

Thirdly: Shirk with regard to Allaah’s Attributes; which is, that a person describes someone from the creation of Allaah the Most High, with some of the attributes which are particular to Allaah the Mighty and Majestic. Such as, claiming that people have knowledge of the hidden and unseen for example; and this type is widespread amongst many of the Soofees and those who are influenced by them.  For example, those who praise the Prophet sallAllaahu `alayhi wa sallam with exaggerated praise like the one who said about him in a line of poetry: “From your generosity came about the whole world and whatever it contains and from your knowledge is the knowledge of the Preserved Tablet and the knowledge of everything the Pen has written.”

So from this has come the misguidance of those dajjaals – those who claim that the see the Messenger sallAllaahu `alayhi wa sallam today whilst they are awake and that they ask him about things which are hidden – things about the secrets of the souls of people they associate with. Whereas, the Messenger sallAllaahu `alayhi wa sallam did not know such things even when he was alive; rather, he was told to say:

If I knew the hidden and unseen then I could have increased greatly in good and harm would not have touched me. (Sooratul-A`raaf (7), aayah 188)

So how could he know that after his death and after he passed on to the highest company of angels?!

So these three types of shirk, whoever negates/denies them from Allaah in his tawheed of Him and he singles out Allaah in His Self and His worship and His Attributes, then that person is the muwahhid (the person of tawheed) who is covered by the virtues particular to the people of tawheed. And whoever commits something from that shirk then to him is directed the like of the saying of Allaah the Most High,

If you commit shirk then (all of) your deeds will be rendered null and void and you will from the losers. (Sooratuz-Zumar (39), aayah 65)

So preserve this point because it is the most important thing in `aqeedah. So, there is no surprise in the fact that the author began with it. And whoever wishes to see further details then let him refer back to the explanation of this book and the books of the Shuyookhul-Islaam Ibn Taymiyyah and Ibnul-Qayyim and Ibn `Abdil -Wahhaab and others, and those who followed upon their way.

[Source: Shaykh Al-Albaanee’s العقيدة الطحاوية – شرح وتعليق – explanation of point 2]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Allaah is Al-Hayy (the Living One) who does not die – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 05

حي لا يموت

[Point #11]    He (Allaah) is the Living One who does not die.

https://soundcloud.com/abdurrahmanorg/allaah-is-al-hayy-the-living-one-who-does-not-die-dawud-burbank

The Explanation – Point [11]

His Life is a complete and perfect life which does not suffer from any deficiency nor any sleep.

Allaah, none has the right to be worshipped except Him, the Ever-Living One, the Independent Sustainer of all.  Neither sleep nor slumber takes hold of Him. (Sooratul-Baqarah (2), aayah 255)

And place reliance upon the Ever-Living One Who does not die. (Sooratul-Furqaan (25), aayah 58)

So, He negates for Himself as-sinah (السِنة – slumber) and that means light sleep and (He negates for Himself) an-nawm (النوم) which is deep sleep.[1] And He negated for Himself al-mawt (الموت – death) because of the completeness and perfection of His Life, He the Perfect and Most High.[2]

And sleep and slumber and death, these are deficiencies in life and these are attributes to be found in the creation; and the life of the creation is deficient because he sleeps and he dies.

So sleeping is a part of completeness with regard to the creation but it is a deficiency with regard to the Creator; because a person who cannot sleep they have an affliction affecting their health.  So this shows the difference and the distinction between the Attributes of the Creator and the attributes of the creation.  And as for the two Names: الحي (Al-Hayy – The Ever-living) and القيوم (Al-Qayyoom –and the independent Sustainer of all), then these are two attributes taken from the statement of Allaah the Most High,

Allaah, none has the right to be worshipped except Him, He is the Ever-living, the independent Sustainer of all (Sooratul-Baqarah (2), aayah 255)

So Al-Hayy, the Ever-living means the One who has complete and perfect life and Al-Qayyoom is a word in intensive form.

End of explanation of point [11] 

Footnotes

[1] From Aboo Moosaa radiyAllaahu `anh who said: Allaah’s Messenger sallAllaahu alayhi wa sallam stood amongst us with five sayings; so he said, “Allaah the Mighty and Majestic does not sleep and it is not befitting for Him that He should sleep…” the hadeeth.  Reported by Muslim in the book of Eemaan.

[2] From Ibn `Abbaas radiyAllaahu `anhumaa that the Messenger of Allaah sallAllaahu alayhi wa sallam used to say,

اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، اللَّهُمَّ إِنِّي أَعُوذُ بِعِزَّتِكَ،

لاَ إِلَهَ إِلاَّ أَنْتَ، أَنْ تُضِلَّنِي، أَنْتَ الْحَيُّ الَّذِي لاَ يَمُوتُ، وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ

“O Allaah, to You I have surrendered and in You I have truly believed and upon You I have placed my reliance and to You I turn and with Your Aid I dispute.  O Allaah, I seek refuge in Your Might; none has the right to be worshipped except You; I seek Your Refuge from Your misguiding me.  You are the Ever-living One Who does not die whereas jinn and mankind die.”  Reported by Muslim.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Read the Related Post:

Allaah is Al-Qayyoom (the Independent Sustainer of everything), who does not sleep – Shaykh Fawzan | Dawud Burbank [Audio|En]

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

The covenant (meethaaq) which Allaah, the Most High, took from Aadam and his descendants – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 05

         والميثاقُ الذي أخَذَهُ اللهُ تعالَى مِنْ آدمَ وذُريَّتِهِ حَقٌّ‏‏‏‏‏.

[85] And the covenant (meethaaq) which Allaah, the Most High, took from Aadam and his descendants, is true.


The Explanation – Point [85]

The meethaaq (ميثاق – covenant) which Allaah, the Most High, took from Aadam and his descendants, that they would worship Him and not associate anything in worship along with Him, this is true. Just as occurs in the hadeeth that the Prophet sallAllaahu `alayhi wa sallam informed us, that Allaah extracted the descendants of Aadam from his back, and they were like tiny red ants, and He caused them to bear witness upon themselves to His Unity. And He took their meethaaq (covenant) that they would worship Him, and not associate anything in worship along with Him.[1] So we have eemaan (true faith) in this. However, this agreement and covenant is not sufficient (in itself). Rather, it was essential along with it, to send the Messengers. So therefore, Allaah sent the Messengers. And if this had been sufficient alone, then Allaah would not have sent the Messengers. However, He sent the Messengers in order to remind by means of them, and to call the people to what is contained in it.

And as for His saying, He, the Most High,

 And remember when your Lord took out from the descendants of Aadam, their offspring.
(Sooratul-A`raaf (7), aayah 172)

Some of the people of Tafseer (explainers of the Qur·aan), they hold that this refers to the agreement and the covenant which Allaah took from the descendants of Aadam; but that is not the case. Rather, it is something else. And Allaah says,

“From their backs” and He did not say, “…from the back of Aadam”. And the completion of the aayah is,

And He caused them to witness upon themselves, “Am I not your Lord?” So they said, “Yes indeed!”
(Sooratul-A`raaf (7), aayah 172)

And some of the scholars say the meaning of this is: the fitrah (الفطرة – the inborn nature) which Allaah created them upon, and the signs within the creation which Allaah set up; so that from them, they should know and be aware of their Lord.

So Allaah, the Perfect, created them upon the nature of tawheed and upon Islaam.[2]

And set your face straight upon the Religion, turning away from shirk, which is the inborn way upon which Allaah created all of the people. (Sooratur-Room (30), aayah 30)

And that (natural inborn way upon which Allaah created the people) is the religion of Islaam and the religion of tawheed. So, Islaam means: the tawheed which the Messengers came with. And that means: worshipping Allaah alone, and associating no partner with Him; and that is the straight and true Religion.

Yet, along with this, He set up evidences proving His Lordship, from that which they witness in themselves with regard to the amazing way in which they have been created and in the amazing signs which are a proof for the Creator, He the Perfect and Most High. And likewise, He set up for them, in front of them, in the heavens and the earth and in the created beings, that which is a proof for the Creator. For indeed these created things must have a Creator; they could not have just appeared or come about without a Creator.

Is it that they were created by nothing, or are they the ones who created? Or did they create the heavens and the earth? No, they do not have certainty. (SooratutToor (52), aayaat 35-36)[3]

                فيا عجبًا كيف يعصى الإله             أم كيف يجحده الجاحد

                وفي كل شيء له آيـــة                     تدل على أنه واحـــد

So how amazing – how can the One deserving of all worship be disobeyed

                                    Or how can the obstinate denier deny Him

                        When every single thing contains an evidence for Him

Proving that He is One!

So everything in front of you proves the Unity of Allaah and bears witness that He is alone in having created all these created things.

Those things which you call upon besides Allaah could never create a fly, even if they gathered together to do it. (Sooratul-Hajj (22), aayah 73)

So, the Creator is Allaah, the Perfect. No one creates along with Him. So therefore, how can something else besides Him be worshipped, from those things which do not create and do not provide provision, and do not possess the ability to bring benefit for themselves nor harm?! So the meaning of the aayah:

وَإِذْ أَخَذَ رَبُّكَ

 (Sooratul-A`raaf (7), aayah 172)

The ‘witnessing’ of this aayah refers to the witness of the correct inborn nature, and the witness of the created beings to the Unity of Allaah, the Perfect and Most High. And there is no possibility for anyone to have an excuse on the Day of Resurrection, and therefore say,

We were unaware of this
(Sooratul-A`raaf (7), aayah 172)

So, using blind-following of others is not correct in the face of decisive proofs and clear evidences.

End of explanation of point [85][4]

Footnotes:

[1] From Ibn `Abbaas radiyAllaahu `anhumaa, from the Prophet sallAllaahu `alayhi wa sallam, that he said,

“Allaah took the covenant (meethaaq) from the back of Aadam `alayhis-salaam at Na`maan – meaning `Arafah – so He took out from his backbone every one of his descendants whom He was going to produce, and spread them out in front of Him, then He spoke to them and said, ‘Am I not your Lord?’ So they said, ‘Yes, indeed we bear witness…’ the aayaat until ‘…those who call upon other than Allaah’.” (Sooratul-`Araaf (7), 172-173).”

 This hadeeth is reported by Ahmad and Al-Haakim and he declared it authentic, and AdhDhahabee agreed and Al-Haythamee said, “Its narrators are those of the Saheeh” and its chain of narration was declared authentic by Shaykh Ahmad Shaakir in his checking of the Musnad, and the hadeeth was declared authentic by Shaykh Al-Albaanee in AsSaheehah, no. 1623.

[2] From Aboo Hurayrah radiyAllaahu `anh, who said, “The Prophet sallAllaahu `alayhi wa sallam said,

‘There is no child who is born except that he is born upon the fitrah (natural way of Islaam). And then his parents turn him into a Jew or a Christian or a Magian. It is just like when an animal gives birth to a baby animal – do you find it mutilated?’” Then Aboo Hurayrah recited the aayah,

The natural way upon which Allaah created the people. 
(Sooratur-Room (30), aayah 30)

The hadeeth is reported by Al-Bukhaaree as hadeeth 1358.

[3] Translator’s Side Point: Regarding these aayaat, the great Mufassir, Shaykh `Abdur-Rahmaan ibn Naasir As-Sa`dee, points out the way in which these aayaat are an evidence (in his Tafseer) and he said:

This is evidence upon them, using an affair which does not enable them (those who deny Allaah) to do anything except to submit to the truth, or to depart from what is necessitated by the intellect and the Religion. An explanation of that is to say that those people who deny Allaah’s sole right to worship, and who deny His Messenger, that this necessitates their denying that Allaah created them. And it is confirmed in the intellect, along with the Legislation, that the affair cannot escape one of three affairs: either they were created by nothing, meaning that they have no Creator who created them; rather, they came about not having been brought into existence, and having nothing that brought them into existence; this is something impossible. Or, they are the creators of themselves, and this is also impossible because it cannot be imagined that something has produced itself. So, when these two affairs are nullified and are clearly impossible, then the third matter becomes certain – that it is Allaah who created them. And when that becomes certain, then it becomes known that Allaah, the Most High, He is therefore, the One alone who deserves to be worshipped and that He is the One for whom worship is right and befitting, and it is not right or befitting for anyone besides Him, He the Most High.

[4] Translator’s Side Point: Shaykh Al-Fawzaan hafizahullaah takes the view of those who explain the aayah (And He caused them to witness upon themselves, “Am I not your Lord?” So they said, “Yes indeed!” – Al-A`raaf (7), aayah 172) to refer to the inborn nature that Allaah has placed in the people, and that it doesn’t refer to the taking out of the souls of the descendants of Aadam from him and their being verbally asked to bear witness. As he indicated, there are some people who held that (view). In that regard, Shaykh Al-Albaanee rahimahullaah, was one of those who held the other view – that the aayah from Sooratul-A`raaf and the hadeeth and this meethaaq is one and the same thing. Shaykh Al-Albaanee refutes those who disagree with that, and you will find it in AsSaheehah, Volume 4, pages 161-162 thereabouts, under hadeeth 1623. Part of what he mentions, is that he says:

Ibn Al-Anbaaree said, “The position of the people of Hadeeth and the major ones from the people of knowledge, hold that this aayah means that Allaah took out the descendants of Aadam from his back and then from the backs of his descendants. And they were in the form of little ants and then He took from them the covenant (meethaaq) that He is their Creator and that they are created beings. So they bore witness to that and accepted it, and this was after intellect had been given to them which enabled them to understand what was presented to them – just as happened to the mountain when it was addressed – intellect was given to it, and the camel when it prostrated, and the palm tree when it was heard.”

Just as he (Ibn Al-Anbaaree) quoted from Ishaaq ibn Raahawayh, that he said, “The people of knowledge agreed that Allaah created the souls before the bodies and that He caused them to speak and bear witness.”

Then, Shaykh Al-Albaanee goes on to explain that there is no contradiction between this aayah from Sooratul-A`raaf and between the hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa, and there is no reason that we should take it to be anything except what is apparent from it – that it refers to Allaah extracting the descendants of Aadam from his back and causing them to bear witness to this covenant.

Likewise, there is also mention by Al-Haafiz Al-Hakamee in Ma`aarij Al-Qabool (معارج القبول). He mentioned the same thing as well – that there is no contradiction between these two. And Al-Haafiz Al-Hakamee mentioned that the covenants are actually three (3) covenants. The first covenant is when the people were taken from the back of Aadam and they bore witness to His Unity, and to the fact that none has the right to be worshipped besides Him. Then the second covenant that he mentions, is the fitrah – as was referred to in the aayah from Sooratur-Room. And the third covenant is what the Messengers came with – that Allaah sent the Messengers ordering the people and commanding the people to worship Allaah alone; and that third one is what establishes Allaah’s proof upon the creation. Then Al-Haafiz Al-Hakamee said, “So there is no contraction between any of these; rather, they are all confirmed by the Book and the Sunnah.” And he mentioned, “And as for the saying that this aayah from Sooratul-A`raaf refers to the covenant, and that the descendants of Aadam were taken from his back and bore witness, then that was the saying of the great majority of the people of Tafseer (rahimahumullaah).” Wallaahu A`lam.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Ajwa Dates contain Cancer-Preventing property – King Saud University (KSU)

The following article was posted from : arabnews.com

A new research says it has found evidence that the Ajwa date from Madinah contains active elements useful in the prevention of diseases like cancer.

The research was carried out in Riyadh-based King Saud University (KSU) to discover the health benefits of Ajwa dates, which resulted in the finding that the fruit has anti-inflammatory properties similar to commercially available drugs like ibuprofen and aspirin.

The study found that the inhibition rate in Ajwa was equal to existing commercial anti-oxidant products available in the market. The research was published in the 61st issue of the US-based journal for agriculture and food chemistry, a KSU official said.

The official said that professor Muraleedharan Nair, head of the natural materials laboratory at the University of Michigan, conducted the research in collaboration with KSU’s date palm research chair. A number of researchers from both the universities participated in the study.

Saleh A. Aldosari, the chair’s supervisor, said the research was the first among a series of studies being conducted at the center to study the main types of dates found in Saudi Arabia. The research projects are supported by KSU as well as King Abdulaziz City for Science and Technology (KACST) and the Kingdom’s national plan for research projects.

King Saud University has adopted a policy of pursuing scientific leadership through its many scientific research chairs, which are sponsored by the university’s agency for graduate studies and scientific research.

The dark brown Ajwa date from the Madinah region of the Kingdom is known for its softness, dryness and high price in the Kingdom’s date market.

Prophet Muhammad (peace be upon him) also mentioned the benefits of the Ajwa, saying they prevent certain diseases.

According to health experts, Ajwa dates contain many flavonoid glycosides, which have anti-oxidant properties. Beyond the anti-oxidant and anti-inflammatory benefits, the sugar in Ajwa dates is only monosaccharaides, making the date beneficial for people who suffer from Type 2 diabetes.

Ajwa dates are also found to have a cyclo-oxygenase inhibitory effect that is similar to commercial anti-inflammatory drugs like aspirin, ibuprofen, celebrex and naproxen.

Related Post:

Ajwa Dates Keep Away Harm, Poison And Magic

Allaah is Al-Qayyoom (the Independent Sustainer of everything), who does not sleep – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 05

[12]    He is the Independent Sustainer of everything, who does not sleep. 


The Explanation – Point [12]

(So the word) القيوم (Al-Qayyoom – The Independent Sustainer of everything) is: the One who independently exists by Himself and the One who sustains everything; the One who independently exists and has no need of anything; the One who is independent of everything and the One who sustains everything else.  Everything else is in a state of poverty and need of Him and needs to be sustained by Him, He the Perfect and Most High.  So if it were not that Allaah sustains the heavens and the earth and all of the creation then they would all be destroyed and pass away.  But however, Allaah sustains them and guards them and provides for them – giving them whatever would benefit them.

So the whole of the creation is in need of Him.

Indeed Allaah holds the heavens and the earth so that they do not move away from their places, and if they were to move away from their places, there is no one that could hold them after Him.

(Sooratul-Faatir (35), aayah 41)

 End of explanation of point [12][1]  

[1] Translator’s side point: From the explanation of Ibn Abil-`Izz rahimahullaah, he says with regards to these two Names – Al-Hayy (that Allaah is Ever-living) and Al-Qayyoom (that Allaah is the Independent One who sustains everything):

So these two Names, all of the rest of Allaah’s Perfect Names return back and pivot around these two.  And all the meanings of the other Names refer back to these two.  Because the first, Al-Hayaat – the attribute of life, it necessitates for Him all the attributes of perfection; so no attribute will be missing from His attribute of life except due to weakness in that life.  So since the Life of Allaah, the Most High, is the most perfect and complete life, then affirming it means affirmation of every attribute of perfection for Him.  As for the name Al-Qayyoom, then this includes the perfection of Allaah’s Independence and the perfection of His Power since He is the One who independently exists and has no need of anyone else in any sense; and He is the one Who supports and sustains everything else; and there is no establishment for anything except if He establishes it.  So these two Names gather completely the rest of the Names.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 20th September 2004

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]