The Intercession (ash-shafaa’ah) which Allaah has stored up for them is something TRUE – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 22 (Part 01)

[84] وَالشَّفاعَةُ التي ادَّخَرَها لَهُم حَقٌّ، كما رُويَ في الأَخْبارِ‏‏‏‏‏.

[84] And the intercession (ashshafaa`ah) which He has stored up for them is something true, just as is reported in the narrations.

[Soundcloud Audio Link]

The Explanation – Point [84] [Part 01]

Ashshafaa`ah (the intercession) is also from the important matters of `aqeedah (creed and belief)[1] because people have gone astray with regard to affirming it. Some people went beyond the due limits in affirming it and others took a middle way.

So, with regard to the intercession on the Day of Resurrection, then the people have become divided about it, into three categories:

A people who went beyond the limits in affirming it to such an extent that they seek it from the dead and from the graves and from the idols and (from) the trees and (from) the stones.

And they worship besides Allaah that which cannot harm them and cannot benefit them; and they say, “These are our intercessors with Allaah.” (Soorah Yoonus (10), aayah 18)

(The people of shirk, they say,) “We do not worship them except so that they should draw us closer in nearness to Allaah.”  (Sooratuz-Zumar (39), aayah 3)

And a group who go beyond bounds in denying intercession, such as the Mu`tazilah and the Khawaarij. So they denied that there would be any intercession regarding the people who commit major sins (ahlul-kabaa·ir). And they contradict the proofs from the Book and the Sunnah which are mutawaatir (reported by huge number of narrators at each level of narration) affirming the intercession (ashshafaa`ah).

Whereas the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah), they took a middle path. So, they affirmed the shafaa`ah (intercession) in the manner mentioned by Allaah and His Messenger; and they truly believe in it – without ifraat (إفراط – exceeding the limits) and tafreet (تفريط – falling short of what is required).

And ashshafaa`ah (intercession) in the language, is derived from ashshaf` (الشفع – that which is even) meaning: the opposite of ‘odd’ (الوتر – al-witr) because the word al-witr means: ‘a solitary person’ (that which is single), whereas ashshaf` (that which is even) means: ‘more than one’, be it two or four or six; it is what is called ‘the even numbers’.[2]

And in the Legislation it means: acting as an intermediary to carry out needs; that an intermediary comes in-between the person who has a need and the one who possesses what he wants. And it is of two categories: (the first is) interceding with Allaah and (the second is) interceding with the creation.

As for intercession with the creation, then that is of two categories:

A good intercession (شفاعة حسنة – shafaa`atun hasanah) which is, when it is done with regard to affairs which are good, beneficial and permissible; that you mediate with someone who possesses the needs required by the people, in order that he should carry out those needs for them. He, the One free of all imperfections said,

Whoever intercedes for a good cause will receive a share of the reward for it.  (Sooratun-Nisaa· (4), aayah 85)

And he, `alayhissalaatu was-salaam said,

“Intercede and you will receive reward, and Allaah will bring about whatever He wills upon the tongue of His Messenger.” [3]

So this is shafaa`atun hasanah (good intercession) and there is reward for it because it involves bringing about benefit for the Muslims in their needs being carried out and in their attaining that which they seek which is beneficial for them, and as long as it does not involve transgression or wrong-doing against anyone.

And the second category (of intercession amongst the creation) is: evil intercession (شفاعة سيئة – shafaa`atun sayyi·ah) which means: interceding for affairs which are forbidden; such as interceding so that prescribed punishments which have become binding should be dropped. And the like of this, enters into those who the Prophet sallAllaahu `alayhi wa sallam cursed in saying,

“Allaah has cursed whoever gives shelter to a person of transgression.” [4]

And likewise, interceding with regard to seizing the property of other people without right and giving it to those who do not deserve it; Allaah the Most High said,

And whoever intercedes for an evil cause then he will have a share of the sin of it.  (Sooratun-Nisaa· (4), aayah 85)

As for intercession with Allaah, then it is not like interceding with the creation. For intercession with the Creator, that means: that Allaah, the Mighty and Majestic, honours some of His servants by granting them that they may supplicate for some of the Muslims who deserve punishment because they have committed major sins (other than shirk), so the person intercedes with Him that He should pardon those people and not punish them because that person was a believer upon tawheed. So therefore, the one interceding, he intercedes with Allaah, the Majestic and Most High, that He should pardon that person. Or, regarding someone who has entered the Hellfire because of sins, so the one who is interceding, intercedes with Allaah for that person to be taken out and for the punishment to be removed from him. And this is called ‘the intercession regarding the people who committed major sins’[5].

However, interceding with Allaah has two conditions:

The first condition is that it is done only with the Permission of Allaah. So no one can intercede with Allaah, except with His Permission. So, He is the One who permits the person who intercedes, to intercede. And as for before He has granted Permission, then no one can precede Allaah the Mighty and Majestic.

Who is there that can intercede with Him, except with His Permission?  (Sooratul-Baqarah (2), aayah 255)

And He is not like the created beings whom people come to in order to interceded with them even if they do not give permission for it. So Allaah, the Majestic and Most High, no one can intercede with Him except with His Permission.

The second condition: that the person you are interceding for is one of the people of tawheed (one who worships Allaah alone) and he is from the people of eemaan (he is a true believer – a mu·min) from those whom Allaah is pleased with – being pleased with their sayings and their actions.

And they cannot intercede except on behalf of those He (Allaah) is pleased with.  (Sooratul-Anbiyaa· (21), aayah 28)

Meaning: Allaah is pleased with that person’s sayings and actions.

And these two conditions occur together in the saying of Allaah the Most High,

Except, after Allaah has granted permission for whomever He wishes and is pleased with.  (Sooratun-Najm (53), aayah 26)

‘After Allaah has granted permission’ – this is the first condition; ‘and someone He is pleased with’ – that is the second condition.

And as for the unbeliever (kaafir), he will not be benefitted by any intercession.

Then they (the unbelievers) will not be benefitted by the intercession of those who intercede.  (Sooratul-Muddaththir (74), aayah 48)

For the wrongdoers (from the unbelievers), there will be no devoted friends nor anyone to intercede for them, who will be of aid.  (Soorah Ghaafir (40), aayah 18)

So, the intercession mentioned in the Qur·aan is of two types: intercession which is negated or denied, and that is intercession which has its conditions (one or both of them) absent; and intercession which is affirmed, which is intercession which fulfils those conditions.

So as for the unbeliever, then he will not be benefitted by intercession. Even if all the inhabitants of the heavens and of the earth were to intercede for him, Allaah still would not accept their intercession because this person is a mushrik (one who worships others besides Allaah), he is an unbeliever (kaafir) in Allaah the Majestic and Most High. Allaah is not pleased with him in his sayings and his actions. Except, for what occurs with regard to the intercession of the Prophet sallAllaahu `alayhi wa sallam with regard to his uncle – Aboo Taalib, for this is a special and particular intercession; and also, it is not an intercession for him to come out from the Hellfire, but rather an intercession for the punishment to be reduced upon this man because of the assistance he gave to the Prophet sallAllaahu `alayhi wa sallam and because of his sheltering him and defending him `alayhissalaatu was-salaam. So the Prophet sallAllaahu `alayhi wa sallam will intercede for the punishment to be reduced for him, only.

This is the confirmed intercession with its conditions, and it is of different types.

Point [84][6] to be continued inshaa· Allaah

Footnotes:

[1] As is indicated in the hadeeth of ashshafaa`ah, reported by Al-Bukhaaree as hadeeth 3340, 4712, 7510, and also by Muslim.

Translator’s Side Point: It’s a long hadeeth mentioning the Day of Resurrection, when the people would be suffering from the length of the waiting. Then they will go to the Oolul-`azm from the prophets – Aadam `alayhis-salaam, then Nooh, then Moosaa and `Eesaa, asking each of them to intercede with Allaah for the judgment to begin. Finally it will be said to them:

“Go to the Prophet sallAllaahu `alayhi wa sallam; so they will come to me and I will prostrate beneath the Throne, and it will be said, ‘O Muhammad, raise your head and intercede, your intercession will be accepted, and ask and you will be given.’”

[2] Translator’s Side Point: Some of the explainers mention that’s why, the way it’s derived in the Arabic language, is that when somebody has a need, the person who intercedes to help him, it’s as if he makes that first person, he makes him two by going and joining him in his request and going and interceding with the person who can fulfil that request.  (He is one person and you have made him even, shaf`). That’s why it’s called ashshafaa`ah.

[3] Hadeeth reported by Al-Bukhaaree as hadeeth 1432 and reported by Muslim; it is from a hadeeth of Aboo Moosaa radiyAllaahu `anh.

The full wording of Al-Bukhaaree begins: that the companion Aboo Moosaa radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam, when a beggar used to come to him, or someone having a need (and) this was transmitted to him, he used to say this, ‘Intercede and you will receive reward…’.”

[4] From a hadeeth of `Alee radiyAllaahu `anh who said, “We do not possess anything with us except for the Book of Allaah and this scroll from the Prophet sallAllaahu `alayhi wa sallam, containing the wording that he said, ‏

‘Al-Madeenah is a sacred area between `Aa·ir and such-and-such. Whoever introduces transgression within it, then upon him is the Curse of Allaah and the angels and all of mankind. No obligatory deed and no optional deed will be accepted from him…’Reported by Al-Bukhaaree as hadeeth 1870 and by Muslim

[5] الشفاعة في أهل الكبائر – ashshafaa`ah fee ahlil-kabaa·ir

[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said about the ahaadeeth about the shafaa`ah, “The ahaadeeth about that are mutawaatir (reported by a huge number of people at every level) also. And Ibn Abee `Aasim, in his book: As-Sunnah, he brings six chapters about this – chapters 163 to 168, and he brings the ahaadeeth in that regard numbering hadeeth number 784 to 832 (about 48-49 ahaadeeth) and the explainer (Ibn Abil-`Izz) in his explanation mentions a good number of them and they include the fact that the intercession of the Prophet sallAllaahu `alayhi wa sallam is of eight (8) different types. So whoever wishes can refer back to that (the explanation of Ibn Abil-`Izz).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 94-98 (Point 84)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The intercession (ashshafaa`ah) is true and an important matter of `aqeedah
  • The three categories into which the people are divided regarding the shafaa`ah
  • Meaning of ashshafaa`ah linguistically and in the Legislation
  • The two categories of intercession: interceding with Allaah and interceding with the creation
  • The two categories of intercession with the creation: good intercession and evil intercession
  • The two conditions required for interceding with Allaah: it is only by Allaah’s Permission and the one being interceded for is from the people of tawheed and eemaan and from those that Allaah is pleased with
  • The two types of intercession mentioned in the Qur·aan: affirmed and negated
  • The unbeliever will not be benefitted by intercession
  • The ahaadeeth regarding the intercession are mutawaatir

Listen to the Part 02 of this lecture at the below link:
Different Types of Confirmed Intercession – Aqeedah Tahaawiyyah – Dawud Burbank [Audio|En]

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 Hawd (the Lake) with which Allaah will honour Muhammad as a relief for his Ummah is true – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 21

[83] وَالْحَوْضُ الذي أَكْرَمَهُ اللهُ تعالى بِهِ –غِيَاثًا لأُمَّتِهِ- حَقٌّ‏‏‏‏‏.

[83]  And the Hawd, (the Lake) with which Allaah, the Most High, will honour him as a relief for his Ummah from thirst; this is true.

[Audio Link on Soundcloud]

The Explanation – Point [83]

And from that which the people of the Sunnah and the Jamaa`ah hold as creed and belief, is what is mentioned in authentic reports from Allaah’s Messenger sallAllaahu `alayhi wa sallam, from the affairs of the Resurrection and whatever will occur on the Day of Resurrection, from affairs. So, from that is: Al-Hawd (الحوضthe great Lake or body of water), since the Prophet sallAllaahu `alayhi wa sallam informed us that there will be for him a Hawd (Lake)[1] on the Day of Resurrection at the gathering place (al-Mahshar – المحشر), to which his followers will come – those who had eemaan (truly believed) in him and who followed him. So, they will drink from it and when they have taken a single drink from it, they will never again become thirsty afterwards. And this is because the Day of Resurrection is a day which is severe and difficult and a day of severe heat; so it will result in severe thirst.

So therefore, Allaah has made this Hawd (great Lake) as a source of relief from thirst for the nation of Muhammad sallAllaahu `alayhi wa sallam; and by it, He will bring relief from thirst for them. And as is known, the ghayth (غيث –rainfall) which Allaah sends down from the skies, brings about life for the earth, and it brings about life for the souls. Then likewise, the Hawd (Lake) will be a ghiyaath (source of relief from thirst) by which Allaah will relieve the thirst of the servants when they are in the direst need of water.

And ‘Al-Hawd is a place where water is gathered. And he `alayhissalaatu was-salaam, described it as being a tremendous lake; and that its length is the length of a month’s journey and its width is the width of a month’s journey; and that its drinking vessels would be as numerous as the stars in the sky; and that whoever drinks a single drink from it, then after that he will never ever become thirsty again; and that its water is whiter than milk and sweeter than honey.[2]

And he, `alayhissalaatu was-salaam, informed that some people would come to it, but then they will be pushed away and prevented from drinking from it. So the Messenger sallAllaahu `alayhi wa sallam will say,

“O my Lord, my nation, my nation!” So then Allaah, the Mighty and Majestic will say,

“You do not know what things they innovated after you.” So then he, `alayhissalaatu was-salaam, will say,

“Be away, far away, those who changed and altered!” [3]

And the people of innovations (Ahlul-Bid`ah) which take people astray will be prevented from coming to it to drink: those who are disobedient to Allaah’s Messenger sallAllaahu `alayhi wa sallam, those who disbelieved and turned back upon their heels, those who abandoned the Sunnah, those who went off with their own desires and opinions taking deviated positions – they are the ones who will be prevented from the lake (Hawd) of the Prophet sallAllaahu `alayhi wa sallam because they altered and changed away from the way of the Prophet sallAllaahu `alayhi wa sallam. So no one will go to it to drink except one who was a follower of the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam in his sayings and his actions and his creed and belief.

And some of the people of knowledge, they hold that Al-Kawthar (الكوثر – the plentiful river) which is mentioned in His saying, He the Most High,

We have certainly granted you Al-Kawthar (abundant good and a great river)
(Sooratul-Kawthar (108), aayah 1)

(Some of the scholars hold that this Kawthar mentioned in this aayah) is the Hawd, whereas some of the people of knowledge, they hold that the meaning of the Kawthar is: abundant good. And there is no doubt that the Hawd (great Lake) enters within the ‘abundant good’ because this Hawd (Lake) is indeed something good for this nation.[4]

So this is the Hawd (Lake) of the Prophet sallAllaahu `alayhi wa sallam; so it is obligatory to have eemaan (truly believe) in it and to hold it as creed and belief, and that the person adheres to the Sunnah so that he can go on drink from the Hawd (great Lake) and not be repelled from it on the Day of Resurrection.

 End of explanation of point [83][5],[6]

Footnotes:

[1] From Anas ibn Maalik radiyAllaahu `anhu, that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“The width of my lake will be like the distance between Aylah and San`aa· in Yemen and it will have as many drinking cups as the number of the stars in the sky.”

Reported by Al-Bukhaaree as hadeeth 6580, and by Muslim.

Translator’s Side Point: They mention that Aylah is a little town on the coast, at the top of the Red Sea – the lowest tip where Palestine is.

[2] From `Abdillaah ibn `Amr radiyAllaahu `anhumaa, who said, “The Prophet sallAllaahu `alayhi wa sallam said,

‘My lake is a wide as a month’s journey, its water is whiter than milk and its smell is better than musk, and its drinking vessels are like the stars in the sky; whoever drinks from it will never ever become thirsty.’”

Reported by Al-Bukhaaree as hadeeth 6579, and by Muslim.

Translator’s Side Point: In [the explanation of] Al-`Aqeedah Al-Wasatiyyah, we had the point that Shaykh Al-`Uthaymeen rahimahullaah made about this hadeeth: there is another hadeeth where the Prophet sallAllaahu `alayhi wa sallam mentioned that the drinking vessels around the Hawd (Lake), their number would be like the number of stars in the sky. As for this wording here, there is an addition: that the drinking vessels would be ‘like’ the stars in the sky. This shows an additional point – not only would they be as many as the stars in the sky, but also they will be brilliant like the stars in the sky.

[3] Reported by Al-Bukhaaree as hadeeth 6582, 6584 and 7051, and also reported by Muslim. It is from a hadeeth of Anas radiyAllaahu `anh.

[4] From Sa`eed ibn Jubayr from Ibn `Abbaas radiyAllaahu `anhumaa, that he said about the Kawthar,

“It is the great good which Allaah will give to him.” (The narrator) Aboo Bishr said, “So I said to Sa`eed ibn Jubayr: Then, there are some people who claim that it is a river in Paradise.” So Sa`eed said, “The river which is in Paradise is from the good which Allaah will give to him.”

Hadeeth reported by Al-Bukhaaree as hadeeth 4966 and 6578.

And from Anas ibn Maalik radiyAllaahu `anhu who said,

“Whilst Allaah’s Messenger sallAllaahu `alayhi wa sallam was amongst us one day he dozed off briefly, then he raised his head and he was smiling. So we said, ‘What has caused you to laugh, O Messenger of Allaah?’ So he said, ‘Just now a soorah has been sent down to me.’ and he recited sooratul-Kawthar.”

The narration in Muslim mentions that he said,

Then he said, “Do you know what Al-Kawthar is?” So we said, “Allaah and His Messenger know best.” So he said,

“Then it is a river which my Lord, the Mighty and Majestic, has promised me. Upon it there is abundant good and it is a Lake to which my Ummah will come to drink on the Day of Resurrection.”

Reported by Muslim in the Book of the Prayer.

[5] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) made a small point connected to this. He said, “And the ahaadeeth which mention the Hawd (Lake) are very many, so many that they reach the level of being mutawaatir as was clearly stated by a group of the scholars. These narrations are reported by thirty and odd Companions and Al-Haafiz Ibn Katheer he brings their chains of narration in detail in his book: Al-Bidaayah wan-Nihaayah, at the end of his history (at the end of the book – that which will occur on Yawmul-Qiyaamah). And also, Al-Haafiz Ibn Abee `Aasim in his Kitaab As-Sunnah, he brings seven whole chapters (chapters 155-161) and hadeeth numbers: 697-776 (79 hadeeth) and at the end of them he mentions that they are mutawaatir (reported by a huge number of people at every stage of narration) and he said, ‘The narrations which we have mentioned about the Hawd (Lake) of the Prophet sallAllaahu `alayhi wa sallam necessitate certain knowledge.’”

[6] Translator’s Side Point: Ibn Abil-`Izz, mentions in his explanation about exactly where the Hawd would be. He makes it clear that it would be before crossing over the Bridge over Hellfire – the place where the people would be gathered (the Mahshar); that is where the Hawd would be. The question may arise: How is that connected to the Kawthar (the river in Paradise)? He answers it, and likewise Shaykh Al-`Uthaymeen rahimahullaah answers the same point in the explanation of Al-Wasatiyyah.

Shaykh Al-`Uthaymeen rahimahullaah, mentioned nine points that we need to know about the Hawd, the second of them was that he said,

“This Hawd (great Lake) will have water pouring into it through two channels which flow from Al-Kawthar (the river in Paradise). The Kawthar is the great, tremendous river which the Prophet sallAllaahu `alayhi wa sallam will be granted in Paradise. So these two channels of water will flow down into the Hawd (Lake).

The evidence for this is two hadeeth reported by Muslim; one from a hadeeth of Aboo Dharr and one from a hadeeth of Thawbaan  radiyAllaahu `anhumaa.

As part of a longer hadeeth, the hadeeth of Aboo Dharr radiyAllaahu `anh contains the wording that the Prophet sallAllaahu `alayhi wa sallam mentioned about the Hawd (Lake) and he said,

“Two channels of water will flow into it from Paradise.”

In the hadeeth of Thawbaan, it contains the wording:

“One of these channels will be of gold and the other one will be of silver.”

Both reported by Muslim.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 91-94 (Point 83)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The Hawd (Lake) that the Prophet sallAllaahu `alayhi wa sallam will be honored with, is true
  • Description of the Hawd (Lake)
  • Those who will be allowed to drink from it, and those who will be prevented
  • Relationship between the Kawthar and the Hawd

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]

Priority to make up for missed days of Ramadan over fasting the six days of Shawwal – alifta

Fatwas > Shawwal Fatwas > Priority to make up for missed days of Ramadan over fasting the six days of Shawwal

It is prescribed to give priority to make up for missed days of Ramadan over fasting the six days of Shawwal

Q: Is it permissible to observe Sawm (Fasting) for six days in Shawwal before making up for the missed days of the previous month of Ramadan?

A: Scholars differ regarding this issue; however, the soundest opinion is that it is prescribed to give precedence to observing Sawm of the missed days of Ramadan over the six days of Shawwal and other supererogatory Sawm, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih [Authentic Hadith Book]) If one chooses to observe Sawm of the six days of Shawwal first, it will not be considered as one who fasts these six days after fasting all of Ramadan, but after some days of Ramadan. Making up for the missed days of Ramadan is a Fard (obligatory act of worship) while fasting the six days of Shawwal is voluntary, and a Fard is more important to fulfill. May Allah grant us success!

Q: I was unable to fast during Ramadan due to post-partum bleeding. I became ritually pure during the days of ‘Eid and I really wish to fast the six days of Shawwal. Is it permissible for me to fast these days and then begin making up the missed days of Ramadan? Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar). May Allah guide you to all goodness!

A: It is prescribed to first make up for the missed days of fasting in Ramadan, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih) Thus, the Prophet (peace be upon him) clarified that fasting six days of Shawwal comes after fasting Ramadan. It is your duty to start by making up for your missed days of fasting, even if you miss fasting the six days of Shawwal, for the previous Hadith. Moreover, Fard (obligatory act of worship) take precedence over Nafl (supererogatory act of worship). May Allah guide us all to success!

Source: Islamic Research Journal

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=71&PageNo=1&BookID=10

The Virtue of Fasting Six Days in Shawwal – Imam Ibn Baaz rahimahullaah [Video|Ar-En Subtitles]

Translated by Owais al Hashimi hafidhahullaah

Allaah knows the number of people who will enter into Paradise and those who will enter into the Fire – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 25  

[86]  وقد عَلِمَ اللهُ تعالى فيما لم يزلْ عَدَدَ مَنْ يَدْخُلُ الجنَّةَ، وعَدَدَ مَنْ يَدْخُلُ النارَ جملةً واحدةً، فلا يزدادُ في ذلك العددُ، ولا ينقصُ مِنْهُ‏‏‏‏‏.

[86]  And Allaah, the Most High, has always known the number of those who will enter into Paradise, and the number of those who will enter the Fire, altogether. So, that number will not be increased, nor will it be decreased.

Listen / Download Mp3 Here

The Explanation – Point [86][1]

This speech and that which follows it from the speech of the Shaykh, rahimahullaah, all of it refers to the topic of Al-Qadaa· wal-Qadr (القضاء والقدر – Ordainment and Pre-decree).

And having eemaan (true faith) in Ordainment and Pre-decree is one of the six pillars of eemaan, just as he, `alayhissalaatu was-salaam, said,

“Eemaan (true faith) is that you truly believe in Allaah and in His angels and in His Books and in His Messengers and in the Last Day, and that you truly believe in the Pre-decree – the good of it and the bad of it.” [2]

And in the Qur·aan there occurs the saying of Allaah, the Majestic and Most High,

We have created everything with a pre-decreed measure 
(Sooratul-Qamar (54), aayah 49)

And His saying,

He (Allaah) created everything and gave it a pre-decreed measure
(Sooratul-Furqaan (25), aayah 2)

So, there is nothing without a pre-decreed measure, or nothing which randomly occurs, or nothing that just happens unexpectedly; rather, everything which happens, does so in accordance with a pre-decreed measure and having been written.

And having eemaan (true faith) in Al-Qadaa· wal-Qadr (Pre-ordainment and Pre-decree) includes four (4) levels and we will abridge them as follows:

The First Level: To have eemaan (true faith) in Allaah’s comprehensive Knowledge (Al-`Ilm – العلم) which covers everything, and that Allaah has known all things, always. He knew whatever happened and whatever was going to happen and whatever was not going to happen and if it had happened, how it would have been. Nothing whatsoever is hidden from His Knowledge, He, the One free of all imperfections and the Most High.

The Second Level: (Al-Kitaabah) That Allaah the Majestic and the Most High, He wrote in Al-Lawh Al-Mahfooz (The Preserved Tablet) the pre-decreed measures of every created thing, after having known them, He the Perfect.

And this is the Universal and all-inclusive Writing which covers everything. And there occurs in a hadeeth (that Allaah’s Messenger sallAllaahu `alayhi wa sallam said),

“The first thing that Allaah created was the Pen. He said, ‘Write!’ It said, ‘What shall I write?’ He said, ‘Write down whatever will occur until the Day of Resurrection.’” [3]

So, the Pen wrote down whatever was going to happen until the Day of Resurrection.

The Third Level: The level of Al-Mashee·ah (Allaah’s Wish and Will). So nothing occurs in this creation except by the Will and Wish of Allaah from that which is in the Preserved Tablet (Al-Lawh Al-Mahfooz) and what is within His Knowledge, He the Perfect and Most High. Nothing happens without His Will and nothing occurs within His Sovereignty unless He wills it (if He doesn’t will it, it doesn’t occur), He the Perfect.

Allaah does whatever He wills.
(Sooratul-Hajj (22), aayah 14)

Likewise, Allaah does whatever He wishes.
(Soorah Aal-`Imraan (3), aayah 40)

So, everything which occurs in this creation, whether life or death, whether someone being rich or someone being poor, whether someone having eemaan (true faith) or being an unbeliever; all of that was in accordance with Allaah’s Wish and Will. He wished the good and He wished the evil. He wished true faith (eemaan) and He wished unbelief (kufr). So, everything enters into His Al-Mashee·ah (His Universal Wish); whatever He wished to occur, occurred; and whatever He did not wish, did not occur.

The Fourth Level: The level of creating and bringing into existence (al-khalq wal-eejaad – الخلق والإيجاد). So whatever things He wished and willed, then He brought it into existence and created it.

Allaah is the Creator of everything and He is a Guardian and Disposer of Affairs over everything.
(Sooratuz-Zumar (39), aayah 62)

The Creating and the Command are His
(Sooratul-A`raaf (7), aayah 54)

No calamity strikes upon the earth nor in your selves, except that it is written down in a Book before We created it. (Sooratul-Hadeed (57), aayah 22)

And the proofs of (Allaah’s) Knowledge are very many.

So from that which Allaah has described Himself with, is Al-`Ilm (العلم – Knowledge). So He, the One free of all imperfections and the Most High, He knows the number of people who will enter into Paradise and those who will enter into the Fire, and that is in His Eternal Knowledge (He has always known that).

And that whatever Allaah, the Most High had decreed, that will not be added to nor will it be decreased. And from that, is that He knows the inhabitants of Paradise and the inhabitants of the Fire, and He knows what they were going to do. We have eemaan (true faith) in that and we apply ourselves to action. We do not debate concerning Ordainment and Pre-decree, saying “how?” and “why?” and “how can a person be taken to account for something which Allaah pre-decreed?” to the rest of the foolish talk and wastage of time, and raising objections against Allaah, the Mighty and Majestic.

What is obligatory upon you, is rather, to perform the acts of obedience and to avoid the sins. It is not the business of a slave to try and investigate the Secret of Allaah, the Mighty and the Majestic, and to dispute with the Lord, the Majestic and Most High. Rather, his business is to act. So therefore, when the Prophet sallAllaahu `alayhi wa sallam informed his Companions that there is no one from them except that his place is written down – whether it be in Paradise or it be in the Fire, they said, “O Messenger of Allaah, shall we not then depend upon what is written down for us and leave off actions?” So he said,

“No, act, for everyone will have that which he was created for, made easy for him.” [4]

He, the Most High said,

Your deeds are diverse. So whoever spends in Allaah’s cause and fears and is dutiful to Him, and believes in Allaah’s reward, then We will make easy for him, acts which are pleasing to Allaah. (Sooratul-Layl (92), aayaat 4-7)

So the reason here, is from the servant himself (why Allaah will make good deeds easy for the person) – either he is a person who is fortunate or a person who is wretched.

And whoever is miserly, withholding from spending in Allaah’s cause, and thinks himself self-sufficient and does not act in obedience to Allaah, and denies Allaah’s reward, then We will make actions which Allaah hates, easy for him. (Sooratul-Layl (92), aayaat 8-10)

So what is required from us, is performing righteous and correct actions and leaving off evil actions.

And as for using Pre-ordainment and Pre-decree as an argument, then it is not an excuse because Allaah, the Mighty and Majestic, has made the good clear to us, and the evil; so therefore there is no excuse. And the people fall into problems because of their entering into affairs which they are not qualified for. So he says, “If Allaah has written for me that I will enter into Paradise, then I will enter it and if He has written for me that I will enter the Fire then I am going to enter it,” and he doesn’t perform any actions.

Then it is to be said to him: You, yourself don’t apply this saying upon yourself. Do you just sit in your house and leave off seeking provision? And do you say, “If Allaah has written down provision for me, He will make it easy for me.” Or is it that you go out and you strive and you seek for your provision? Even the animals and the birds don’t just sit in their homes; rather, they go out and they seek for their provision. And there occurs in the hadeeth, the saying of the Prophet sallAllaahu `alayhi wa sallam:

“If you truly had reliance upon Allaah, then He would provide for you just as He provides for the birds. They go out hungry and they return with full bellies.” [5]

So Allaah created them (the birds and animals) upon the inborn nature of seeking for provision and of using the necessary means; and they are animals and you are a man will intellect!

And also, if someone stole something from you, would you say, “This was just something pre-decreed and ordained,” or would you make a complaint against him? Rather, indeed you would make a complaint against him and you would seek it and you would argue your case; you would not use as an argument Pre-ordainment and Pre-decree!

 End of explanation of point [86][6]

[87]  وكذلك أَفْعَالُهُم فِيما عَلِمَ مِنْهُم أَن يفْعَلُوه‏‏‏‏‏.
[87]  And the same applies to their deeds; He knew whatever they were going to do.

The Explanation – Point [87]

Meaning: He knew their deeds, always.

End of explanation of point [87]

[88]  وكلٌّ مُيَسرٌ لما خُلِقَ لَه‏‏‏‏‏.
[88] Everyone will have what he was created for, made easy for him.

The Explanation – Point [88]

He, the Most High said,

So whoever gives in Allaah’s cause and spends in obedience to Allaah, and fears Him and is dutiful to Him and believes in His reward, then We will make easy for him actions which are pleasing to Allaah. And whoever is miserly, and withholds from giving in Allaah’s cause, and thinks of himself as being self-sufficient and does not act in obedience to Allaah, and who denies His reward, then We will make actions which Allaah hates and is not pleased with, easy for him. (Sooratul-Layl (92), aayaat 5-10)

End of explanation of point [88]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 105-110 (Point 86-88)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Footnotes:

[1] Translator’s Side Point: The author, rahimahullaah, moves on to a few points connected to Qadr (Pre-decree) and we already had something with regard to Pre-decree in the book, that being points number 28-37 where the author, rahimahullaah said:

“He created the creation whilst having full Knowledge (of them). And He decreed fixed limits for them. And He laid down fixed time-spans for them. And nothing was hidden from Him before He created them. And He knew whatever they were going to do, before He created them. And He commanded them to obey Him and He forbade them from disobeying Him. And everything occurs in accordance with His Pre-decree. And His Will is enacted, not the will of the servants except what He wills for them. So whatever He willed for them occurs, and whatever He did not will for them does not occur. He guides whomever He wishes, and protects and keeps safe as a favor upon them; and He misguides whomever He wishes and humiliates and puts to trial from (His) Justice. All of them vary within His Will, between His Favor and His Justice.”

[2] Hadeeth reported by Al-Bukhaaree (no. 50) and by Muslim in his Book of Eemaan (no. 10) as the hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[3] This hadeeth is reported by Aboo Ya`laa from the Prophet sallAllaahu `alayhi wa sallam and it was declared Saheeh (Authentic) by Shaykh Al-Albaanee in AsSaheehah (no. 133). Also reported by Al-Bayhaqee in his book As-Sunan Al-Kubraa as being mawqoof from (the statement of the Companion) Ibn `Abbaas radiyAllaahu `anhumaa. Also reported by Aboo Daawood and At-Tirmidhee from the hadeeth of `Ubaadah ibn AsSaamit radiyAllaahu `anh and declared Saheeh (Authentic) by Shaykh Al-Albaanee.

[4] Hadeeth reported by Al-Bukhaaree (no. 6605) and likewise by Muslim. It is from a hadeeth of `Alee radiyAllaahu `anh.

[5] Reported by Ahmad in his Musnad, and by `Abd ibn Humayd, and by At-Tirmidhee and Ibn Maajah, and At-Tirmidhee said it is Hasan-Saheeh. And it was declared authentic by Shaykh Ahmad Shaakir in his checking of the Musnad. Likewise, it was declared Saheeh by Shaykh Al-Albaanee rahimahullaah. It is from a hadeeth of `Umar radiyAllaahu `anh.

Translator’s Side Point: This is a hadeeth that sometimes the Sufis beggars try and use to say that they are not begging but they are depending and relying upon Allaah. But as the scholars say, they are just begging from the people and they try to use this hadeeth as it mentions, “If only you had reliance upon Allaah, then He would provide for you just as He provides for the birds.” The scholars and explainers say that the last part of this hadeeth is a refutation of them because it mentions that the birds “go out hungry and they return with full bellies.” So, they go out and look for food and when they’ve found it, they come back with their bellies full.

[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said regarding this point: “The author rahimahullaah is indicating the hadeeth of `Abdullaah ibn `Amr radiyAllaahu `anhumaa who said,

‘Allaah’s Messenger sallAllaahu `alayhi wa sallam came out to us and in his hand he had two books and he said, “Do you know what these two books are?” So we said, “No, O Messenger of Allaah, not unless you inform us.”  So he said about the book in his right hand, “This is a book from the Lord of the whole of the creation. It contains the names of the inhabitants of Paradise and the names of their fathers and their tribes, and then their total number is mentioned; it will not be added to and it will not be taken away from, ever.” Then he said about the book in his left hand, “This is a book from the Lord of the whole of the creation, containing the names of the inhabitants of the Fire and the names of their fathers and their tribes, and then He mentioned their total number; so it will not be added to, nor will it be decreased, ever.” So his Companions said, “Then on what basis is there to be any action if the affair has been finished?” So he said, “Strive to act correctly and to be justly balanced because the person of Paradise will have his actions sealed for him with the actions of the people of Paradise, no matter what he may have done; and the person of the Fire will have his actions sealed for him with the actions of the people of the Fire, no matter what he may have done.” Then Allaah’s Messenger sallAllaahu `alayhi wa sallam said motioning with his hands and he threw them (the two books) away. Then he said, “Your Lord has finished with regards to the servants,

A group in Paradise and another group in the Fire.
(SooratushShooraa (42), aayah 7)”’

This hadeeth was reported by At-Tirmidhee and he declared it authentic, and others as well. And I have researched it in my book AsSaheehah as hadeeth no. 848.”

Likewise, in his checking of At-Tirmidhee, Shaykh Al-Albaanee declared it Hasan (good).

Points discussed in this excerpt include:

  • Having eemaan (true faith) in Ordainment and Pre-decree (القضاء والقدر) is one of the six pillars of eemaan
  • There is nothing without a pre-decreed measure, or which randomly occurs, or that just happens unexpectedly
  • The four (4) levels of eemaan in Al-Qadaa wal-Qadr: Al-`Ilm, Al-Kitaabah, Al-Mashee·ah and Al-Khalq
  • Obligation upon a person to perform acts of obedience and avoid sins
  • Pre-ordainment and Pre-decree is not to be used as an argument/excuse
  • Allaah knows those who will enter the Paradise and the Fire, their total number and their deeds
  • Everyone will have what he was created for, made easy for him

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]

Must the six days of Shawwal be fasted directly after Eid day? – Permanent Committee

The fourth question of Fatwa no. 3475

Q 4: Should the voluntary Sawm (Fast) of the six days of Shawwal be observed directly after Ramadan, following the day of `Eid-ul-Fitr (the Festival of Breaking the Fast), or is it permissible to start observing it several days after `Eid-ul-Fitr, during the month of Shawwal?

A: It is not necessary to observe this Sawm directly after `Eid-ul-Fitr.

It is permissible to start observing it one or more days afterwards.

The six days can be observed either consecutively or non-consecutively during the month of Shawwal, whichever is easier.

This matter is open to choice, as this Sawm is Sunnah and not Faridah (obligatory act).May Allah grant us success.

May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

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

Source: Fatwas of the Permanent Committee

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=69&PageNo=1&BookID=10

The Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true – Aqeedah Tahawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 29

            والعرشُ والكرسيُّ حقٌّ.

[Point 117]   And the Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true.


The Explanation – Point [117]

Allaah, the Perfect and Most High, created the heavens and He created the earth, and He created the Footstool (Kursee) and He created the `Arsh (Throne), all of these are things created by Allaah, the Mighty and Majestic. The heavens are above the earth, and above the heavens is al-bahr (البحر – the ocean) and above the ocean is the Footstool, and above the Footstool is the `Arsh (Throne). So that is the highest of all of the created things; and that is as occurs in the hadeeth,

That the seven heavens compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in a shield. [1]

Meaning: the seven heavens and their greatness, and whatever is within them, compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in the like of a large circle of metal which the fighter uses as a shield. So what are seven dirhams compared to the large circular shield? In comparison, they are very little. In that regard, there is His saying, He the Most High,

His (Allaah’s) Kursee (Footstool) extends over the heavens and the earth.
 (Sooratul-Baqarah (2), aayah 255)

And the `Arsh (Throne) is even greater than the Kursee (Footstool). So the Kursee (Footstool) compared to the `Arsh (Throne) is just like a ring thrown in a desert, as occurs in the hadeeth. So if you were to throw a little ring into a broad, expansive piece of land, what would the size of the ring be compared to the size of that whole desert? Nothing!

These created things are tremendous and extremely vast, (so vast) as is known to none except Allaah, the Perfect and Most High.

So, the `Arsh (Throne) is the highest of all the created things. And Allaah, the Perfect, is High and Exalted above His `Arsh (Throne), above His creation.

So therefore, the Kursee (Footstool) is beneath the `Arsh (Throne). And there occurs in a narration that it (the Kursee – Footstool) is the place of the two Feet.[2] So, the Kursee (Footstool) is something created and it does not mean al-`Ilm (العلم – Knowledge) as has been attributed to Ibn `Abbaas radiyAllaahu `anhumaa, that he said with regard to the saying of Allaah, the Most High,

His Kursee extends over …

That he (Ibn `Abbaas) said it means: “His Knowledge;”[3] meaning that His Knowledge extends over the heavens and the earth. This meaning is correct; however, that is not what is meant by the aayah. So, the Kursee (Footstool) is something created whereas al-`Ilm (Allaah’s Knowledge) is an Attribute from the Attributes of Allaah, the Mighty and Majestic; it is not from that which He has created. So therefore, it is obligatory to have eemaan (truly believe) in the `Arsh (Throne) and in the Kursee (Footstool); this being something true upon its true reality. And the `Arsh (Throne) is not as the Ash`arees say, and whoever proceeds along their way, that the `Arsh (Throne) means Al-Mulk (الملك – Kingship or Sovereignty). So they say, with regard to His saying, He the Most High,

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

They (the Ash`arees) say it means: “He gained control over Sovereignty or Kingship.” And this is misguidance. So the Throne (`Arsh) is something created.

And His Throne was above the water
 (Soorah-Hood (11), aayah 7)

So, beneath the Throne (`Arsh) is the Kursee (Footstool), and beneath the Kursee (Footstool) is the heavens, and the earth is beneath the heavens. And there occurs in the hadeeth (the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam),

“So if you ask Allaah for Paradise (Jannah), then ask Him for the highest Firdaws because it is the middle part of Paradise and the highest part of Paradise, and above it is the Throne (`Arsh) of the Most Merciful.” [4]

So, Al-Firdaws is the highest of the Gardens of Paradise and above it is the Throne (`Arsh) of the Most Merciful.

So, His Throne (`Arsh) is something created and it has carriers/bearers (حملة – hamalah) and they are groups from the Angels.

And on that Day (the Day of Resurrection), eight carriers will carry the Throne of your Lord  (Sooratul-Haaqqah (69), aayah 17)

So before the Day of Resurrection, it will be carried by four (Angels) but when the Day of Resurrection comes they will be doubled and they will become eight. And each one of the Angels (who will carry the Throne) is such that his created form, his tremendous size and his strength cannot be imagined.

And could it be said: if someone says that the Throne means ‘Sovereignty’, could it be said that Sovereignty will be carried by the Angels?

End of explanation of point [117][5]

Footnotes:

[1] Translator’s Note: Reported as a hadeeth by Ibn Jareer At-Tabaree in his Tafseer, and by others; and verifiers make it clear that its chain of narrations is weak – it is not authentic. Its chain of narrations contains a weak narrator called `Abdur-Rahmaan ibn Zayd ibn Aslam; and its chain of narration is also broken after that. This is pointed out by the verifiers of Kitaab At-Tawheed such as Shaykh Jaasim ad-Dawsaree in his book An-Nahaj As-Sadeed (النهج السديد) his checking of Kitaab At-Tawheed. And this point is also made by Shaykh Al-Albaanee rahimahullaah in Silsilah Al-Ahaadeeth AsSaheehah (سلسلة الأحاديث الصحيحة) no. 109. So this hadeeth with this wording is not authentic. An authentic wording will follow inshaa· Allaah.

[2] Translator’s Side Point: As for this narration, then it is declared Saheeh (Authentic) by Shaykh Al-Albaanee and others as a saying of Ibn `Abbaas radiyAllaahu `anhumaa with an authentic chain of narration reported by Al-Haakim and Ibn Abee Shaybah in his book and Sifatul-Jannah (صفة الجنة) that Ibn `Abbaas radiyAllaahu `anhumaa stated this.

[3] Translator’s Side Point: The verifiers, amongst them Shaykh Muqbil rahimahullaah, in his checking of Ibn Katheer, and other verifiers as well, they make clear that this report from Ibn `Abbaas is not authentic. The reason being, that the narrator from Ibn `Abbaas is quoted as being his student Sa`eed ibn Jubayr, and the narrator from Sa`eed ibn Jubayr is Ja`far ibn Abil-Mugheerah, and the verifiers such as Ibn Mandah, they mention this narrator (Ja`far ibn Abil-Mugheerah) is weak in his narrations from Sa`eed ibn Jubayr.

[4] This hadeeth is reported by Al-Bukhaaree as hadeeth 2790 and 7423; and it is from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.

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

“Know that the `Arsh (Throne) is a very great creation as is proven in the aayaat of the Qur·aan and in the ahaadeeth of the Prophet sallAllaahu `alayhi wa sallam. And this is why He, the Most High, attributed it to Himself in His saying,

Allaah described Himself as being “the Possessor or the Owner of the Throne”, and you will find other aayaat (about the Throne) in the explanation (of Ibn Abil-`Izz).

And in the language, it (`Arsh) means: the throne (seat) of the king. And from its characteristics mentioned in the Qur·aan is:

And eight (Angels) will bear the Throne of your Lord on the Day of Resurrection
(Sooratul-Haaqqah (69), aayah 17)

And that it is upon the water. And in the Sunnah there is mentioned that from the Angels who bear the Throne, there is one Angel who, from his earlobe to his shoulder is a distance of seven hundred (700) years (he authenticates it in AsSaheehah (no. 151) – a hadeeth of Aboo Daawood from Jaabir radiyAllaahu `anh). And also that it (the `Arsh) has supports, and also that it is the ceiling of Jannatul-Firdaws. That occurs in authentic ahaadeeth which are mentioned in the explanation (of Ibn Abil-`Izz). And all of this nullifies the false interpretation that the `Arsh means Al-Mulk (Kingship) and extensive Sovereignty!

And as for the Kursee (Footstool) then regarding that is His saying, He the Most High,

His Footstool extends over the heavens and the earth
 (Sooratul-Baqarah (2), aayah 255)

And the Kursee (Footstool) is in front of the Throne, and it is authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as his saying, that he said, “The Kursee (Footstool) is the place of the two Feet, and the Throne – no one knows its size except Allaah, the Most High.” (Reported by Al-Haakim and Ibn Abee Shaybah in his book Sifatul-Jannah, and Shaykh Al-Albaanee said that it is authentic.)”

Shaykh Al-Albaanee then mentions that he has verified this narration in his book Mukhtasar Al-`Uloo of AdhDhahabee (مختصر العلو للذهبي), and he said,

“There is nothing authentic from the Prophet sallAllaahu `alayhi wa sallam as his saying, except for his saying `alayhissalaatu was-salaam, (with regard to the Kursee (Footstool)),

“The seven heavens compared to the Footstool are just like a ring thrown into a desert, and the size of the `Arsh compared to the Footstool is like the size of that desert compared to the size of that ring.”

So that nullifies also, the misinterpretation of the Footstool to mean al-`Ilm (Knowledge) and this interpretation is not authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as I have verified in my book AsSaheehah (no. 109).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 121-125 (Points 111-117)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
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]

Statements of the People of Knowledge Regarding the Soofeeyah – Compiled by Abbas Abu Yahya

BismillaahStatements of the People of Knowledge Regarding the Soofeeyah
Compiled & Translated By Abbas Abu Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘I heard Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- narrate from some of the righteous people that they said: ‘That people worship Allaah, and as for theSoofeeyah then they worship their own selves.’

[Taken from: ‘Swallat Ibn al-Qayyim li Shaykh ul-Islaam Ibn Taymeeyah’ P.269 & ‘Madarij Salikeen’ 1/260]

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘And how good is what Abu Ahmad ash-Shayrazi said: ‘The Soofeeyah used to ridicule Shaytaan and now the Shaytaan ridicules them! !’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.241]

The Deception of the Shaytaan of the Soofeeyah

Shaykh Muhammad Hamid al-Faqee -Rahimullaah- comments on the statement ofImaam Ibn al-Qayyim -Rahimullaah- when he spoke about the deception of the Shaytaan of the Soofeeyah, when he Imaam Ibn al-Qayyim -Rahimullaah- said:

‘The Shaytaan caused them to buzz around (dance) and to beat/strike the ground whizzing around on their feet, then sometimes he makes them like donkeys going around a pivot, and sometimes like insects dancing  in the middle of the house…’

Shaykh Muhammad Hamid al-Faqee said:

‘The Shaykh (Ibn al-Qayyim -Rahimullaah) intends the Mutasawwafa (Soofeeyah) who form into circles, then stand up in those circles and dance and swing from side to side to the tune of singing and musical instruments.  They shout, scream and dance together with what they call Dhikr (remembrance of Allaah), rather it is sinfulness, disobedience and the remembrance of Shaytaan, may Allaah guide them and free them and free Islaam from those evils and crimes.’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.409]

How the Shaytaan Deceived the People that Whistling and Clapping is Prayer

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- speaks about the Ayaah << Their prayer at the House (of Allaah) was nothing but whistling and clapping of hands. >> [Anfal: 35] and how the Shaytaan deceived the people that whistling and clapping is prayer.  Ibn al-Qayyim quotes: ‘Ibn Arafah and Ibn al-Ambaari who said: ‘that whistling and clapping is not prayer. . .’

Shaykh Muhammad Hamid al-Faqee commented on this by saying:

‘In reality this is not prayer, Allaah called it prayer because they used to whistle and clap in their thundering movements to the tunes of whistling and clapping, since they intended by it a means of coming closer to Allaah, so Allaah reprimanded them and criticized them, and Allaah clarified that He does not love that, He does not reward them for it except with a painful punishment.

And that whistling and clapping (of the polytheists) is like what takes place in the gatherings of the Soofeeyah of our time, like for like; dancing movements to the tune of whistling and clapping. Their deep-rooted desires beautified this, likewise their ignorance and the Shayateen from the men and Jinn, beautified this to make them think that it is Dhikr (remembrance of Allaah) and worship!!

Allaah is far from this.’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.440]

The Soofeeyah’s Dislike of Knowledge

Imaam Shamsuddeen Muhammad bin Ahmad bin Uthmaan ad-Dhahabi (d.748) -Rahimullaah- quoted:

‘Ibn Baakwaya said: ‘One day Abu Abdullaah bin Khaffeef saw Ibn Maktoom and his group and they were writing something, so he said:

‘What is this?’

They said: ‘We are writing such and such.’

He said:

‘Busy yourselves by learning something and do not be deceived by the speech of theSoofeeyah.  I used to hide my pen in the pocket of my rags and the paper in the pocket of my garment and I would go in hiding to the people of knowledge, if they (theSoofeeyah) found out I was there they would dispute with me and say: you will not be successful, but then eventually they were in need of me (this knowledge).’

Imam ad-Dhahabi (d.748) -Rahimullaah- said:

‘This Shaykh had combined between knowledge and action and getting chains of narrations (Ahadeeth) from their sources, and would adhere to the Sunnan with a long enjoyable life in obedience to Allaah.’

[Taken from ‘Siyaar ‘Alaam an-Nubala’ 16/346 – 347]

Imaam Shamsuddeen Muhammad bin Ahmad bin Uthmaan ad-Dhahabi (d.748) -Rahimullaah- quoted Ghazali saying:

‘Ghazali said: The Soofeeyah have taken to inspirational knowledge and not proper learnt knowledge, so one of them sits with his heart being empty, with total concern he says: ‘Allaah, Allaah, Allaah’ continuously so that his heart becomes empty. The Soofeeyah do not busy themselves with recitation of Qur’aan, nor with the books of Hadeeth.  So if the Soofireaches this limit, then he stays in his house alone in the darkness and in a garment wrapped up, then at that time he hears the call of truth: <>[Surah Al-Muddathir]

<< O you wrapped in garments (Prophet Muhammad)! >>[Surah Al-Muzzammil]

Imaam ad-Dhahabi (d.748) commented:

‘The leader of creation indeed heard <> [Surah Al-Muddathir] from Jibraeel from Allaah. As for this idiot, then he never heard the call of truth, rather he heard the Shaytaan, or he heard it from his fickled brain and did not hear it in reality, and success is adhering to the Sunnah and al-Ijmaa’(consensus).’

[Taken from ‘Siyaar ‘Alaam an-Nubala’ 19/322-346]

A Rich Thankful Person and a Needy Patient Person who is Better?

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- after discussing the issue of: ‘The difference amongst the people about a rich thankful person and a needy patient person who is better?’

He mentions:

‘The definition of al-Faqar (poverty – needy) according to many of the people, had become such that they regarded: al-Faqar to be Zuhud, worship and manners. They labeled the one described with Zuhud, worship and manners as a Faqeer (needy person) even though he possessed wealth.

And they said about the one who is not described with Zuhud, worship and manners as not a Faqeer (needy person) even if he does not possess wealth, and perhaps it is possible that this meaning can be called Tasawwuf.

And from the people there are those who differentiate between the title al-Faqeer(needy person) and as-Soofi, then there are from these people who regard the term al-Faqeer better, and from them are those people who hold the view that the title as-Soofiis better.

Research into this issue shows that one should not look at innovated words, but one should look at what the Book and the Sunnah brought from words and meanings, indeed Allaah gave the description of His Aawliya which is that of al-Eemaan and at-Taqwa so whoever has a greater portion is better and the rich people are equivalent in regard to this, and Allaah knows best.’

[Taken from ‘Udaatus Sabireen’ p.293]

Ibn al-Qayyim’s Refutation Against the Soofeeyah in their Rejection of Knowledge

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘As for what is narrated about some of them [i.e. the Soofeeyah] in that they regard knowledge as insignificant and them being in no need of knowledge, then that is like the one [Soofee] who said:

‘We take our knowledge directly from the living One, who does not die, as for you then you take it from one who lives and then dies [i.e. narrators of hadeeth].’

Another one said when he was asked: ‘Why don’t you travel so that you can hear hadeeth from AbdurRazzaq?’

He answered: ‘What can I do with narrating from AbdurRazzaq, when someone hears directly from the Creator?’

Another one [Soofee] said: ‘Knowledge is a veil between the heart and between Allaah – Azza wa Jal – [i.e. Prevents you from reaching Allaah].’

Another said: ‘If you see a Soofee busying himself with ‘Akhbarana’ (he informed us) and ‘Haddathana’ (he narrated to us) [These terms are used in narrating hadeeth] then wash your hands from him [i.e. keep away from him].’

Another one said: ‘We have knowledge from numerical codes and you have knowledge from papers.’

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- comments on their statements by saying:

‘The best of the conditions of those who say these statements and other similar statements is that he is an ignoramus who can be excused for his ignorance. Or a negligent person who acknowledges his negligence, or otherwise if it was not for AbdurRazzaq and the likes of him [scholars of hadeeth], and if it was not for ‘Akhbarana’ (he informed us) and ‘Haddathana’ (he narrated to us) then nothing of Islaam would have reached this person and those similar to him.

And whoever directs you to other than ‘Akhbarana’ (he informed us) and ‘Haddathana’(he narrated to us) then he has directed you to either, Soofee fiction, or philosophical analogy, or to his own personal opinion.  There is nothing after the Qur’aan or ‘Akhbarana’ (he informed us) and ‘Haddathana’(he narrated to us) except the doubts of the people of theological rhetoric and the opinions of the deviant people, and the imaginations of the Soofeeyah, and analogies of the philosophers. Whoever separates himself from the evidences then he becomes misguided away from the correct path, there is no evidence to lead to Allaah and Paradise except the Book and the Sunnah.  Every path which is not accompanied with the Qur’aan and the Sunnah is from the path of Hell and the Shaytaan nirajeem (accursed Shaytaan).’

[Madarij   vol.2 p.438-439]

Imam Muhammad bin Idrees Sha’fiee -Rahimullaah- (d.204 A.H.) said in a poem:

قال الشافعي رحمه الله
كل العلوم سوى القرآن مشغلة                            إلا الحديث وعلم الفقه والدين
العلم ما كان فيه قال حدثنا                                                                     وما سوى ذلك وساوس الشياطين

Every knowledge other than the Qur’aan is a distraction *

Except the hadeeth and the knowledge of Fiqh of the Deen *

Knowledge is that which has ‘He said’ ‘he narrated to us’ *

Everything other than that is whisperings of Shayateen *

[‘Dewaan ash-Sha’fiee’ (p.124), ‘Bidayya wa Nihiyya’ (10/254)]

Related Links:

https://abdurrahman.org/innovated-groups-sects/sufism-soofiyyah/

Concerning people who sleep most of the day in Ramadaan – Shaykh Uthaymeen

Question 27

Question: What is your opinion concerning people who sleep throughout the day in Ramadaan? Some of them pray in congregation while others do not. Is their fast valid?

Answer: The fast of these types of people is valid and they have fulfilled their responsibility. However, it is very deficient and in opposition to what Allaah’s objective is behind fasting. Allaah says:

“O you who believe. Fasting is prescribed for you as it was prescribed for those before you in order that you may gain Taqwaa (fear and dutifulness to Allaah).” [Surah Al-Baqarah: 183]

And the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Whoever does not abandon false speech, acting upon that (falsehood) and ignorance, then Allaah has no need of him abandoning his food and drink.”

It is well known that missing the prayer and not showing any concern for it is not from Taqwaa (dutifulness to Allaah) nor is it from abandoning acting on falsehood. So it contradicts what Allaah and His Messenger intended by the obligation of fasting.

It is strange that these people sleep the entire day and then spend the whole night awake. Perhaps they may even spend the night engaged in vain pastimes that have no benefit or in doing something unlawful by which they would be acquiring sin.

So my advice to these individuals and their likes is that they fear Allaah and ask Him to help them observe the fast in the manner that He is pleased with, which is spending the fast engrossed in dhikr (remembrance) of Allaah, recitation of the Qur’aan, praying and showing kindness to the creation as well as doing other things mandated in the Religion.

The Prophet (sallAllaahu ‘alayhi wa sallam) was the most generous of people, and the most generous that he would be was in the month of Ramadaan when Jibreel would meet him and teach him the Qur’aan. So during this time, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would be more generous in spreading good than a pleasant breeze. [2]

Footnotes:

[2] Reported by Al-Bukhaaree (no. 1902) and Muslim (no. 2308)

Posted from: Advice for those Fasting in Ramadaan (Q&A)
https://abdurrahman.org/2014/01/29/advice-for-those-fasting-in-ramadhan-qa-shaik-uthaimeen/

Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (binothaimeen.org). Al-Ibaanah.com

Children below the age of puberty should be ordered to fast if they are able to do it – Shaykh Uthaymeen

Question 23

Question: Should children below the age of fifteen be ordered to fast as in the case with prayer?

Answer: Yes, children who have not yet reached the age of puberty should be ordered to fast if they are able to do it. This is what the Companions would do with their children.

The scholars have stated that a guardian should order whichever youth he possesses guardianship over to fast so that they could practice it and become attached to it, and so that the foundations of Islaam could become instilled in their souls to the point that it becomes like second-nature to them.

However, they are not required to fast if doing so will be difficult on them or bring harm to them. I would like to point out here an issue that some fathers or mothers do, and that is preventing their children from fasting, in direct opposition to what the Companions used to do.

They claim that they are preventing their children from fasting out of mercy and compassion for them. But the reality is that mercy for one’s children is in ordering them to practice the rites of Islaam and to grow accustomed and attached to them. This without a doubt is from the best and most complete forms of raising and cultivating one’s children.

It is authentically reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“Verily a man is a guardian for the members of his household and he will be questioned as to his flock.” [Reported by Al-Bukhaaree (no. 2409) and Muslim (no. 1829)]

That which is required for guardians with respect to those whom Allaah has given them authority over, such as family members and youth, is that they fear Allaah with regard to them and order them with what they were commanded to order them, such as implementing the rites of Islaam.

Posted from: Advice for those Fasting in Ramadaan (Q&A)
https://abdurrahman.org/2014/01/29/advice-for-those-fasting-in-ramadhan-qa-shaik-uthaimeen/

Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (binothaimeen.org). Al-Ibaanah.com

What is the ruling on fasting in Ramadaan when one does not pray? – Shaykh Uthaymeen

Question 14

Question: What is the ruling on fasting in Ramadaan when one does not pray?

Answer: The one who fasts but does not pray, his fasting is of no use to him, nor will it be accepted from him, nor will it free him from his indebtedness (of prayer). In fact, fasting is not required on him so long as he does not pray.

This is since one who does not pray is like a Jew and a Christian. So what do you think about a Jew or a Christian that fasts but yet remains upon his religion – is it accepted from him? No. Therefore, we say to this individual: “Repent to Allaah by praying, and (then) fast.” And whoever turns to Allaah in repentance, Allaah will accept his repentance.

Posted from: Advice for those Fasting in Ramadaan (Q&A)
https://abdurrahman.org/2014/01/29/advice-for-those-fasting-in-ramadhan-qa-shaik-uthaimeen/

Imaam Muhammad bin Saalih Al-‘Uthaimeen
48 Su’aalan fis-Siyaam (binothaimeen.org). Al-Ibaanah.com