“Allaah! O Guardian of Islaam and its people! Make us firm upon Islaam until we meet You with it” – Aqeedah Tahawiyyah

Aqeedah Tahaawiyyah: Lesson 37  : Point [151]

151. Allaah! O Guardian of Islaam and its people! Make us firm upon Islaam until we meet You with it.

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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, in 1426AH

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]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Links: Steadfastness (Istiqaamah)

People of Tawheed who are guilty of major sins will not remain forever in the Fire – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 36  : Point [146]

146. And those guilty of major sins (Ahlul-Kabaa’ir) [from the Ummah of Muhammad] will not remain forever in the Fire, if they die as people upon Tawheed

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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, in 1426AH

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]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Moving from one land of disbelief to another land of disbelief where there is less tribulation – – By Shaykh ‘Abdur Rahmaan al-‘Adanee

Question 17: Moving from one land of disbelief to another land of disbelief where there is less tribulation

“Some of the Salafees travel from one land of disbelief to another land of disbelief with the argument that the Salafee da’wah there is stronger, like those who go from France to Britian, and they don’t make hijrah to an Islaamic land. So is this practice permissible according to the legislation, and what is your advice to these people?”

The Answer (by Shaykh ‘Abdur Rahmaan al-‘Adanee) :

If these people who do that are able to make hijrah to the land of Islaam then this act of theirs does them no benefit and this doesn’t remove them from the disobedient act and the sin. As for, if they are not able to make hijrah to the land of Islaam and they are from the people who have excuses, those who were previously mentioned in the answer to the sixth question, then this act is alright and it is a good thing, and it has a basis in the Sunnah as some of the Muslims made hijrah from Makkah by the order of the Prophet (Sallallaahu ‘Alayhi Wa Sallam) to the lands of Al-Habasha. So in this act of theirs, moving from a land of shirk to a land of shirk that has less evil and less danger on the Muslim, it is said: “With evil there is a choice”

(and as the poet said):
Have mercy, for some evil is lesser than others

This is if in reality the land of Britian has less evil and less danger on the Muslim than France, otherwise, this act of theirs is just a burden on one’s self by crossing long distances and the burden of moving, and Allaah is the one whose help is sought. This, as you have heard, is if they are not able to make hijrah to the lands of Islaam.

SourceQuestions and answers concerning al-Hijrah – By Shaykh ‘Abdur Rahmaan al-‘Adanee

Related Link: Hijrah (Migration to Muslim Lands) – abdurrahman.org/hijrah

We do not differentiate between any of His Messengers, & we believe all of them regarding what they came with – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 36  : Point [145]

145. We do not differentiate between any of His Messengers, and we believe all of them regarding what they came with.

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“Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, “We believe in some but reject others,” and wish to adopt a way in between.They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment.And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards, and Allah is Ever Oft-Forgiving, Most Merciful.” [Qur’an 4:150-152, Muhsin Khan Translation]

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, in 1426AH

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]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Link: Eeman & Its Pillars – https://abdurrahman.org/belief/imaan-faith-pillars/

All of the Believers are “Awliyaa” of (Servants loved by) the Most Merciful – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 35  : Point [142]

142. And all of the Believers are ‘Awliyaa’ of (Servants loved by) the Most Merciful; and those having the most honour with Allaah are the ones who are the most obedient, and those who most closely follow the Qur’aan.

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“No doubt! Verily, the Auliya’ of Allah [i.e. those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve, Those who believed (in the Oneness of Allah – Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds).” [Qur’an 10:62-63, Muhsin Khan Translation]

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, in 1426AH

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]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Link: Awliya – https://abdurrahman.org/category/islam/awliya/

Eemaan is NOT one entity, and its people regarding it are NOT the same – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 35  : Point [140-141]

140.Eemaan is one entity, and its people regarding it are the same. **
141.And variation in excellence between them is by fear and dutifulness, and by opposing desires, and by adhering to what has most right.

Quote from Shaykh Fawzan:

“This is a mistake. Because eeman is not one entity and its people are not all the same. Rather eeman varies in levels of excellence and it increases and it decreases, except in the view of the murji’ah”

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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, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Commentary from Imam Ibn Baz (Source : alifta.net)

His statement, “Faith is the same for the faithful in terms of its basis” is disputable, even Batil (null and void), for the faithful are not the same in terms of faith. Rather, they vary considerably in faith. The faith of the messengers is not like that of others. Similarly, the faith of the Rightly-Guided Caliphs and the rest of the Sahabah (Companions of the Prophet), may Allah be pleased with them, is like not that of others. Likewise, the faith of Mu’mins (believers) is not like that of Fasiqs (people flagrantly violating Islamic law). Faith varies according to the awareness of Allah, His names, attributes, and Shari`ah (Islamic law), according to Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream), unlike Al-Murji’ah (a deviant Islamic sect claiming that Faith is restricted to belief, not deeds) and those who follow them. Allah is the One sought for help.

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

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Link: Eeman – https://abdurrahman.org/belief/imaan-faith-pillars/

The rule defining the land in which it is obligatory to make hijrah (migration) from – Shaykh ‘Abdur Rahmaan al-‘Adanee

Question 5:

The rule defining which land it is obligatory to make hijrah from

“What is the rule defining the land in which it is obligatory to make hijrah from?”

The Answer:

It has already preceded that hijrah is made from the land of disbelief to the land of Islaam, so if what is meant by this question, is an explanation and clarification of the rule defining the land of shirk or disbelief then the Scholars have many interpretations defining that rule.

The most famous rule amongst the Scholars defining the land of shirk and the land of disbelief is: ‘The land in which shirk or disbelief is in the open and predominant,’ as has been mentioned in ‘Sharh Al-Iqnaa’ by al-Buhootee, and in the fataawa (legal verdicts) of Ash-Shaykh Muhammad Ibn Ibraaheem, and in the fataawa of Ash-Shaykh Ibn Baaz, may Allaah have mercy upon all of them.

Imaam ash-Shawkaanee (Rahimahullaahu Ta’ala) has also mentioned in his book ‘AsSail Al-Jarraar’ a rule defining the land of disbelief, and the land of shirk, and also the land of Islaam. He (Rahimahullaahu Ta’ala) said,

“What is considered is, who’s word is predominant. If the commands and prohibitions in the land belong to the people of Islaam, then it is a land of Islaam, and that ruling is not impaired by the appearance of certain traits of disbelief because they didn’t appear by means of the might and force of the disbelievers as is witnessed in Ahl Adh-Dhimmah (those disbelievers who pay a tax to live in the Muslim lands) from the Jews and Christians, and in the Muaahadoon (those who have a pact with the Muslims) who reside in the Islaamic cities, and if the situation is opposite to that, the land takes the opposite ruling.”

Also, there is a nice discussion by Ash-Shaykh Ibn ‘Uthaymeen (Rahimahullaahu Ta’ala) in his explanation to ‘Al-Usool AthThalaathah’. He (Rahimahullaah) said,

“And the land of shirk is the one in which the rituals of disbelief are performed and the rituals of Islaam, such as the Adhaan (call to prayer), and the Salaah (prayer) in congregation, and the ‘Eed prayers, and Jumu’ah (Friday prayers) are not performed in a general universal manner.”

He said,

“We only said: ‘in a general universal manner’ in order to exclude those places in which these rituals are performed in a limited way like the lands of the disbelievers that have Muslim minorities, for verily they don’t become the lands of Islaam by the Islamic rituals that the Muslim minorities perform therein. As for the lands of Islaam, they are the lands in which these rituals are performed in a general universal manner.”

This statement of Ibn ‘Uthaymeen (Rahimahullaahu Ta’ala), could be used to refute that which al-Maawardee mentioned. He is a Shaafi’ee Scholar who said, “If he is able to openly perform the deen in a land from the lands of disbelief, then that land has become a land of Islaam, and therefore, residing in it is better than leaving it because of the hope that others will enter Islaam.” Ibn Hajar (Rahimahullaah) reported that on him. So the statement of Ibn ‘Uthaymeen (Rahimahullaah) could be used as a refutation against what al-Maawardee (Rahimahullaahu Ta’ala) mentioned.

So this is the rule defining the land of shirk and the land of disbelief from which hijrah is obligatory upon whoever is not able to openly perform his deen, nor perform the rituals therein.

Source : Transcribed by AbdurRahman.Org from the PDF –  Questions and answers concerning al-Hijrah – By Shaykh ‘Abdur Rahmaan al-‘Adanee

Related Link: Hijrah (Migration to Muslim Lands) – abdurrahman.org/hijrah

Everything which is authentic (whether Mutawatir or Ahad) from the Messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم from the Legislation and the clear explanation is all true

Aqeedah Tahaawiyyah: Lesson 35  : Point [139]

Dawud Burbank [Audio|En]

139.Everything which is authentic from the Messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم from the Legislation and the clear explanation is all true.

[Souncloud Audio Link]

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, in 1426AH

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]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Please Read:  The Virtue of Abu Ubayda and using Khabar al-Ahad as a proof – Shaykh al-Alabanee – Translated by Abbas Abu Yahya

Related Link: Sunnah – https://abdurrahman.org/sunnah/

Voluntary Sawm (Fasting) on Saturdays – Imam Ibn Baz

[A question asked by a fellow Muslim, and His Eminence replied on 9/2/1415 A.H., no. Sh/1179]

To His Eminence, Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz, the Grand Mufty (Islamic scholar qualified to issue legal opinions) of Saudi Arabia, may Allah protect him.

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you).

As you know, this year the 9th of Muharram was on Saturday, and the 10th was on Sunday, according to the Makkan calendar. Acting upon the Hadith that states: If I live until next year, I will perform Sawm (Fasting) on the 9th and 10th (of Muharram) [1] I performed Sawm on Saturday and Sunday. However, one of my Muslim brothers objected to my Sawm on Saturday, and told me that it is forbidden to perform a voluntary Sawm on Saturdays, based on a Hadith, which he said its meaning and not its text. Due to my desire for clarifying this matter, and acting upon the Words of Allah (Exalted be He): So ask the people of the Scripture, if you do not know. [2] I would like Your Eminence to clarify this ambiguity, mentioning the Hadith and the degree of its authenticity, and advise me on this matter. May Allah protect you. [3]

A: Wa `alaykum as-salam warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you too).

The Hadith he mentioned is well-known and included in: “Bulugh Al-Maram”, in the Chapter on Sawm. However, it is a Hadith Da`if (a Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of the narrators) and Shadh (a Hadith narrated by a trustworthy narrator, not in line with the narration of other trustworthy narrators in terms of wording, chain of narrators, or both), and contradicts the Hadith Sahih (Hadith that have been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) such as the next one in which the Prophet (peace be upon him) said: Do not perform Sawm on Fridays, unless you perform Sawm on the day before it or the day after it. [4] It is known that the day that follows Friday is Saturday. Also, the Hadith, which is mentioned in the Two Sahih Books of Hadith (i.e. Al-Bukhari and Muslim): The Prophet (peace be upon him) used to perform Sawm on Saturdays and Sundays, saying: “They are feast days for the Mushriks (those who associate others with Allah in His Divinity or worship), and I like to do the opposite of them. [5]

There are many Hadiths that carry the same meaning, and they all show the permissibility of voluntary Sawm on Saturday.

May Allah grant us success. As-salamu `alaykum warahmatullah wabarakatuh.

The Grand Mufty of the Kingdom of Saudi Arabia
and Chairman of the Council of Senior Scholars
and the Departments of Scholarly Research and Ifta’

Footnotes:

[1] Narrated by Muslim, Book on fasting, Chapter on which day the fast is observed in Muharram, no. 1134

[2] Surah Al-Nahl, 16: 43

[3] A question asked by a fellow Muslim, and His Eminence replied on 9/2/1415 A.H., no. Sh/1179.

[4] Al-Bukhari, Sahih, Book on fasting, no. 1985; Al-Tirmidhy, Sunan, Book on fasting, no. 743; Abu Dawud, Sunan, Book on fasting, no. 2420; and Ibn Majah, Sunan, Book on fasting, no. 1723

[5] Ahmad ibn Hanbal, Musnad, vol. 6, p. 324

http://www.alifta.net/fatawa/fatawaDetails.aspx?languagename=en&BookID=14&View=Page&PageNo=1&PageID=2995

Eemaan (true faith) is the Belief of the Heart, Speech of the Tongue and Actions of the Limbs – Aqeedah Tahawiyyah | Dawud Burbank

Aqeedah Tahaawiyyah: Lesson 34  : Point [138]

138.And Eemaan (true Faith) is to affirm with the tongue,and to believe with the heart. **

[Souncloud Audio Link]

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, in 1426AH

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]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Link: Iman – abdurrahman.org/belief/imaan-faith-pillars/

They accompany the world with their bodies while their souls are drawn towards the great abode – Imam Ibn Rajab

CHARACTERISTICS OF THE PEOPLE OF KNOWLEDGE

The Commander of the Believers (radhi Allaahu anhu) has described this category from the carriers of knowledge with certain attributes:

Among them is that: “Through them, the knowledge is fortified upon the reality of evidences.”

The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of Allaah. Thus they fear Him and love Him to the point that everything that is difficult upon others becomes easy for them.

So they do not look for a way towards that which others seek a way towards, from those who stop with this worldly life, its attractions and its pleasures. And from those who have pride in that and do not spread the knowledge, exaltation and honoring of Allaah in their hearts. Rather, they are the ones who turn towards that which the self-sufficient ones have abandoned.

Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures, finds difficulty in abandoning its desires and pleasures. This is because there is no substitute that could replace his desire for this world if he were to abandon it. So he does not have the patience to abandon it.

In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the desire to acquire the knowledge of Allaah and the love and honor for Him. This is as Al-Hasan (rahimahullaah) used to say:

“Verily, the ones who love Allaah are only those who inherit the good life and taste its pleasures due to what they seek a way towards, such as the private attachment to their Beloved (Allaah), and due to what they find from the sweetness of their love for Him in their hearts.”

These individuals only befriend that which the ignorant feel repelled by because those who are ignorant about Allaah are opposed to abandoning the worldly life and its pleasures. And this is because they don’t know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and befriend. On the other hand, these individuals feel repelled by that and instead find love in Allaah, His remembrance, awareness of Him, love for Him, and the recitation of His Book. Meanwhile, those who are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.

Another of their attributes, which the Commander of the Believers described them with, was that:

They accompany the world with their bodies while their souls are drawn towards the great abode.”

This indicates that they do not take this world as their home nor are they content with it as a place of residence or a place of rest. Indeed, they only see it as a transition and they do not take it as a final abode. All of the messengers and revealed Books advised towards this aspect. Allaah informed us in His Book of the believing man from the house of Pharaoh who said to his people while he was lecturing them:

“O my people! Truly, the life of this world is nothing but a (quick passing) transition, and verily, the Hereafter that is the home that will remain forever.” [Surah Ghaafir: 39]

The Prophet (صلّى الله عليه وسلّم) said to Ibn ‘Umar:

“Be in this world as if you were a stranger or a passer-by.” [34]

So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.

And in another report it is stated:

“Count yourself amongst the inhabitants of the graveyards.” [35]

From the advice that the Maseeh ‘Eesaa gave, was his words to his companions: “Pass through it and do not become an inhabitant of it.”

And he also said: “Who is the one who will build a home upon the waves of the ocean? This is the worldly life, so do not take it as a home that will last forever.”

Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing for his homeland and the day when he will return to it. He makes provision of what is necessary for his path back homeward. He does not compete for status with the people of the land he is passing through. Nor does he grieve over the degradation he experiences while amongst them.

Al-Fudayl bin ‘Iyaad (rahimahullaah) said:

“The believer in this world is worried and distressed. His main concern is to repair his equipment (as one who is stranded fixes his vehicle).”

Al-Hasan (rahimahullaah) said:

“The believer in this world is like a stranger. He does not become upset when it (the world) degrades him, nor does he compete with others with regard to what it gives of honor. For him is a condition and for the people is a condition.”

In reality, the believer is a stranger in this world because his forefather (Aadam) used to originally reside in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place of residence. And he is always concerned with returning to the home from which he was cast out of.

This is as is said: “Love of one’s homeland is part of Faith.” [36]

And as it is said:

“How many homes in the world does the young man take charge of. Yet his longing will forever be for his first home.”

Some of our scholars [37] have said:

“So rush to the Gardens of Eden for indeed
It is your original home, and in it is a place of rest.
However, we are in the captivity of the enemy, so don’t you see?
Shall we return to our homes and find peace?
And it has been determined that when the stranger is far away
and his home has disappeared, then he is lost.
So what type of strangeness is greater than our strangeness
which the enemies amongst us have manifested?”

Footnotes:

[34] Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425

[35] Sunan Ibn Maajah (no. 4114). This addition was graded weak in Da’eef Sunan Ibn Maajah (no. 895)

[36] This statement is based on a fabricated hadeeth: “Love of ones homeland is part of Eemaan (Faith).” Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the same opinion. It is perhaps for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely claimed it as a saying. However, the meaning of the statement itself seems to be incorrect. The scholars have discussed various meanings for it. What is the most correct is that if it is used as a saying, then it is correct in the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. The saying taken in any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in the Religion. Refer to Imaam Al-Albaanee’s long discussion of this statement in his al-Ahaadeeth ad-Da’eefah (vol. 1, no.36).

[37] He is referring here to his teacher Ibn Al-Qayyim. See his book Haadee Al-Arwaah (pg. 7).

SourceAlleviating Grievances in Describing the Condition of the Strangers – Al-Haafidh Ibn Rajab Al-Hanbalee, al-Ibaanah eBook

Related Link:
Dunya, Death & Hereafter – abdurrahman.org/finaljourney

The Believer exiting from Eemaan – Aqeedah Tahawiyyah | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 34  : Point [137]

137.And the servant does not exit from Eemaan except by denying that which entered him into it.

[Souncloud Audio Link]

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, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Commentary from Shaykh Ibn Baz : ( from alifta.net)

This restriction should be considered. A disbeliever embraces Islam on the pronunciation of the Two Shahadahs (Testimonies of Faith) if he has not already pronounced them. If he has already pronounced them, he re-embraces Islam by Tawbah (repentance to Allah) for the cause for his disbelief. He may get out of the fold of Islam for many reasons other than ingratitude, as indicated by scholars in the Chapter on the Ruling on the Murtad (Apostate). Such causes include blasphemy against Islam or the Prophet, peace be upon him, or making a mockery of Allah, His Messenger, Book, or anything of His Shar` (Law) for Allah, Exalted be He, says: “Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’ Make no excuse; you have disbelieved after you had believed.

One of the causes for disbelief is idolatry, supplicating to the dead, making Istighathah (beseeching for help) to them and the like, for this contradicts the testimony of “There is none worthy of Worship except Allah,” which indicates that worship is an exclusive right of Allah Alone.

Other causes for disbelief are making Du`a’ (supplication), Istighathah, Ruku` (bowing), Sujud (Prostration), slaughtering, making a vow, and the like to something other than Allah. He who does any of these things to something other than Allah, including idols, angels, Jinn (creatures created from fire), the dead, and other creatures, commits Shirk (associating others with Allah in His Divinity or worship) and does not act upon the testimony of “There is none worthy of Worship except Allah”.

All such acts bring one out of the fold of Islam, according to the Ijma` (consensus of scholars) of the scholars. These are not merely acts of ingratitude. The evidence for this is derived from the Book of Allah and the Sunnah of the Prophet. There are many other acts that cause a Muslim to be declared a disbeliever and they are not then merely acts of ingratitude. Such acts are cited by the scholars in the Chapter on the Ruling on the Murtad. So you can refer to them. May Allah grant us success.

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

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Feeling totally secure and totally despairing – both of these take a person outside the Religion of Islaam – Aqeedah Tahawiyyah

Aqeedah Tahaawiyyah: Lesson 33B  : Point [135]
Dawud Burbank – Audio|English

135. And feeling totally secure and totally despairing-both of these take a person outside the Religion of Islaam

[Souncloud Audio Link]

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, in 1426AH

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]

Book Study Resource Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Love, Hope and Fear abdurrahman.org/category/islam/hope-fear/

 

Imaamah, Khilaafah & al-Haakimiyyah – Refutation of Maududi – by Shaykh Rabee

The following is excerpted from Appendix I of  the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah

Appendix I [1]

All praise is for Allaah alone, and may He send praises and blessings of peace upon the Messenger of Allaah, and upon his family and true followers, and his Companions and those who follow his way.

To proceed, I praise Allaah, with abundant, pure and blessed praise for every blessing which He has bestowed on me, and I give thanks to Him, the Most High, and praise and extol Him, and I cannot praise and extol Him as truly befits Him, and no-one can do so.

Then from the blessings which Allaah has bestowed on me is that He has enabled me, despite my weakness, to speak the truth openly according to my capability, whether in writing or face to face encounters, so I thank Him and praise Him with praise such as would fill the heavens and the earth and whatever is between them. I also ask that He grants me firmness upon that until I meet Him and that He is pleased with me. I further ask that He grants me increase in guidance to what is correct, and protection, and I do not forget, and all praise is for Allaah, that when my book, ‘The Methodology of the Prophets in Calling to Allaah – That is the Way of Wisdom and Intellect,’ was published it was accepted by the true Muslim youth in every place with joy and was greatly welcomed. This was because it made the call of the Prophets clear to them, until it became as clear as the sun in the middle of the day, and it removed confusion, distortions and the deception of some writers whose hearts were like those of devils in the form of humans those whose only concern is to gather the people around them and around their fraudulent slogans. It does not worry such people that this gathering of people should include the Raafidees (extreme Shee’ah), the hypocrites, the heretical Khawaarij,[2] the extreme Sufis who are guilty of apostasy, the ignorant and their like from the worshippers of the graves, or whichever of the wretched and unfortunate groups.

It does not worry them that this type of people rally together with them and rally to their slogans, despite the evil consequences of this in this world and the Hereafter. This is because they are as they were described by Allaah’s Messenger (صلّى الله عليه وسلّم )  , “Callers to the gates of Hell, whoever answers their call will be thrown into it,” and because they are as the sincere, truthful and trustworthy Messenger (صلّى الله عليه وسلّم )   described them, “Devils in the bodies of humans.” If this is not the case then what is it that causes them, and those who follow their lead, to flee from and separate themselves from the clear and radiant way and methodology of the Prophets, which is made clear by the Qur’aan and shown to be their way and their methodology?

Tawheed of Allaah with regard to this His names and attributes, tawheed of Allaah in His lordship, and tawheed of Allaah in His worship, and to disbelieve and reject everything that is worshipped besides Him – that is the pure religion. Allaah the Most High, says:

“We sent a Messenger to every nation, ordering them that they should worship Allaah alone, obey Him and make their worship purely for Him, and that they should avoid everything worshipped besides Allaah.”[3]

He said:

“We did not send any Messenger before you, O Muhammad (صلّى الله عليه وسلّم )  , except that We revealed to Him that none has the right to be worshipped except Allaah – so make all of your worship purely for Allaah.”[4]

Study any of the other da’wahs of the sects and parties – other than the Salafee[5] da’wah – do you see this methodology or any trace of it in their schooling, their persons, or their jamaa’aat? Then show it to me if you are truthful. As for myself I do not find in these sects and parties except that they wage a fierce war against this methodology and its people. I do not see except belittlement and mockery of this methodology and its people. I do not see except hatred and enmity for this methodology and its people, and I do not see except warm greetings and respect from them for the deviant and misguided calls and their people. Indeed you will frequently see and hear the last of these from those who disguise themselves as Salafees but are in reality closer in relation to their enemies, and there are ties and relationships between them which are such as they are known only to Allaah.

Then there are some who are passionately in love with the state of superstitions, innovations and misguidance who think- and evil are their thoughts, and evil is the lie which they invent- that Imake a separation between the religion and the State, and that I dispute about the importance of the subject of authority of sovereignty.

“What a serious word it is that comes out of their mouths! What they say is nothing but a lie”[6]

So this book displeased them and it made clear the falsity of their calls and their misrepresentation and distortion of Islaam and of the text concerning tawheed – particularly with regard to the da’wah of the Messengers, may Allaah’s praise and blessings of peace be upon them. The book did not join them in welcoming the state of the Raafidee Shee’ahs. Nor did it support them in seeking establishment of statelets founded upon the building of the tombs and upon the belief that the pious who have died know the Hidden and Unseen and have some control over the creation. Nor did it support them in seeking establishment of statelets based upon any such things as have preceded, nor in accepting the misguidance and shirk of secularism which seeks to disguise itself in the guise of Islaam.

Rather the book, and all praise is for Allaah, made clear that the true and trustworthy da’wah is that which follows the methodology of the Prophets in calling to Allaah, and the state which is established upon this correct methodology – that is the Islamic state. Then despite the fact that the book was dealing with a particular topic – which was to explain the methodology of the Prophets in calling to Allaah – it still gave attention to mentioning the Islamic state which it mentioned repeatedly and emphasised a number of times. It even had a chapter headed: “The view of the scholars of Islaam concerning leadership (al-Imaamah) and their proofs of its obligation”. Then the scholars sayings about that were quoted and their proofs mentioned. However what angered the people of innovations and desires, and the callers to falsehood, is that I placed leadership and the state in the place given to them by Allaah and which was accepted by the scholars of Islaam. I did not support the people of innovation and desires in their abandonment of the methodology of the Prophets in calling to tawheed, and fighting shirk, innovations and the rest of the types of misguidance and deviation, and fighting idolatry and grave-worship.

Nor did I support them in making leadership (al-Imaamah) the most important matter, and the most fundamental principle – which is something which has led people to rejection of the methodology of the Prophets and has lead them to fight against it. It has also led them to fling themselves into the arms of the Raafidee Shee’ah, and to having affection for them, and to allying themselves with them, defending them and to falsley adorning their ideology which is at war with Islaam, in opposition to the Book and the Sunnah and waging war against the Companions of Allaah’s Messenger (صلّى الله عليه وسلّم )   and his pure wives and the rest of the Muslims and their scholars. Indeed it goes beyond that to the point that they declare these great people to be disbelievers and make the foulest attacks against them.

I did not support them in this misguidance and this loathsome excess, so they disliked the book and thought evil about its author. So they said the falsehood which they said in order to turn the youth who thirst for the truth away from the irrefutable and clear truth in this book. This book which openly spoke the truth and placed both correct creed and belief (‘aqeedah) and the state in the place given to them by Allaah – without going beyond the bounds or falling short, and without distorting and deception. Then it is essential that I explain to the youth the distinction between the state (ad-Dawlah) and the dominion and sovereignty of Allaah (al-Haakimiyyah). As for the state, then it is a gathering of people who may be disbelievers, may be misguided deviants, or may be Believers. Then the people may be gathered under a rightly- guided khilaafah, or restricted kingships- which has been the case with the Islamic states after the rightly -guided khilaafah. So these individuals who form the Believing state are no more than the means to implement the Sharee’ah of Allaah- the establishment of jihaad, the ordering of good and forbidding of evil, establishment of the Prescribed Punishments and retribution, and the protection of the ummah from the plots and aggression of the enemies against the lands of the Muslims and against their souls, their wealth and their honour. So the Muslims must establish a state to accomplish these great obligations – either : by giving the pledge of allegiance to a khaleefah whom all of the Muslims are united upon; or by the fact that an individual from the ummah gains ascendancy and has power, an army and authority – which means that the benefit of the ummah lies in accepting him as long as he proclaims Islaam, establishes the laws and the creed (‘aqeedah) and protects the ummah from its enemies and does whatever is required, the details of which are known and mentioned in the source works of Islaam; or by the fact that some individuals gain ascendancy over some areas as happened in the lands of Islaam after the weakening of the khilaafah, so overall benefit necessitated submitting to this situation.

As for dominion and sovereignty then these are attributes of Allaah and qualities particular to Him alone, as He, the Most High, says:

“Judgement and command is for Allaah alone, He ordered that you should worship none but Him. That is the true and straight religion.”[7]

So this authority and sovereignty is not denied except by one who is a disbeliever in Allaah and is severe in his enmity to Allaah, His Messenger and His Books. Indeed one who even denies Allaah’s authority in the slightest matter, not to mention with regard to fundamental matters, then he is a disbeliever in Allaah, outside the fold of Islaam if he knowingly denies that. As for the ignorant person, then he has excuse until the proof is established against him.

What I have said applies to the rulers, the ruled and to indivduals and groups (Jamaa’aat). This has been affirmed by the trustworthy scholars of Islaam, and from them Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah,[8] and his student Ibnul-Qayyim.[9] So whoever accepts and abides by this rule and authority in the fundamentals of the religion and its details, and in matters of creed and belief, and matters of worship, and dealings and political affairs, and economic affairs, and manners, and social affairs – then he is a Believer. But he who does not abide by it all or some of these then he is a disbeliever, whether he is an individual or a group, a ruler or one ruled, a caller or one called. Indeed I fear, by Allaah, for many of the sects, parties and individuals that they may fall into disbelief due to their not abiding by the rule and authority of Allaah with regard to the fundamentals of the religion, indeed with regard also to its details. I fear for many of them, against whom the proof has been established and to whom the truth has been made clear, yet still they persist in opposing the call to tawheed and oppose waging war against shirk and innovation, aswell as opposing its people and to cutting from them. Instead these people incite others against and warn against those who call with the call of the Prophets, and those who seek truly and sincerely to amend the affairs. After establishment of the proof against such a person he would fall into the abyss of disbelief.

Then I call all of the ummah – its rulers and its ruled, its indivduals, sects, and parties, to all have true belief in the all-encompassing authority and sovereignty of Allaah which covers the fundamental matters of the religion and its details, and that they should fully abide by it with regard to the fundamental matters of the religion and its details. I also call the heads of the states, from those who abide generally by the rule and authority of Allaah, and yet are negligent in some areas of practice, I call them to abide by it totally and unrestrictedly in every field, in the matter of ‘aqeedah, and worship, and dealings, and economics, and politics, and with regard to ordering good and forbidding evil, and that they should strive to fight against shirk and innovations, and against sins and against evil – particularly usury and the rest of the major sins which harm the ummah and its manners. Indeed Allaah prevents by means of the rulers those who are not prevented by the Qur’aan. They should be fully aware that Allaah will question them about every small and large matter which they are responsible for. “Each of you is a guardian and is responsible for thoses whom he is in charge of.” I also remind them of the saying of the Prophet, “There is no ruler having authority over Muslim subjects who dies while he is decieving them except that Allaah has forbidden Paradise for him.”[10] and his saying, “There is no servant whom Allaah places in authority over some people, and he does not deal with them sincerely and honestly, except that he will not find the fragrance of Paradise.”[11]

From sincerity to the ummah is that you encourage them to abide by the ruler of Allaah and His Sharee’ah, by teaching them, directing them, encouraging and warning them, and by ordering the good and forbidding the evil, and by establishing prescribed punishment and using every means which will cause them to respect the Sharee’ah of Allaah in ‘aqeedah, worship, political affairs and manners.

I also call the heads of state in Islamic lands who do not abide by the Sharee’ah of Allaah that they should turn back to Allaah and respect His religion which is found in the Book and the Sunnah, and that they should cling to the creed and beliefs of this religion and its rulings, and to be proud of that – since therein lies honour and nobility. However total disgrace and humiliation comes from submission to laws laid down by the most despicable humans, the enemies of this ummah whether they are Jews, Christians, Magians or atheists. So I call such leaders to respect the feelings of the ummah of Islaam which has striven and fought and sacrificed millions of its sons for the achievement of a noble and lofty goal – which is that it should be ruled by Islaam, and Islaam alone is the religion of Allaah, the Creator of this creation, the Creator of mankind and jinn so that they should worship Him alone and submit to His revealed laws alone. They should abide by the Sharee’ah of Allaah and impose it upon the ummah in creed and beliefs, in manners, in teaching and in Islamic curriculae which education and training are to be based upon.

I also enjoin the scholars of the ummah, and its callers, and parties and groups that they should sincerely advise all of the ummah, its elders and its youth, its males and its females, and unite them upon the Book of Allaah, the Sunnah of his Messenger, and upon the methodology and understanding of the Salalafu-Saalih (the Pious Predecessors), the Companions, the Taabieen and those who followed them upon good, the imaams of guidance, the scholars of fiqh, the scholars of hadeeth and of tafseer, in creed and beliefs, in worship, in manners, in dealings, in economic affairs, and all the other affairs of Islaam and eemaan. Then they should fully comprehend the Sayings of Allaah, the Most High,

“And whoever does not judge by what Allaah has revealed then they are the ones guilty of unbelief.”[12]

“And whoever does not judge by what Allaah has revealed then they are the transgressors.”[13]

“And whoever does not judge by what Allaah has revealed then they are the disobedient.”[14]

They should understand that these Sayings of Allaah apply to all individuals, groups, rulers and subjects. So to restrict it to refer it to the rulers alone and not to the people of deviant sects and misguidance, those who do not judge by the Sharee’ah of Allaah in their creed and beliefs, nor in their worship and their behaviour, then this is from ignorance, misguidance and foolishness, since Allaah sent these Aayaat down concerning the Jews at a time when they had not had any state or authority for centuries. He sent these Aayaat down concerning them at a time when He had imposed humiliation and lowliness upon them. I have explained the authority and sovereignty of Allaah in this broad and all-embracing sense in the book itself.

I should also not fail to draw attention to an error made by the author of ‘Meezaanul-I’tidaal litaqyeem Kitaabil-Mawridiz-Zallaal fir-Tanbeeh ‘alaa Akhtaa’iz Zilaal,’ who is ’Isaam ibn Muhammad ibn Taahir al-Barqaawee, who attributed to me something which my tongue has never uttered and which I never believed, nor have I ever written such a thing. Furthermore I seek Allaah’s refuge from what he said, and I declare myself free before Allaah from it, and I ask Allaah to save me and all the Muslims from it.

Al-Barqaawee said in a footnote (p.15) to his aforementioned book: “This also reminds me of what Shaykh Rabee’ ibn Haadee al-Madkhalee, hafizahullaahu ta’aalaa, did in his book, ‘Manhajul-Anbiyaa fid-Da’wah illallaah…’ when he criticised the view of al-Maududi, rahimahullaah ta’aalaa, about the importance of leadership (imaamah), khilaafah, and judging by that which Allaah sent down, since he also sought to use as evidence the saying of Shaykhul-Islaam Ibn Taymiyyah about the position of the imaamah with the Raafidee (Shee’ahs). So he took up six pages in quoting the discussion of Shaykhul-Islaam with those Raafidee (Shee’ahs). However the numerous and great differences between the beliefs of the Raafidees concerning the imaamah and the infallibility of the Imaams, and the twelve imaams and so on, and between what al-Maududi and others call to, i.e. the necessity and importance of striving to return to judging by the Sharee’ah, through the khilaafah, and to establish a single ruler for the people of Islaam; the differences between these two are well known. Even if the words of Shaykhul-Islaam Ibn Taymiyyah contain something which is fitting in this regard, yet most of it, if a just person were to examine it, is not fitting to this discussion, rather it applies to the matter of imaamah with the Raafidee (Shee’ah) with its well known details… so he should not have quoted it all… for fear of deception.”

Al-Barqaawee’s scales are unbalanced and he has not judged between myself and al-Maududi with justice, and perhaps he has forgotten the saying of Allaah:

“And weigh justly with the true balance.”[15]

And His saying,

“Woe to those who give short measure to others. Those who demand full measure from others, but when they give them in measure or weight then they give them less than their due. Do these people not think that they will be ressurected for reckoning on a formidable Day. The Day when all mankind will stand before the Lord of the Worlds.”[16]

O brother al-Barqaawee, I was debating the view of al-Maududi about the importance of the matter of leadership (imaamah), the khilaafah and judging by that which Allaah has sent down!

As regards the fact of their importance, then no Believer having a trace of eemaan would dispute that. But O brother you have failed to note the point of disagreement between myself and al-Maududi. I debated with the view of al-Maududi with regard to his going beyond the due limits about leadership to such an extent that no Muslim who has respect for Islaam could remain silent about this excess, and it was of such a level that even the misguided would not accept it, not to mention the people of hadeeth and the Salafees. Indeed very many scholars from his own land, from the Salafees and others have replied to him. Then this excess of his has travelled and has reached many Arab and Islamic lands, and it has fooled an overwhelming majority of authors and youth, which has led to great neglect of the ‘aqeedah of tawheed, and even comtempt of it and of its people. It has also led people to treat shirk and innovation lightly and has caused al-Maududi and his like to ally themsleves with and to befriend the devotees of the graves and even the Raafidees (Shee’ah), and to gather these people under their banner, to treat them as brothers, to love and defend them and their beliefs and creed, and this is something which is a reality and is clear to everyone possessing intellect and religion. So since the matter has reached this frightful state, I replied to al-Maududi with regard to some of his excess in order to make the people in general aware, and also the people of the Arabian Peninsula, to which the followers of al-Maududi and their helpers direct their attention. So they seek to wipe away the ’aqeedah of tawheed, and the ’aqeedah of true and correct alliance and enmity (al-Walaa wal-Baraa). Do you think that my reply to al-Maududi was so unreasonable that you seek to defend his view with falsehood, and by forgetting to judge justly, to the point that you take my words to mean something which I did not say, and which they did not mean?! Listen to what al-Maududi says:

“The question of leadership is the most important matter in human life and its most fundamental principle.” Then try to defend this saying with clear and unequivocal texts from the Book of Allaah and the Sunnah of His Messenger, and the words of the Companions and the scholars of Islaam. If you have not seen this, then you must adjust your scales in order to establish justice, equity and fairness, and to abandon the excess which has led al-Maududi and his followers to scorn the call of the Prophets and the goal of their da’wah, and to turn the affairs upside down. Listen to his saying: “The true goal of the religion is to establish the system of the rightly guided and righteous leadership (imaamah).” So to him this is the true goal of the religion. So tawheed, and the Prayer, and Zakaat, and jihaad and other matters from the religion become only means to reach this goal in the view of al-Maududi. So produce the clear proofs from the Book of Allaah and the Sunnah of His Messenger (صلّى الله عليه وسلّم )  , in place of al-Maududi, to support this and if you are unable then do not be too embarrassed to say, ‘This poor weak servant, Rabee’ ibn Haadee, has spoken the truth and has been sincere towards Islaam and the Muslims, and has put matters in their due place.’ Then listen to the saying of al-Maududi: “This is the purpose for which the Prayer, Fasting, the Zakaat and the Hajj have been made obligatory in Islaam. Then the fact that they are called acts of worship does not mean that they are themselves worship, rather its meaning is that they prepare mankind for the true and fundamental worship, and these are a training course which are essential for that.’ He also says, ‘You think that standing facing the Qiblah, placing the right hand upon the justify, and rukoo’ with your hands upon your knees, and prostration upon the ground, and reciting particular words, and these actions and movements are themselves worship; and you think that fasting from the start of Ramadaan until the start of Shawwaal, and going hungry and thirsty from morning until evening, you think that this is worship; and you think that reciting a number of Aayaat from the Qur’aan is worship; and you think that performing Tawaaf around the Ka’bah is worship. In summary you have called the manifestation of certain actions worship, and when a person performs these actions with their form and manners you think that he has worshipped Allaah… but the truth is that the worship which Allaah created you for, and which he ordered you to perform is something else.”[17]

Are you pleased by this derisive manner about speaking about the great pillars of Islaam and those who worship in this way? These are not, in the view of al-Maududi, forms of worship for which man was created, rather the worship for which man was created and which they were ordered to fulfil is something else. O Barqaawee, do you take this as your religion before Allaah? That the forms of worship are only a training course which if applied will… etc. Is this something stated textually in the Qur’aan and the Sunnah, and which the Prophets came with and which was accepted by the best of the people of this ummah? If you agree with al-Maududi then bring the proofs to support his saying. Otherwise bite upon your knuckles in regret and grief for having deserted the truth and offended its people and helped falsehood. This, O my brother, was the subject of my debate with al-Maududi, and about which I quoted the words of Shaykhul-Islaam concerning the exceeding of the bounds by the Raafidees about leadership (imaamate). What I quoted from him was all relevant, not just a part of it as al-Barqaawee claimed. Then if you were correct, O Barqaawee, then why did you not explain what was relevant from the words of Shaykhul-Islaam and what was not? As for the claim of ‘infallibility’ for the ‘twelve imaams,’ then I did not attribute it to al-Maududi, nor did I debate about it with him, nor did I quote Shaykhul-Islaam’s words about it. So your words are totaly opposed to justice! As for your equity and justice which you set up for yourself in judging between Sayyid Qutb and ad-Duwaysh, then I do not know what you have done. Indeed you have totally failed to be just between myself and al-Maududi, and how would it have harmed you to speak the truth? Then as for the khilaafah, I do not know if you read what I wrote and quoted from the scholars of Islaam, or if you merely took the subject with the tips of your fingers with your eyes closed, thinking that justice and equity would be achieved that easily. So read this and that anew and speak the truth, supporting it with proof, not alarmism and agitation!

As for judging by that which Allaah sent down, then how can you imagine that I would dispute about it with al-Maududi or anyone else, when it is something known necessarily in the religion, and not even the deviant and deviated sects dispute about it?! So I seek Allaah’s refuge from what the author of ‘al-Meezaan,’ attributed to me. Rather read again what I wrote concerning the authority and sovereignty of Allaah, and that it comprehends every part of the religion, and you will see the extent of the mistake of al-Barqaawee, may Allah guide him. Then finally the points of criticism of al-Maududi and his like are so many that this introduction is not the place for them. But in summary, he is one of those furthest from abiding by the authority and sovereignty of Allaah with regard to his ’aqeedah and his Fiqh, and with regard to his stance on the Sunnah of Allaah’s Messenger (صلّى الله عليه وسلّم )  , and his stance with regard to the Companions of Allaah’s Messenger (صلّى الله عليه وسلّم )  , and with regard to their enemies the Raafidee Shee’ah. Indeed he and his followers have alliance and friendship with those Raafidees, they support them and they praise their Taaghoot, al-Khomeini and his students, the Aayatur-Raafidiyyah. So noble reader be aware of this, and judge the people according to the truth, and do not judge the truth according to its people, and beware of falling into the abyss of over-exaggerated respect for personalities so that it leads you to reject the truth, and to argue against its people.

May Allaah guide and grant the ummah to loving the truth and its people. Indeed my Lord hears and responds to supplications.

Written by:
Rabee’ ibn Haadee al-Madkhalee,
13/6/1413H.

Footnotes

[1] In the orignal Arabic print this was the “Introduction to the Second Edition.”

[2] For more details on the Shee’ah and the Khawaarij refer to the Book “The Devils Deception”

[3] Soorah an-Nahl (16):36.

[4] Soorah al-Ambiyaa (21):25.

[5] Publisher’s note: One who attributes himself to the salaf. The salaf being primarily the Companions of the Prophet (صلّى الله عليه وسلّم ), and the two generations that came after them (taabi’een and the atbaa at-taabi’een). Therefore a Salafee will always refer to the Qur’aan and Sunnah, relying on the explanation of the salaf.

[6] Soorah al-Kahf (18):5.

[7] Soorah Yoosuf (12):40.

[8] Minhaajus-Sunnah an- Nabawiyyah (3/32) where he clearly explains that one not accepting the rule and authority of Allaah is a disbeliever, and he explains how that applies in matters of knowledge and action.

[9] Madaarijus- Saalikeen (91/336).

[10] Reported by al- Bukhaaree (Eng. trans. 9/197/no.265).

[11] Al-Bukhaaree (Eng. trans. 9/197/264).

[12] Soorah al-Maa’idah (5):44.

[13] Soorah al-Maa’idah (5):45.

[14] Soorah al-Maa’idah (5):47.

[15] Soorah al-Israa (17):35.

[16] Soorah al-Mutaffifeen (83):1-6.

[17] Quoted from the book, “The book of al-Maududi, what is for it and what is against it,” of Muhammad Zakariyyaa al-Kandahlaawee (pp.45-46), 2nd Edn.

[Excerpted from the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah]

Download the full PDF Book:
https://abdurrahman.org/dawah/methodology-of-the-prophets-in-calling-to-allaah/

Al-Fitrah (Natural Disposition) : Riyaad-us-Saaliheen – Dawood Burbank [Audio|En]

Listen to the four part audio Series from Dawud Burbank (rahimahullaah), may Allaah grant him Jannatul Firdous, ameen

Ahadeeth Covered in these Lessons:

Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) said, “There are five acts which conform to the pure nature: Circumcision, removing of the pubic hair, clipping the nails, plucking the underarm hair and trimming the moustache.” [Al-Bukhari and Muslim].

Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “There are ten demands of pure nature: trimming the moustache, letting the beard grow, using Miswak (tooth-stick), snuffing up water into the nose (in ablution), paring the nails, washing the bases of the finger joints; plucking the underarm hair, removing of the pubic hair and removing impurities with water from the affected part after a call of nature.”

The subnarrator said: I forgot the tenth but it might possibly be the rinsing of the mouth (in ablution). [Muslim].

Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sallallaahu alayhi wa sallam) said, “Trim the moustaches and let the beard grow.” [Al-Bukhari and Muslim].

Above ahadeeth are taken from Riyaad-us-Saliheen english edition of Dar-us-salam Publication

Posted with kind permission from Dawud Burbank rahimahullaah

Related Link:

Tahara (Purification) : https://abdurrahman.org/tahara-purification/

The Excellence of using Siwak(Miswak) – Riyad-us-Saliheen – Dawud Burbank [Audio|En]

Read the ahadeeth from Riyadus-saliheen at the below Link:
https://abdurrahman.org/2014/09/04/riyad-us-saliheen-imaam-nawawi-chapter-215/

Listen the Three Part Audio Series  from Dawud Burbank, may Allaah grant him Jannatul Firdous, ameen

Tahhara & Purification : https://abdurrahman.org/tahara-purification/

Declaring the People of Qiblah to be Unbelievers because of a Sin – Aqeedah Tahawiyyah | Dawud Burbank

Aqeedah Tahaawiyyah: Lesson 33B  : Point [131] 

131. And we do not declare anyone from the people of the Qiblah to be Unbelievers because of a sin – as long as the person does not consider the sin to be lawful.

[Souncloud Audio Link]

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, in 1426AH

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]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Takfeer  & People of Takfeer – abdurrahman.org/category/islam/takfeer/

we do not say that Qur’an is created, and we do not oppose the united body of the Muslims – Aqeedah Tahawiyyah | Dawud Burbank

Aqeedah Tahaawiyyah: Lesson 33  : Point [130] 

130.And we do not say that it is created, and we do not oppose the united body of the Muslims

[Souncloud Audio Link]

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, in 1426AH

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]

Book Study Resources : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Link:  Qur’an Index Page – https://abdurrahman.org/quran/

The “Trustworthy Spirit” (ar-Roohul-Ameen) [Jibreel] – Aqeedah Tahawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 33  : Point [128] 

127.And we do not dispute concerning the Qur’aan; and we bear witness that it is the Speech of the Lord of the whole of creation. (Listen Here)

128. The ‘Trustworthy Spirit’ (ar-Roohul-Ameen) [i.e. Jibreel] descended with it and he taught it to the chief of the Messengers- may Allaah extol him and grant him peace and security, and his true followers.

[Souncloud Audio Link]

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, in 1426AH

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]

Book Study Resources : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Links:  

Qur’an Index Page – https://abdurrahman.org/quran/

Angels: abdurrahman.org/angels

Sujud-ul-Tilawah (Prostration of Recitation)

ARMV-quranThe following Question and Answers are extracted from the Fatwa from The Permanent Commitee ( Link Here& Fatwa of Ibn Baz.. Download the PDF of these Fatawa Here

What is the ruling on Sujud-ul-Tilawah (Prostration of Recitation)?

Sujud-ul-Tilawah is an act of Sunnah.

When someone is reciting the Qur’an and does Sujud-ul-Tilawah (Prostration of Recitation), should they say Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) when prostrating and when rising up from the Sujud (prostration) or just when prostrating?

They should say Takbir when prostrating, as related by Abu Dawud in his Sunan (Hadith compilation classified by jurisprudential themes) on the authority of Ibn `Umar (may Allah be pleased with them) who said, The Messenger of Allah (peace be upon him) used to recite the Qur’an to us. When he came upon Ayat-ul-Sujud (Qur’anic verses of Prostration), he would say Takbir and prostrate, and we would prostrate.

A Muslim should not say Takbir when rising from the Sujud, as it was not confirmed that he (peace be upon him) did so. Sujud-ul-Tilawah is an act of worship and acts of worship are Tawqifiy (bound by a religious text and not amenable to personal opinion), they are limited to what was proved in the Shari`ah texts.

It was related that the Takbir is only said when going into Sujud-ul-Tilawah and not when rising from it, unless the Ayat-ul-Sujud are recited while offering Salah (prayer), then the Takbir is said when prostrating and when rising from the Sujud. There are many Sahih (authentic) Hadith that mention how the Prophet (peace be upon him) used to offer Salah, which report that he used to say Takbir when prostrating and when rising from prostration.

Should Taslim (salutation of peace ending the Prayer) be made when Sujud-ul-Tilawah is performed during recitation of the Qur’an outside Salah (Prayer)?

There is no Nas (Islamic text from the Qur’an or the Sunnah) to support that Taslim should be made after performing it; therefore, no Taslim should follow Sujud.

Should they recite the Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer) and should they say the Taslim (salutation of peace ending the Prayer)?

The Tashahhud should not be said during Sujud-ul-Tilawah nor the Taslim, as the Prophet (peace be upon him) did not do so. Sujud-ul-Tilawah is an act of worship and acts of worship, as was mentioned, are Tawqifiy. So you should not resort to Qiyas (analogy) and include the Taslim or Tashahhud in the Sujud-ul-Tilawah as it is in Salah.

If someone is offering Salah and one of Ayat-ul-Sujud (Qur’anic verses of Prostration) is recited at the end of the Surah (Qur’anic chapter), should they start to recite the next Surah after rising up from Sujud (prostration) or just proceed directly to Ruku` (bowing)?

It is not obligatory for someone who offers Salah and performs Sujud-ul-Tilawah at the end of Surahs such as Al-A`raf, Al-Najm, and Al-`Alaq, to recite more Qur’an after rising from Sujud-ul-Tilawah and before bending for Ruku`; but there is nothing wrong if they do.

Some people believe that it is not a requirementto be in a state of Taharah (ritual purification) and face the Qiblah (Ka`bah-direction faced in Prayer)when performing Sujud-ul-Tilawah (Prostration of Recitation), while others say that it is. Which opinion is correct?

Some scholars consider Sujud-ul-Tilawah a Salah (Prayer) and, on the basis of this opinion, stipulate the conditions of Taharah, facing the Qiblah, Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) when prostrating and upon rising from Sujud, and offering Taslim (salutation of peace ending the Prayer). Other scholars consider it an act of `Ibadah (worship), yet not similar to Salah, and therefore do not deem the abovementioned conditions – such as Taharah, facing the Qiblah, and the other conditions – necessary. This is the preponderant opinion, as we do not have any evidence supporting the necessity of meeting these conditions. However, whenever it is possible to face the Qiblah or be ritually pure when performing Sujud-ul-Tilawah, this is preferred, to avoid the divergent opinions of scholars.

What is the Du`a’ (supplication) that should be said in Sujud-ul-Tilawah?

The Du`a’ that should be said is the same as that said in Sujud during Salah.

Is it permissible for a menstruating woman to do the Sujud-ul-Tilawah (Prostration of Recitation) and the Sujud-ul-Shukr (Prostration of Thankfulness to Allah)? If it is not permissible, can she glorify Allah verbally (by saying: “Subhana Allah [Glory be to Allah]”) when hearing Ayat-ul-Sujud (Qur’anic verses of Prostration)?

Firstly: When a woman is allowed to recite the Qur’an, she is permitted to do the Sujud-ul-Tilawah, whether she listens to it or recites it.The soundest opinion is that it is permissible for a woman to recite from memory, but not from the Mus-haf (copy of the Qur’an), and she is permitted to prostrate, because it is not a Salah (prayer), but a way of showing submissiveness to Allah and an act of worship, like Dhikr (Remembrance of Allah).

Secondly: It is not conditional for a reciter or a listener to be in a state of Taharah (ritual purification) to perform Sujud-ul-Tilawah or Sujud-ul-Shukr, because they do not have the same ruling of Salah.

Is it permissible for a woman reciting the Qur’an to prostrate upon coming across one of Ayat-ul-Sujud (Qur’anic verses of Prostration) while she is not wearing Khimar (veil covering to the waist)?

It is better that her head be covered when she prostrates, but hopefully it is not wrong if she performs Sujud-ul-Tilawah (Prostration of Recitation) without covering her head, because Sujud-ul-Tilawah does not have the same ruling as Salah (Prayer). Rather, Sujud-ul-Tilawah is a way of showing submission to Allah (Glorified be He) and a means of approach, similar to reciting Adhkar (invocations and remembrances said at certain times on a regular basis) and performing other righteous works.

What is the ruling on passing in front of a worshiper who is performing Sujud-ul-Tilawah (Prostration of Recitation)?

There is nothing wrong in this.

Sajdatut-Tilawah is a Sunnah

Question: If I come across a Verse in which there is a prostration when I am reciting the Quran at my desk, or when I am teaching the students, or in any place, should I perform Sajdatut-Tilawah, or not? And is the prostration for the reciter and the listener both?

Answer: Sajdatut-Tilawah is a Sunnah for the reciter and for the listener and it is not an obligation, nor is it prescribed for the listener except in following of the reciter.

So if you recite a Verse in which there is a prostration in your office or the place of instruction, it is lawful for you to make prostration and it is prescribed for the students to prostrate with you, because they are the listeners. And if you do not observe the prostration, there is no objection.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 282, Darussalam English Publication

Q: What are the Ayahs (Qur’anic verses) requiring prostration when recited and which of them are obligatory? ( alifta Link Here)

Answer from Shaykh Ibn Baz:

Any Sujud-ul-Tilawah (Prostration of Recitation) is Sunnah (supererogatory act of worship following the example of the Prophet) and is not obligatory.

There are fifteen prostrations of recitation in the Qur’an, according to the correct opinion of scholars: one at the end of Surah Al-A`raf, one in Surah Al-Ra`d, one in Surah Al-Nahl, one in Surah Al-Isra’, one in Surah Maryam, two in Surah Al-Hajj, one in Surah Al-Furqan, one in Surah Al-Naml, one in Surah Al-Sajdah, one in Surah Sad, one in Surah Fussilat, one at the end of Surah Al-Najm, one in Surah Al-Inshiqaq that begins with: When the heaven is split asunder, and the last one in Surah Al-`Alaq that begins with: Read! In the Name of your Lord These are fifteen positions for prostration.

It is an act of the Sunnah to prostrate upon reciting them and if one does not prostrate, there is no sin, as the Prophet (peace be upon him) read Surah Al-Najm at times and did not offer Sujud (prostration). This indicated that Sujud-ul-Tilawah is not obligatory. `Umar (may Allah be pleased with him) also said: “Allah has not made Sujud-ul-Tilawah obligatory; only if we want to.” This shows that whoever prostrates is rewarded and whoever does not prostrate is absolved.

The Ruling on reciting the Verses of Prostration in the Quiet Prayers

Question: What is the ruling on reciting a Verse in which there is a prostration in the quiet prayers, such as Zuhr prayer or Asr prayer?

Answer: It is disliked for the Imam to recite a Verse of prostration in the quiet prayers, because he has no alternative in that case but either to prostrate for it or not. If he does not do so, he is abandoning a Sunnah, and if he does so, he will cause confusion in the minds of the worshippers. Therefore it is better to avoid the cause of such confusion. But if he does recite it, he should not prostrate, so as not to confuse the worshippers.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 282, Darussalam English Publication

Related Links: