What Shaykh Hamad al-Ansaari said about The Rafidah (Shia)

What Shaykh Hamad al-Ansaari[1] said About The Rafidah (Shia)[2]
Compiled & translated By Abbas Abu Yahya

1 – Rawafidah (Shia)

‘The Rafidah are  the Munafiqoon (hypocrites) of this Ummah.’[3] 

2- From the Non-Arabs

‘Indeed Rafd (the religion of the Shia) came from the non-Arabs, as for the Arabs they were not Rawafid, but after the non-Arabs had mixed with the Arabs there occurred Rawafidah amongst them.

The reason for the spread of ignorance in the 7th, 8th, 9th and 10th century amongst the Arabs caused them to be lost, and they became an easy morsel in the hand of the one who wanted them.  However, when they were busy with knowledge it was not possible for anyone to divide them up and overcome them.’[4]

3 – Zaydeeyah

‘Whoever investigates the situation of the Rawafidah, will find that no one says what they say except the Kuffar.  The majority of scholars make Takfeer of the Rawafidah. The Zaydeeyah are Mubtadia’(Innovators), the term is not given except to the Zaydeeyah and also whoever becomes a Shi’ee. The Zaydeeyah do not have Asaneed (chains for narrations), rather their reliance is upon books which do not  have Isnaad.’[5]

4 – Rawafidah (Shia) and the Jews

‘During the seventh and eighth century you would not find except the Rawafidah (Shia) in Madina and likewise in Makkah, this is what Ibn Taymeeyah, Dhahabi and Sakhawi mention.  I believe that there is no enemy of the Muslims the likes of the Rawafidah (Shia) and the Jews. The founding father of the Rawafidah was Abdullaah bin Saba and he was a Jew.  Shaykh ul-Islaam wrote a chapter in the book ‘Minhaj as-Sunnah’ explaining the resemblance of the Rawafidah (Shia) to the Jews. If the leaders from the Muslims had not used politics to deal with the Rawafidah and the Jews, they would not have been secure from their cunning evil.  The Rawafidah do not know anything about Islaam.’[6]

‘a – The Rawafidah took their religion from the Jews, and their attacking the Companions is attacking Islaam.

b – When the Asha’areeyah[7] affirmed seven Sifaat (Attributes) of Allaah, they did not do this because it is present in the Qur’aan, rather they affirmed them because the intellect did not oppose them, if they had affirmed them due to the Qur’aan then they would have affirmed the rest of the Sifaat.’[8]

5 – The Term ‘Rawafidah’

‘The evidence of the Ahl-ul-Hadeeth that the Ahadeeth which mention the word ‘ar-Rawafid’ are Ahadeeth which are lies, whereby this title was not applied except at the time of the Abbaseeyeen.’[9]

6 – Takfeer of the Rafidah[10]

‘Indeed when Imam Ahmad was asked about the Rafidah he answered that they were Kuffar.’

Then my father said: ‘Some of the people of knowledge have said that the Rafidah are Mubtadia’(people of Bida’)’

Then my father said: ‘This statement that they are people of Bida’ is a light statement about them, since their actions are the actions of the Kuffar and likewise are their statements.’[11]

‘The Rafidah say that Ali Radhi Allaahu anhu will be sent before the Day of Judgement.’  They mean in place of Isa -alayhi as-Sallaam.’[12]

Footnotes:

[1]For a Brief Biography of the Shaykh refer to Here

The statements here were taken from the biography of the Shaykh, which was compiled by the Shaykh’s son AbdulAwal bin Hamad al-Ansaari who is a teacher in the faculty of Hadeeth in the prestigious Islaamic University of Madina. The Collection is called: ‘al-Majmoo’ Fee Tarjama al-Allama al-Muhaddith ash-Shaykh Hamad bin Muhammad al-Ansaari -Rahimullaah- wa Seeratahi wa Aqwaalihi wa Rihlatihi’. It is a large two-volume collection of the sayings, wisdom and various biographies of the Shaykh. The statements in this translation are all from his son AbdulAwal  quoting his father unless stated otherwise.

[2] For a brief exposition of the Rafidah & Shia see:

A Warning Against the Spread of the Deen of the Rawafidh (Shia) in Algeria and Other Muslim Lands – Shaykh Rabee

https://followingthesunnah.wordpress.com/2012/06/06/evidence-that-proves-the-falsehood-of-the-shia-madhab/

http://www.shia.bs/

[3] [Vol.2 p. 477  No. 5]

[4] [Vol.2 p. 704  No.156]

[5] [Vol.2 p.498  No. 159]

[6] [Vol.2 p. 697 No.108]

[7]  See: https://followingthesunnah.wordpress.com/2013/08/30/a-brief-overview-of-the-ashaaree-sect/

[8] [Vol.2 p. 499  No. 161]

[9] [Vol.2 p.511  No.212]

[10]  – The Statements of the Scholars Regarding the Reality of the Disbelief  Of the Rawafidah (Shia) – Compiled by Abbas Abu Yahya

[11] [Vol.2 p.521  No.268]

[12] [Vol.2 p.523  No.279]

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Related Link:
https://abdurrahman.org/innovated-groups-sects/shia-raafidah/

The Statements of the Scholars Regarding the Reality of the Disbelief  Of the Rawafidah (Shia)

Part One

Compiled by Abu Abdurahman Makki
Translated by Abbas Abu Yahya

Praise be to Allaah, may praise and peace be upon the Messenger of Allaah, upon his family, his Companions and those who follow his guidance.

1 – al-Imam ‘Aamir ash-Sha’abee (d. 105 A.H.) – rahimullaah – said:

‘I warn you against misguided desires, and the most evil of them are the Rafidah. That is because from them there are Jews who immerse themselves into Islaam to try to prepare it to enter their misguidance just like when Paul the son of the King of the Jews immersed himself into Christianity in order to enter their misguidance into it.’

Then ash-Sha’abee said: ‘The Rawafid did not enter into Islaam out of desire or from awe of Allaah but rather out of hatred for the people of Islaam.’[1]

2 – Talha bin Mussarraf (d. 112 A.H.) -rahimullaah – said:

Regarding the Rafidah, their women are not to be married nor is the meat from the animal they slaughter to be eaten because they are apostates.’[2]

3 – Abu Hanifa (d. 150 A.H.) -rahimullaah – said:

‘The Jamaah is to prefer Abu Bakr, Umar, Ali and Uthmaan, and they do not belittle or find anyone deficient from amongst the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam.’[3]

4 – The Imam of Dar-al-Hijra Malik bin Anas al-Asbahi (d. 179 A.H.) -rahimullaah – said:

‘Whoever curses the companions of the Prophet -sallAllaahu alayhi wa sallam- then he has no part, [or he said: no share] in islaam.’[4]

5 – Al-Lailka’ee narrated that Imam Malik said:

‘Whoever curses the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then he has no reward.

(a) Allaah – Azza wa Jal – says:

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا

<<(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him.>>[5]; the Ayaah.

These were the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- who migrated with him.

(b) Then Allaah said:

والذين تبؤوا الدار والإيمان

<<And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them>>[6] the Ayaah.

These were the Ansaar.

والذين جاءوا من بعدهم يقولون ربنا اغفرلنا ولأخواننا الذين سبقونا بالإيمان

Then Allaah said: <<And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith>>[7]

So the reward is for these three types, but whoever curses the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then he is not from these three and he has no truthful right to be amongst these three.’[8]

6 – Al-Qadi Abu Yusuf -rahimullaah – (d.182 A.H.) said:

I do not pray behind a Jahmi, nor a Rafidi, nor a Qadri.’[9]

7 – AbdurRahman bin Mahdi -rahimullaah – (d. 198 A.H.) said:

They are two nations: al-Jahmeeyah and Rafidah.’ (Meaning not from the Muslim Ummah)[10]

8 – Imam Shaafi’ee -rahimullaah – (d. 204 A.H.) said:

A Rafidi has no intercession, this is only for a Muslim.’[11]

9 – Muhammad bin Yusuf al-Faryaabi – rahimullaah- (d. 212 A.H.) said:

‘I hold the opinion that the Rafidah and the Jahmeeyah are nothing but heretics (unbelievers).’[12]

10 – Ahmad bin Yunus – rahimullaah – (d. 227 A.H.) said:

Indeed we do not eat the meat of the animal slaughtered by a Rafidi, because to me he is an apostate.[13]

11 – Ahmad bin Yunus also said:

‘If a Jew slaughtered a sheep and a Rafidi slaughtered one as well, then I would eat from the meat slaughtered by the Jew, and I would not eat from the meat slaughtered by the Rafidi because he has apostated from Islaam.’

Imam Ahmed bin Hanbal said to a person about Ahmad bin Yunus: ‘Go to Ahmad bin Yunus since indeed he is Shaykh ul-Islaam.’[14]

12 – Imam as-Sunnah Ahmad bin Hanbal – rahimullaah – (d. 241 A.H.) was asked by his son Abdullaah bin Ahmad:

‘I asked my father about a person who curses a person from the companions of the Prophet -sallAllaahu alayhi wa sallam, so he said:  ‘I hold the view that he is not upon Islaam.’[15]

13 – From Abu Bakr al-Marwathi who said: I asked Abu Abdullaah about the person who curses Abu Bakr, Umar and Aeysha?

He replied: ‘I hold the view that they are not upon Islaam.’[16]

14 – From Abu Bakr al-Marwathi who said: I heard abu Abdullaah saying that Malik said:

Whoever curses the Companions of the Prophet – sallAllaahu alayhi wa sallam – then he has no share, or he said: no share in Islaam.’

Al-Khalaal said: AbdulMalik bin AbdulHameed informed me, who said, I heard Abu Abdullaah saying:

Whoever cursed [the Companions] I fear disbelief upon him, like that of the Rawafid.’

Then he said:

‘Whoever cursed the Companions of the Prophet -sallAllaahu alayhi wa sallam- then we do not find any security for him that he has indeed exited from the Deen.’[17]

15 – Al-Khalaal said: Abdullaah bin Ahmad bin Hanbal said: ‘I asked my father about a person who curses a man from the companions of the Prophet -sallAllaahu alayhi wa sallam, so he said:

‘I do not hold him to be upon Islaam.’[18]

16 – Imam Ahmad also said about the Rafidah:

‘They free themselves from the Companions of Muhammad -sallAllaahu alayhi wa sallam- they curse them, belittle them and they make Takfeer (excommunication) of their leaders except four of them: Ali, Amaar, al-Miqdad and Sulayman, and the Rafidah have nothing to do with Islaam.’[19]

17 – Imam al-Bukhari -rahimullaah – (d. 256 A.H.) said:

‘I do not care if I prayed behind a Jahmi and a Rafidi, or prayed behind a Jew and a Christian, and they are not given Salam, nor are they visited, or married into, nor is their testimony accepted and their slaughtered animals are not eaten.’[20]

18 – Abu Zura’a ar-Raazi (d. 264 A.H.) -rahimullaah- said: –

‘If you see a man belittling any one from the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam; then know that he is a Zindeeq, and that is because to us the Messenger -sallAllaahu alayhi wa sallam- is upon the truth, and the Qur’aan is true.  Indeed the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- conveyed to us the Qur’aan and the Sunnan, indeed they want to criticise our witnesses so that they can invalidate the Book and the Sunnah, and these (critics) are foremost to be criticised and they are Zanadiqa (heretics).[21]

19 – Al-Lalka’ee narrated by way of AbduRahman bin Abi Hatim, that he asked his father and Abu Zura’a about the Madhab of the Sunnah and their beliefs which the people of knowledge found them upon in every country , and what was mentioned from what they said is:

‘And indeed the Jahmeeyah are Kuffar, and indeed the Rafidah, rejected Islaam.[22]

20 – Abdullaah Ibn Qutayba ad-Daynoori al-Baghdadi (d. 276 A.H.) said:

‘As for the extremism of the Rafidah in love for Ali which they exemplify in placing him in front of those whom the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his Companions placed.

Their claim is that Ali had a partnership with the Prophet -sallAllaahu alayhi wa sallam- in his Prophet hood, and they also claim that the Rafidah Imams have knowledge of the unseen of when someone will give birth and similar false statements, and secret matters.

These matters are gathered in that they are lies, kufr, extreme ignorance and stupidity.’[23]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Footnotes:

[1] [al-Lalka’ee in Sharh Usool Itiqaad ahl ul Sunnah 8/1461 & Khalaal in as-Sunnah 1/497]

[2] Collected by Ibn batta al-Ukbaree [‘al-Ibannah as-Sugrah p.161]

[3] [‘al-‘Inteeqa fee fadail ath-Thalathata al-Aaimma al-Fuqaha p.163]

[4] [‘as-Sunnah’ by Khalaal 3/493]

[5] [Hashr: 8]  <<(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allaah and to please Him. And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say)>>

[6] [Hashr: 9] <<And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their chests for that which they have been given (from the booty of Bani An-Nadir), and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.>>

[7] [Hashr: 10] <<And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.>>

[8] ‘Sharh Usool Itiqaad ahl ul Sunnah’ (7/1268)

[9] [Sharh Usool Itiqaad ahl ul Sunnah 4/733]

[10] Bukhari quoted it from him.  See ‘Khalq Afaal al-Ibaad’ (p.125)

[11] [‘al – Kafaaya’ by al – Khateeb (1/126)]

[12] [Sharh Usool Itiqaad ahl ul Sunnah (8/1457)]

[13] [ Sharh Usool Itiqaad ahl ul Sunnah 8/459]

[14] [Saarim al-Maslool p. 570]

[15] [‘As-Sunnah’ by Khalaal 1/493]

[16] [Collected in ‘as-Sunnah’ by Khalaal 1/493]

[17] [‘As-Sunnah’ by Khalaal 3/493]

[18] [As-Sunnah by Khalaal 3 / 493]

[19] [Usool as – Sunnah p.82]

[20] [ Khalq af-faal al-Eebaad p.125]

[21] [From: ‘al-Kafaaya fee ilm ar-Rawhyya p.49]

[22] [From sharh Usool Itiqaad ahl ul Sunnah 1/178]

[23] [‘Al-Ikhtilaaf fee al-Lafdh wa rud ala al-Jahmeeyah wal Mushabsha p.47]

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Related Link:
https://abdurrahman.org/innovated-groups-sects/shia-raafidah/

القَاهِر Al-Qaahir (The Invincible Subduer) : One of the Names of Allaah

القَاهِر Al-Qaahir (the Invincible Subduer), the One Who subdues His creation from above to Whom everything submits, none can repel what He ordains or depart from what He decrees.

[SourceThe Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ
And He [Allaah] is al-Qaahir  above His slaves.
[Qur’aan, Soorat Al-An’aam (6:18)].

Allaah is al-Qaahir: The Most Mighty and the Magnificent, is dominant over all his slaves being Himself above creation, the Ever-living, the Mighty, and the AllPowerful. He is the One who subdued all of his creatures; everything in the upper and lower worlds is subservient to His Will, and Authority; whatever He willed to happen will certainly occur and as He wanted it to be, and whatever He willed not to occur will never take place; All creatures are in need of Him, they have no control of good or harm to themselves; nor can they control death nor life nor Resurrection. The most powerful creature is nothing before the domination and power of Allaah, the AllMighty; the creatures which people have taken as “gods” besides Allaah, cannot protect themselves let alone to dominate others. Allaah, the perfect is His domination deserves to be worshipped alone.

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

Related Linkhttps://abdurrahman.org/asma-wa-sifaat-com/

الله Allaah: The ‘alam (identifying name or title) of the majestic, sole, and true God

Allaah is the ‘alam (identifying name or title) of the majestic, sole, and true God. This noun, which is the name of Allaah, applies to none other than Him. He, Most Majestic and High, has other names all of which follow on from His name Allaah. The meaning of the name “Allaah” is the ma’looh (that which is worshipped out of love, magnification, deification, and longing).

[See Shaykh Muhammad Ibn ‘Uthaymeen’s Sharhul ‘Aqeedah Al-Waasitiyyah (Dammaam, KSA: Daar Ibnul Jawzi, 2d. ed. 1415/1994], p. 38, and Sharh Lum’at Al-’Itiqaad (Ismaa’eeliyyah, Egypt: MaktabatulImaam al-Bukhaari (checked by Ashraf Maqsood), 1412/1992)], p. 29.]

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

Concerning the name Allaah, Ibn ul-Qayyim said in Midaarij us-Saalikeen:

“The name Allaah indicates all of the perfect names and lofty attributes in all three ways of indication since it indicates His Divinity, which indicates affirmation of all the characteristics of divinity for Him along with negation of their opposites for Him. So, the attributes of divinity are the attributes of perfection being free from any likeness with the creation and free of any deficiency or imperfection.”

And the author of the explainer of Kitaab at-Tawheed in Tayseer ul-`Azeez al-Hameed, brings a quote from Ibn ul-Qayyim also with regard to the excellent qualities of the name Allaah that Ibn ul-Qayyim rahimahullaah said:

As for the particular virtues of the meaning of this name Allaah then in this regard the most knowledgeable of the creation sallAllaahu `alayhi wa sallam himself said:

“I could not praise You enough as You deserve, You are as You have praised Yourself.”

[Reported by Muslim from the hadeeth of A’ishah radiyAllaahu `anha.]

He said, so how could we enumerate the special virtues of the name of the One Who comprises every perfection unrestrictedly and every praise and commendation and every laudation and exaltation and all splendour and all perfection and all glory and all beauty and all good and all eminence and all generosity, excellence and goodness is for Him and is from Him.

So, this name Allaah is not mentioned upon a small amount of something except that it causes it to increase. Nor is it mentioned in a state of fear except that it removes it. Nor is it mentioned upon any misfortune except that it relieves it. Nor in any state of anxiety and distress except that it brings relief. Nor upon any state of difficulty except that it brings ease to it. None who is weak resorts to it except that it brings strength to him. Nor anyone in a state of humiliation except that it brings honour to him. Nor anyone in poverty except that he is enriched. Nor anyone who feels estranged and uneasy except that it causes him to feel at ease. Nor is it mentioned by one who has been overcome except that it brings aid and victory for him. Nor by one who is in straitened circumstances except that his difficulty is removed. Nor is it mentioned by a fugitive except that he finds refuge.

So, it is the name, meaning Allaah’s name Allaah, it is the name through which distress is removed through which the descent of blessings is sought and through which supplications are answered. Through it slips are corrected, sins are warded away and good deeds are brought closer.

It is the name with which the earth and heavens were established and with which the revealed books were sent down and with which the messengers were sent. With it the legislated laws were prescribed, through it the prescribed punishments were established and with it jihaad was prescribed.

Through this name the creation will become divided into the fortunate and the wretched. With it the true and tremendous day is established and with it, the scales of justice are set up, the bridge laid down and the Paradise and the Fire established. With it, the Lord of all creation is worshipped and praised, for its right the messengers were sent and it will be asked about in the grave and for it, there will be the resurrection. Dispute is regarding it and judgement is to it and alliance and enmity are for it. Through it those who know it and establish its rights will be the fortunate ones and through it those who are ignorant of it and leave its rights will be the wretched ones.

So, it is the reason for creation and command and through it, they are established and confirmed and to it they arrive at a conclusion. So, the creation comes about through it, returns to it and exists because of it. So, there is nothing in creation and no command nor reward and no punishment except that it starts from it and ends with it. That is what brings it about and its reason. Then he quotes the aayah:

رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

O our Lord, You have not created all of this without purpose, free and far removed are You from that. So save us from the punishment of the Fire.  (Soorah Aali `Imraan (3), aayah 191)

Then with regard to the name الله  Allaah, brief indication of the meaning which is – the One Who is truly venerated and worshipped, the One deserving that He be singled out with all worship because of His perfect attributes of divinity.

[SourceThe Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

Related Linkhttps://abdurrahman.org/asma-wa-sifaat-com/

الرَّحْمَان Ar-Rahmaan & الرَّحِيم  Ar-Raheem

 الرَّحْمَان Ar-Rahmaan (the Extremely Merciful), the Merciful One Who has as His attribute mercy, the One possessing tremendous and extensive mercy.

 الرَّحِيم  Ar-Raheem (the Bestower of mercy), the One Who has mercy upon the creation.

As the verifier has mentioned, the difference between Ar-Rahmaan and Ar-Raheem is Ar-Rahmaan is with regard to the attribute of Allaah’s self, the attribute He has Himself of extreme mercy and Ar-Raheem is His bestowing mercy upon the creation with regard to His action.

[SourceThe Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

ar-Rahmaan (The One Who is Most Merciful): This is one of Allaah’s particular names and which denotes the attribute of very great and extensive mercy that exists with Him.

[See Ibnul Qayyim’s Badaai’ Al-Fawaa’id (Beirut, Lebanon: Daarul Khayr, 1st. ed. 1414/1994)], vol. 1, pp. 23-24, and Ibn ‘Uthaymeen’s Sharhul ‘Aqeedah Al-Waasitiyyah, ibid.]

ar-Raheem (The One Who Bestows Mercy): This name denotes that the attribute is related to the marhoom (i.e. the one whom Allaah chooses to receive His Rahmah (Mercy).

So, the difference between ar-Rahmaan and ar-Raheem is that in the case of the former, ar-Rahmah is His attribute, and in the latter, ar-Rahmah is His act, meaning that He is the One Who bestows ar-Rahmah upon others. So, when both names come together [i.e. ar-Rahmaan, ar-Raheem], then the meaning in this context is that Allaah’s Mercy is very great and extensive, and that His Mercy reaches His creation. This is what is meant by those who say that ar-Rahmaan is the One Whose Mercy encompasses everything (general Mercy), and ar-Raheem is the One who has Mercy upon the believers (special Mercy). Since Allaah’s Mercy upon the kaafir is a special one in this life only, then it is as if they have no mercy upon them, because in the Hereafter when they will ask Allaah (سبحانه و تعالى) to save them from Hell and admit being wrong, Allaah will deal with them with His Justice, not His Mercy, Saying:

اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ
“Remain you in it [Hell] with ignominy! And speak not to Me!”
[Qur’aan, Soorat Al-Mu’minoon (23:108)].

The name ar-Raheem is applied to Allaah (سبحانه و تعالى) and may be applied to others. Allaah (سبحانه و تعالى) has described His Messenger Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) as Raheem (Soorat At-Tawbah, 9:128).

Ibn Katheer (رحمه االله) said:

“Some of the names of Allaah تعالى are restricted to Him only like the names: Allaah, ar-Rahmaan, al-Khaaliq, ar-Raaziq and so forth. Some other names, however, may be applied to other than Him.”

[See Badaai’ Al-Fawaa’id, p. 24, Sharhul ‘Aqeedah Al-Waasitiyyah, pp. 38-39, Lum’atul I’tiqaad, p. 29, Tafseer Ibn Katheer (1:21), Sharh Thalaathat Al-Usool within Shaykh Ibn ‘Uthaymeen’s Majmoo’ Fataawaa (Riyadh, KSA: Daar Ath-Thuraya, 1st. ed. 1414/1993)], vol. 6, p. 11.

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

Related Link : https://abdurrahman.org/asma-wa-sifaat-com/

البَرّ al-Barr (The Most Benign and Kind): One of the Names of Allaah

One of the Names of Allaah (سبحانه و تعالى) is  البَرّ al-Barr:

البَرّ al-Barr: The One Who is Most Subtle, Kind, Courteous, and Generous; the One Who is ample in goodness and beneficence; Who gives manifold increase of reward to the righteous, and Who overlooks many of the faults of the wrong-doers with gracious forgiveness; whoever brings a good deed, Allaah, al-Barr, rewards him ten times the like thereof to his credit, and whoever brings an evil deed He (تعالى) decrees for him only the recompense of the like thereof, and they will not be wronged. If somebody intends to do a good deed and he does not do it, then Allaah, al-Barr, will write for him a full good deed in his account with Him; and if he intends to do a bad deed and he does not do it, then Allaah will write a full good deed in his account with Him. He loves piety towards Him, goodness, justice, righteousness, honesty, truthfulness, benevolent regard or conduct to parents and others, as well as every incumbent duty.

[Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)]

البَرّ  Al-Barr with a baa and a raa and a shaddah on the raaAl-Barr (the Most Benign and Kind), the One Who treats the creation in an excellent and kind manner, Who does not interrupt His fine treatment of them and Who rectifies their affairs for them.

[SourceThe Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

Related Link: https://abdurrahman.org/asma-wa-sifaat-com/

They will never compass anything of Allaah’s Knowledge except that which He wills – Shaykh Uthaymeen | Dr. Saleh as-Saleh

Bismillaah

The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

[Six]: In the sixth statement, Allaah (تعالى) said:

وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ
And they will never compass anything of His Knowledge except that which He wills.
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

The pronoun of the verb { يُحِيطُونَ } “compass” refers to either all that is in the heavens and the earth or to the letter haa’ (ـهـ) in Allaah’s saying:

{ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ] “What happens to them [the creatures] in the future and what happened to them in the past.” In the latter case, the meaning would be “Those who Allaah knows what happens to them in the future and what happened to them in the past, will never compass anything of His Knowledge except that which He Wills.”

In this statement, Allaah (تعالى) makes clear the perfection of His knowledge and the imperfection of the creature’s knowledge.

And thus, He (تعالى) compares His Attributes to that of His ‘ibaad in order that His perfection and the imperfection of the creatures become clearly evident. This is also clear in His saying:

كُلُّ مَنْ عَلَيْهَا فَانٍ
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

Whatsoever on it (the earth) will perish. And the Face of your Rabb, full of Majesty and Honour will abide forever. [Qur’aan, Soorat Ar-Rahmaan (55:26-27)].

As far as the word ‘ilm (knowledge) in His saying:

عِلْمِهِ ]
His Knowledge,”

it is an infinitive (verbal noun) denoting either

(a) the ‘ilm of His thaat (Essence) and sifaat (Attributes), or
(b) His ma’loom (What Allaah Knows).

Accordingly, the meaning of the aayah: {وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ} “And they will never compass anything of His Knowledge except that which He wills“, means either

(a) that we do not know anything about Allaah, His thaat, and His sifaat except that which He willed for us to know, or

(b) that we do not know of what Allaah knows except that which He willed to be known.

The aayah implies both meanings, and both are correct since we do not know of Allaah’s thaat or sifaat except that which He willed for us to know. Indeed, He is the One Who made it known to us that He ascended upon the ‘arsh (Throne); and He is the One Who taught us on the tongue of His Messenger [Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم] that He descends to the lowest heaven [in the last third of the night]; and this is the case with the rest of His sifaat: We have no knowledge of them except that He wills. Similarly, what Allaah knows regarding what is in the heavens and what is on the earth, our knowledge thereof is restricted to that which He willed for us to know. After all, He is the One Who informed us of the existence of the angels in the heavens and that there are seven heavens. So it is with respect to the rest of what Allaah knows, we are aware of that which He willed for us to know.

Even that which He has made known, many of us are unaware of it; the knowledge thereof are attained only if He wills. In the human being, there are many things which people [i.e. scientists] are not yet fully aware of. They gradually attained the knowledge that they knew not before. So, the aayah comprises both of the meanings discussed above.

Thus we do not know anything of what Allaah knows even that which concerns ourselves except that which He wills, and that we do not compass anything about Allaah’s thaat and sifaat except that which He wills. Therefore, whatever Allaah wills for His creatures to know, whether in relation to His thaat, sifaat, asmaa’ (Names), or Actions; or with respect to His creation or His legal ways which He revealed to His Messengers, then He (تعالى) will make it known for them.

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

Related Link: https://abdurrahman.org/asma-wa-sifaat-com/

The Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En]

Taken from the Lessons of Kitaab at-Tawheed of Shaykh Muhammad bin AbdulWahhaab, rahimahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah

List of The 99 Names of Allaah – Shaykh Uthaymeen – Dawud Burbank [PDF]

Download Complete Transcription of the the following Audio –  [PDF]

[Souncloud Audio Link

Decsription of the Names are transcribed from above Audio:

1st Name: الله  Allaah

Concerning the name Allaah, Ibn ul-Qayyim said in Midaarij us-Saalikeen:

“The name Allaah indicates all of the perfect names and lofty attributes in all three ways of indication since it indicates His Divinity, which indicates affirmation of all the characteristics of divinity for Him along with negation of their opposites for Him. So, the attributes of divinity are the attributes of perfection being free from any likeness with the creation and free of any deficiency or imperfection.”

And the author of the explainer of Kitaab at-Tawheed in Tayseer ul-`Azeez al-Hameed, brings a quote from Ibn ul-Qayyim also with regard to the excellent qualities of the name Allaah that Ibn ul-Qayyim rahimahullaah said:

As for the particular virtues of the meaning of this name Allaah then in this regard the most knowledgeable of the creation sallAllaahu `alayhi wa sallam himself said:

“I could not praise You enough as You deserve, You are as You have praised Yourself.”[1]

He said, so how could we enumerate the special virtues of the name of the One Who comprises every perfection unrestrictedly and every praise and commendation and every laudation and exaltation and all splendour and all perfection and all glory and all beauty and all good and all eminence and all generosity, excellence and goodness is for Him and is from Him.

So, this name Allaah is not mentioned upon a small amount of something except that it causes it to increase. Nor is it mentioned in a state of fear except that it removes it. Nor is it mentioned upon any misfortune except that it relieves it. Nor in any state of anxiety and distress except that it brings relief. Nor upon any state of difficulty except that it brings ease to it. None who is weak resorts to it except that it brings strength to him. Nor anyone in a state of humiliation except that it brings honour to him. Nor anyone in poverty except that he is enriched. Nor anyone who feels estranged and uneasy except that it causes him to feel at ease. Nor is it mentioned by one who has been overcome except that it brings aid and victory for him. Nor by one who is in straitened circumstances except that his difficulty is removed. Nor is it mentioned by a fugitive except that he finds refuge.

So, it is the name, meaning Allaah’s name Allaah, it is the name through which distress is removed through which the descent of blessings is sought and through which supplications are answered. Through it slips are corrected, sins are warded away and good deeds are brought closer.

It is the name with which the earth and heavens were established and with which the revealed books were sent down and with which the messengers were sent. With it the legislated laws were prescribed, through it the prescribed punishments were established and with it jihaad was prescribed.

Through this name the creation will become divided into the fortunate and the wretched. With it the true and tremendous day is established and with it, the scales of justice are set up, the bridge laid down and the Paradise and the Fire established. With it, the Lord of all creation is worshipped and praised, for its right the messengers were sent and it will be asked about in the grave and for it, there will be the resurrection. Dispute is regarding it and judgement is to it and alliance and enmity are for it. Through it those who know it and establish its rights will be the fortunate ones and through it those who are ignorant of it and leave its rights will be the wretched ones.

So, it is the reason for creation and command and through it, they are established and confirmed and to it they arrive at a conclusion. So, the creation comes about through it, returns to it and exists because of it. So, there is nothing in creation and no command nor reward and no punishment except that it starts from it and ends with it. That is what brings it about and its reason. Then he quotes the aayah:

رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

O our Lord, You have not created all of this without purpose, free and far removed are You from that. So save us from the punishment of the Fire.  (Soorah Aali `Imraan (3), aayah 191)

Then with regard to the name الله  Allaah, brief indication of the meaning which is – the One Who is truly venerated and worshipped, the One deserving that He be singled out with all worship because of His perfect attributes of divinity.

With regard to the 2nd name that the Shaykh quotes, الأحَد  Al-Ahad (the Unique), the One Who is alone and unique in every sense, the One alone in His oneness, in His self and in His attributes, alone in His divinity.

The 3rd name; الأعْلَى  Al-A’laa (the Most High), the One Who is above everything, having power and control over everything and the One Who is exalted above every deficiency.

The 4th name;  الأكْرَم Al-Akram (the Most Generous), the One unequalled in His perfect generosity.

The 5th name; الإله Al-Ilaah, the One Who alone deserves to be worshipped.

The 6th name; الأوَّل  Al Awwal (the First) and this name, the 6th and the 7th and the 8th and the 9th Al-Awwalu, W`al Aakhiru W`al Dhaahiru W`al Baatin, the Shaykh has put most of the names as you can see in alphabetical order. These 4 names are out of alphabetical order and put together because they are all explained in an authentic hadeeth in Saheeh Muslim explained by Allaah’s Messenger himself sallAllaahu `alayhi wa sallam.

So Al Awwal (the First), is the One Who was before everything without any beginning.

The 7th name;  الآخِر Al-Aakhir (the Last), the One who remains after everything else without any end.

The 8th name; الظاهِر Adh-Dhaahir (the Uppermost One), the One such that nothing is above Him, He is above everything and He encompasses everything with His Knowledge.

The 9th name;  البَاطِن  Al-Baatin (the Innermost One), the One Who encompasses and knows the innermost secrets of everything.

The 10th name; البارِئ  Al-Baari` (the Originator) the One Who by His power originated and created and fashioned the created beings upon their separate forms without any prior example to follow and Who created and fashioned the souls in the wombs.

The 11th name;   البَرّ  Al-Barr with a baa and a raa and a shaddah on the raa, Al-Barr (the Most Benign and Kind), the One Who treats the creation in an excellent and kind manner, Who does not interrupt His fine treatment of them and Who rectifies their affairs for them.

The 12th name;  البَصِير Al-Baseer (the All-Seeing), the One Who sees everything such that nothing whatsoever is hidden from Him.

The 13th name;  التَّوَّاب  At-Tawwaab (the One Who guides His servants to repent and accepts their repentance), the One Who guides the servants that they should repent to Him, grants to them that they should repent and accepts their repentance again and again.

The 14th name;  الجَبَّار Al-Jabbaar (the Exalted and Almighty Compeller), the One to Whose might everything in the creation submits and the exalted One Who rectifies the affairs of His creation for them and Who restores the weak and the broken-hearted.

The 15th name;  الحافِظ  Al-Haafidh (the Protector), the One Who alone guards and protects the heavens and the earth and whatever they contain and Who protects His servants from destruction and from evil.

The 16th name;  الحَسِيب  Al-Haseeb (the Reckoner Who suffices), the One Who preserves the deeds of the creation and will bring them to account for them and the One Who suffices and protects His servants.

The 17th name;  الحَفِيظ  Al-Hafeedh (the Guardian), the One Who protects the servants from harm and Who perfectly preserves whatever deeds His servants have done, not losing any of their deeds and the One Who preserves and protects His beloved servants from falling into sins and from Satan.

The 18th name;  الحَفِيُّ  Al-Hafiyy (the Benevolent), the One Who is ever kind to His servants and ever responding to supplication.

The 19th name;  الحقّ Al-Haqq (the True One), the One true and certain in His existence in His self, in His attributes, in His sayings and in His actions.

The 20th name;  المُبِين  Al-Mubeen (the Clear and Manifest One), the One Whose sole Lordship and right to worship is clear and manifest.

The 21st name;  الحَكِيم  Al-Hakeem (the All-Wise), the One fully wise in everything He decrees and fully wise in His sayings and in His actions. There is no deficiency or error in anything He decrees, says or does.

The 22nd name;  الحَلِيم  Al-Haleem (the forbearing), the One Who does not immediately punish His servants for their sins, their shirk and their unbelief but rather He gives them the opportunity to repent.

The 23rd name;  الحَمِيد  Al-Hameed (the One Who is deservedly praised), the One Who is praised and fully deserves to be praised for His self, for His perfect names, for His attributes and for His perfect actions.

He 24th name;  الحَيّ Al-Hayy (the Everliving), the Everliving Who always remains without any beginning and any end with perfect and everlasting life Who never dies nor passes away.

The 25th name;  القَيُّوم  Al-Qayyoom (the Self-Subsisting One), upon Whom everything depends, the One Who sustains everything that exists, the One Who has no need whatever of anything but rather everything in existence has total need of Him.

The 26th name;  الخَبِير  Al-Khabeer (the Fully Aware), the One knowing fully everything that is, has been or will be, knowing whatever will bring harm or benefit, knowing the true condition of everything and the outcome of everything.

The 27th name;  الخَالِق Al-Khaaliq (the Creator and Maker of everything), the One Who brought everything into existence after it had previously not existed, the One Who has always had the attribute of being the Creator even when there was no creation in existence.

That’s a fine point that Shaykh ul-Islaam ibn Taymiyyah brings out and makes clear, “This was Allaah’s attribute always that He did not become the Creator when the creation came into existence, rather He has always been the Creator. This has always been His attribute.”

The 28th name;  الخَلاّق Al Khallaaq (the Creator) who creates again and again, the One for Whom it is not difficult to create anything.

The 29th name;  الرَّؤُوف Ar-Ra’oof (the Compassionate and Kind), the One Who is kind and compassionate to His servants.

The 30th name;  الرَّحْمَان Ar-Rahmaan (the Extremely Merciful), the Merciful One Who has as His attribute mercy, the One possessing tremendous and extensive mercy.

The 31st name;  الرَّحِيم  Ar-Raheem (the Bestower of mercy), the One Who has mercy upon the creation.

As the verifier has mentioned, the difference between Ar-Rahmaan and Ar-Raheem is Ar-Rahmaan is with regard to the attribute of Allaah’s self, the attribute He has Himself of extreme mercy and Ar-Raheem is His bestowing mercy upon the creation with regard to His action.

The 32nd name;  الرَّزَّاق Ar-Razzaaq (the Great Provider), the One Who provides extensively for the whole of the creation whatever they need and Who also provides the provision of beneficial knowledge and eemaan for the hearts of His obedient servants indicating the rizq that is general, that which is for the whole creation that He provides whatever the whole creation needs with regard to provision and sustenance and the particular, that which He provides for His beloved servants, the provision in addition to the general provision, the particular provision, the special provision, that of beneficial knowledge and eemaan providing sustenance for the hearts of His believing servants.

The 33rd name;  الرَّقِيب  Ar-Raqeeb (the Ever Watchful Guardian), the One Who misses nothing whatsoever, being aware of all deeds and of whatever thoughts are contained in the hearts of the creation.

The 34th name;  السّلام As-Salaam (the Impeccable One or Flawless One without any defect), the One free of all imperfections and deficiencies because of His perfection in His self, His attributes and His actions and the One Who renders His creation safe from His punishing anyone who does not deserve punishment and Who renders the creation safe from His oppressing them.

The 35th name;  السَّمِيع  As Samee’ (the All-Hearing), the One Who has as His attribute perfect hearing, the One Who hears everything within the creation even that which is most quiet and secret.

The 36th name;  الشَاكِر  Ash-Shaakir (the Appreciative), the One Who rewards a small deed with a great reward as mentioned by AtTabaree and Ibn Katheer in their Tafseers in explanation of it.

The 37th name;  الشَّكُور  Ash-Shakoor (the One most ready to appreciate and reward abundantly). The One Who rewards abundantly and multiplies the rewards of His obedient servants for their deeds, deeds which He himself favoured them with, deeds which He Himself granted to them, the One Who does not allow any of their deeds to be lost.

The 38th name;  الشَّهِيد  Ash-Shaheed (the Witness), the One Who witnesses everything, that which is apparent and that which is hidden.

The 39th name; الصَّمَد  As-Samad (the Perfect Lord and Master upon Whom the whole of creation depends), the Lord and Master Whose control is complete, upon Whom the whole of the creation depends for its needs because of His perfection in His self, His names, His attributes and His actions. The One Who remains and never passes away, the One Who neither eats nor drinks, free of all needs.

The 40th name;  العَالِم  Al-`Aalim (the All-Knower of the seen and the unseen), the Knower of whatever is hidden and whatever is manifest.

The 41st name;  العَزِيز  Al-`Azeez (the Almighty or the Invincible), the Almighty One Whom nothing can overcome, the One mighty in vengeance when He punishes His enemies, the All-Powerful One Who overcomes all and before Whose Might all submit and Who has no need of anyone.

The 42nd name; العَظِيم  Al-`Adheem (the Tremendous One or the Magnificent), the One tremendous in greatness and the only One deservingly held in awe and venerated by the creation for His greatness in every sense.

The 43rd name;  العَفُوّ  Al-`Afuww with an `ain and a faa and a waaw with a shaddah on it (the One Who pardons again and again), the One Who continues to pardon the sins of His servants and leaves off punishment for them, the One Who pardons His slaves so that they do not suffer the consequences of their sins if they repent.

The 44th name;  العَلِيم Al-`Aleem (the All-Knowing) and here we’ll quote quite a longest saying from Imaam Ahmad in explanation of Al-`Aleem found in the book Ar-rad `ala al-Jahmiyyah that he said,

“He is the One Who knows everything in the seven heavens and the seven earths and whatever is between them and whatever is beneath the ground and whatever is in the depths of the oceans and who knows the place where every hair grows and every tree and the place where each leaf falls and the number of stones there are and the number of the grains of sand and the number of grains of soil and the weight of the mountains and all of the actions of the servants and the traces they leave behind and their speech and every breath they take, He knows everything, nothing is hidden from Him whilst He is upon the Throne above the seven heavens, He, the Perfect and Most High.”

So He knows whatever was, whatever is and whatever will be before it occurs and He knows the true and hidden reality of everything and He knows whatever is not going to be and how it would be if it were to exist and He has always been the All-Knowing, perfect in His knowledge.

The 45th name;  العَلِيّ  Al-`Aliyy (the Exalted), the Exalted One, Exalted in His attributes and His greatness, High Above what the wrongdoers say and the One Who is Himself above the creation ascended upon the Throne and the One Who has ascendancy over the creation by His might. The 3 meanings of Uluw are all affirmed for Allaah; the Uluw of His being exalted and far above what the wrongdoers say, Exalted in His attributes, the One Who is Himself above and is ascended upon the Throne and thirdly, the One Who has ascendancy by His Might over the creation.

The 46th name;  الغَفَّار Al-Ghaffaar (the Oft-forgiving), the One Who forgives the sins of His servants again and again whenever the servant repents and Who hides the sins of the servants and does not expose them.

The 47th name;  الغَفُور Al-Ghafoor (the One Who forgives extensively), the One Who covers up the sins of the servant to an extent that cannot even be comprehended and Who forgives them so that He does not punish them for those sins.

The 48th name;  الغَنِيّ Al-Ghaniyy (the Independent One Who is free of all need), the One Who has no need whatsoever of the creation, the One Who is free from any poverty or need, the One in Whose Hand lie the treasures of the heavens and the earth and of this world and the Hereafter.

The 49th name;  الفَتَّاح Al-Fattaah, with a faa and a taa with a shaddah on it and a alif and a haa, (the Judge and Opener Who distinguishes the truth from falsehood), the Judge Who judges between His servants with the truth and with justice, with His legislation and with His decree and Who is never unjust and the One Who opens the gates of mercy and provision and whatever is closed to His servants and Who opens the eyes and hearts of His servants for them to see the truth and the One Who aids and grants victory to His believing servants and Who distinguishes the truth from falsehood.

And the 50th name;  القَادِر Al-Qaadir (the Fully Able One), the One fully able to do anything He wills, nothing renders Him incapable or wearies him.

The 51st name;  القَاهِر Al-Qaahir (the Invincible Subduer), the One Who subdues His creation from above to Whom everything submits, none can repel what He ordains or depart from what He decrees.

The 52nd name;  القُدُّوس Al-Quddoos (the Pure and Perfect), the Pure and Exalted One, High Above every impurity, the One Whom the noble angels venerate, the One free of any opposites, rivals, consorts and children, having perfection as His attribute, the One declared free of all deficiencies and imperfections and free of having anyone with the like of His perfection or anyone close to it.

The 53rd name;  القَدِير Al-Qadeer (the All-Powerful), the One Who is able to do all things, nothing renders Him incapable or wearies Him, the One perfect in His power, the One Who by His power created everything in existence and with His power, He controls them, completes them and gives life and death to them and with His power, He will resurrect His servants and reward and punish them, whenever He wishes something, He says kun (be) and it is.

The 54th name;  القَرِيب Al-Qareeb (the One Who is near to the servants), He draws nearer to those who perform acts of worship and seek nearness to Him and He is close to their hearts, He is nearer to everyone who makes supplication to Him and also in addition, He is nearer to the people with His knowledge and awareness, witnessing and encompassing everything whilst He is above the Throne; `Arsh.

The 55th name;  القَوِيّ Al-Qawiyy (the One perfect in strength), the One fully able to do anything, none can overcome Him, none can repel His decrees.

The 56th name;  القَهَّار  Al-Qahhaar (the Overwhelming Subduer Who is never overcome), the One Who alone subdues the whole of the creation with His sovereign authority and power, nothing occurs except with His permission, everything submits to Him, the One Who subdues the most obstinate and renegade tyrants with His punishment and Who subdues the whole of the creation with death.

The 57th name; الكَبِير  Al-Kabeer (the Incomparably Great), the Tremendous One Who is greater than everything, everything else is insignificant before Him, He is greater than anything imagined by the creation.

The 58th name;  الكَرِيم  Al-Kareem (the Bountiful), the Generous One, abundant in good, the One Who causes and makes easy every good and Who bestows generously, the One so generous that He even bestows favours upon those Who reject His favours and then use them as a means to disobey Him.

The 59th name;  اللَّطِيف  Al-Lateef (the Subtle and Kind), the One Who is fully aware of the hidden details of all affairs and of that which will benefit the servants and Who is kind to them and causes that which is good for them to reach them by a means which they had no expectation of.

The 60th name; المُؤمِن   Al-Mu`min (the True and Trustworthy), the granter of security, the One Who is true in His words and true to the promise He has made to the servants and Who does not disappoint His believing servants, the One Who safeguards His servants in this world and the Hereafter and Who renders His beloved servants safe from His punishment and Who renders the whole of the creation safe from His oppressing them.

The 61st name,  المُتَعَالِي  Al-Muta’aalee (the Supreme and Exalted One), the One supremely exalted above everything by His power, the One exalted above His creation in His being above them, having power over them and His subduing them, the One High Above and far removed from having anything else like Him and the One free and far removed from the lies of those who invent lies against Him and free from the characteristics of the creation.

The 62nd name;  المُتَكَبِّر  Al-Mutakabbir (the One Supreme in Glory), the justly and rightfully proud, the One Who is alone truly High and Mighty, exalted in glory above everything, the One Who disdains and is exalted above all evil and oppression against His servants and above everything not befitting Him.

The 63rd name;  المَتِين  Al-Mateen (the Strong), the One mighty in strength, the Powerful One whose strength does not end and who does not experience any difficulty in His actions nor does He experience any tiredness.

The 64th name;  المُجِيب  Al-Mujeeb (the Responsive), the One who responds to supplications of those who call upon him wherever they are and whatever situation they are in, no matter how many they are in number and who responds in particular to those who submit to him and those in dire need.

The 65th name;  المَجِيد  Al-Majeed (the One Perfect in Glory and Honour), the One great in honour, the One greatly extolled and praised, the magnificent One, having the characteristics of glory, majesty, greatness and splendour, the One greater, more tremendous and more exalted than everything, the One glorified and venerated in the hearts of His beloved servants.

The 66th name;  المُحِيط  Al-Muheet (the All-Encompassing), the One Who encompasses everything with His power and with His knowledge and has fully enumerated everything and the One Who encompasses everything with His mercy and His subjugation.

The 67th name; المُصَوِّر   Al-Musawwir (the Bestower of forms), the One Who forms and fashions His creation however He wishes, the One Who gives form to everything in existence, giving each created thing a particular form and appearance, which distinguishes it from all other created things.

The 68th name;  المُقْتَدِر  Al-Muqtadir (the Omnipotent), the One Whose power is absolute, the One for Whom nothing is impossible, He is fully able to do whatever He wishes.

The 69th name;  المُقِيت  Al-Muqeet (the All-Powerful Maintainer), the All-Powerful, the Guardian Who witnesses everything, the One Who provides each created being with the sustenance it requires.

The 70th name;  المَلِك  Al-Malik (the King), the sole, absolute and true Sovereign King, complete and perfect in His Kingship, the One Whom there is no Kingship above His Kingship nor anywhere near it, everything being incomparable to Him and beneath Him, the Sovereign Owner of everything who does whatever He wishes with regard to the creation with nothing to prevent or hinder Him, whose commands are fully effective within His dominion, the king of all kings.

The 71st name;  المَلِيك  Al-Maleek (the Omnipotent Sovereign), the Sovereign Who is fully able to do whatever He wishes, the Tremendous King Who created and decreed everything.

The 72nd name;  المَولَى  Al-Mawlaa (the Patron Lord or the Master and Supporter), the One Who supports and aids the creation, supporting all of them in general and aiding the believers in particular, the Lord and Master who aids the believers against their enemies, the one who causes whatever will benefit His believing servants to reach them.

The 73rd name;  المُهَيْمِن  Al-Muhaymin (the Trustworthy and Ever Watchful Witness), the One Who witnesses all the deeds and sayings of the creation, the One Who sent down His book and is a witness to its truth, the trustworthy One Who confirms the truth of everything He says and the ever watching guardian over His creation.

The 74th name; النَّصِير   An-Naseer (the Helper), the One Who aids the believers against their enemies and makes their feet firm when they face the enemy and Who casts terror into the hearts of their enemies. [2]

The 75th name;  الوَاحِد  Al-Waahid (the One and Only), the One Who always has been and always will be One and alone with regard to His self, His dhaat, the One Who has no partner, no sharer and no equal.

The 76th name; الوَارِث  Al-Waarith (the Inheritor), the One Who remains forever, the One Who remains after everything else perishes, the One Who inherits the earth and everything upon it, the One Who remains forever and never passes away.

The 77th name;  الوَاسِع  Al Waasi’ (the Vast One), the One vast with regard to His attributes and characteristics such that none can fulfil and encompass the praise that is due to Him, the One vast and tremendous in His greatness, His authority and His sovereignty and the One Who encompasses the whole of creation with His generosity, His blessings and with the tremendous good which He grants to them and with His mercy.

The 78th name; الوَدُود  Al-Wadood (the Loving One and the Beloved One), the One Who loves His believing servants and the One Who is loved by them, the One Who loves His prophets and messengers and their followers and is loved by them such that nothing is more beloved to them than Him.

The 79th name;  الوَكِيل  Al-Wakeel (the Trustworthy Disposer of Affairs), the One Who is depended upon and is true to His promise, the all-encompassing guardian Who suffices those who place their trust and reliance in Him, the One Who takes care of the affairs of His creation with His perfect knowledge and power and so is the finest disposer of their affairs.

The 80th name;  الوَلِيّ Al-Waliyy (the Guardian Lord), the One Who aids, assists, guides and grants success to the believers, the Guardian, the Master of everything, in control of everything.

The 81st name;  الوَهَّاب  Al-Wahhaab (the Bestower), the One Who bestows His bounties universally and perpetually, giving them freely for no compensation, the One Who gives His bounties throughout the ages to all the inhabitants of the heavens and the earth, the One Who alone grants health, wellbeing and strength, the One Who grants guidance, successful attainment of what is correct; tawfeeq and firmness upon His religion to the believers.

Then with regard to the rest of the names then the Shaykh has taken them from the authentic Sunnah:

The 82nd name;  الجَمِيل  Al-Jameel (the Beautiful One), the One beautiful in His self, in His names, His attributes and His actions, the One such that everything beautiful in existence is a result and an effect of His beauty, the One so beautiful that when the people of Paradise see Him in Paradise, they forget all the delights and bliss which they enjoy in Paradise because of His beauty, the One perfect in beauty such that nothing is like Him.

The 83rd name; الجَوَاد   Al-Jawaad (the Munificent), the One Whose generosity covers everything in existence, the One Who gives liberally and generously to those in need even when they reject and disbelieve in Him, the One who from His generosity has prepared in Paradise for His believing servants that which no eye has ever seen, no ear has ever heard of and which has never been imagined by anyone.

The 84th name;  الحَكَم  Al-Hakam (the Judge), the One Who judges between the creation in this world by His revelation and Who judges between them in the Hereafter with His knowledge and Who establishes justice for those who have been wronged by others.

The 85th name;  الحَيِّي  Al-Hayyiyu (the One Who honourably disdains anything unbecoming His mercy and generosity), the One Who honourably disdains to leave the servants who supplicate to Him empty handed, the One Who covers up the sins of the servants and does not expose them, the One Who does not do anything unbecoming His extensive mercy, His perfect generosity and His forbearance, rather He pardons the faults of the servants and covers them.

The 86th name;  الرَّبّ  Ar-Rabb (the Lord and Nurturer) the Lord and Master who has none like Him in His Lordship, the One Who nurtures and rectifies the affairs of the creation by the favours which He showers upon them, the Sovereign Owner Who alone creates and commands, the One Who controls the affairs and grants blessings, the One Who nurtures, the Creator, the Provider, the One Who aids and the One Who guides.

The 87th name;  الرَّفِيق  Ar-Rafeeq (the Gentle), the One Who is gentle with His servants, gentle in His actions having created the creation in stages in accordance with His wisdom and gentleness.

The 88th name;  السُّبُّوح  As-Subbooh (the Venerated and Perfect), the One venerated and declared free of every deficiency, the One Whom the angels venerate.

The 89th name;  السَّيِّد As-Sayyid (the Lord and Master), the Owner of the whole creation, all of the creation are His slaves, the Lord Whom all of the creation are in total need of.

The 90th name;  الشَّافِي  Ash-Shaafee (the One Who cures), the One Who alone removes from the servants that which causes harm or pain to their hearts and their bodies, the One Who cures whomever He wills such that none can cure except Him.

The 91st name;  الطَّيِّب AtTayyib (the Pure One), the One perfect and rightly declared free of all deficiencies and shortcomings.

The 92nd name;  القابِض  Al-Qaabid and the 93rd name; البَاسِط  Al-Baasit  . It’s befitting that they are mentioned together. Al-Qaabid (the Withholder) and Al-Baasit (the Granter of ample provision). Then with regard to Al-Qaabid; the One Who withholds His provision and other than it from the servants in accordance with His wisdom and subtle kindness and the One Who takes the souls at the point of death and Al-Baasit; the One Who grants ample and extensive provision to His servants and the One Who diffuses the souls of the living in their bodies.

The 94th and the 95th name which again it is befitting that they are mentioned together.   المُقَدِّم Al-Muqaddim (the One Who gives precedence) and  المُؤَخِّر Al-Mu`akhkhir (the One Who puts back).Then with regard to Al-Muqaddim (the One Who gives precedence), the One Who gives precedence to whatever He loves should be given precedence to with regard to their status and their order in accordance with His wisdom and Al-Mu`akhkhir; the One Who puts back whatever He wishes, putting back whatever wisdom and rectitude necessitates should be put back.

The 96th name; المُحْسِن   Al-Muhsin, the One Who acts in a good and fine manner, the One such that all His actions are perfect.

The 97th name;  المُعْطِي  Al Mu’tee (the Giver), the One Who gives to whomever it is fitting should be given.

The 98th name; المَنَّان  Al-Mannaan (the Beneficent Bestower of bounties), the One such that all favours and blessings originate from Him, He is the One Who granted them and favoured the creation with them.

The 99th name; الوِتْر  Al-Witr (the One Who has no partner nor anyone like Him), He Who is One in His self, One in His attributes, One in His actions, having no partner and no helper, Subhaanahu Wata’ala.

Footnotes:

[1] Reported by Muslim from the hadeeth of A’ishah radiyAllaahu `anha.

[2] Translator’s side point: Al-Asbahaanee said in his book Al-Hujjah with regard to this name An-Naseer (the Helper) because of its meaning, he said “It is right and proper that every person when he sees an evil being done that he should forbid it and he should firmly believe that Allaah will help him because Allaah, the Mighty and Majestic said:

“If you give aid to Allaah’s religion, He will help you.”

Then he said “So everyone who wishes by his saying and his action to attain the pleasure of Allaah then Allaah will aid and help him.”

Transcribed by Saima Zaher
Reviewed, edited and formatted by AbdurRahman.Org

Related Link:

Kitaab-ut-Tawheed – Explanation of Imam al-Sa’di – Dawud Burbank [Audio Series|En]

https://abdurrahman.org/asma-wa-sifaat-com/

العليم al-‘Aleem: One of the names of Allaah

  العَلِيم Al-`Aleem (the All-Knowing) and here we’ll quote quite a longest saying from Imaam Ahmad in explanation of Al-`Aleem found in the book Ar-rad `ala al-Jahmiyyah that he said,

“He is the One Who knows everything in the seven heavens and the seven earths and whatever is between them and whatever is beneath the ground and whatever is in the depths of the oceans and who knows the place where every hair grows and every tree and the place where each leaf falls and the number of stones there are and the number of the grains of sand and the number of grains of soil and the weight of the mountains and all of the actions of the servants and the traces they leave behind and their speech and every breath they take, He knows everything, nothing is hidden from Him whilst He is upon the Throne above the seven heavens, He, the Perfect and Most High.”

So He knows whatever was, whatever is and whatever will be before it occurs and He knows the true and hidden reality of everything and He knows whatever is not going to be and how it would be if it were to exist and He has always been the All-Knowing, perfect in His knowledge.

[SourceThe Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]

One of the Names of Allaah (سبحانه و تعالى) is العليم al-‘Aleem:

The One Who knows what has been and what will be; Who ever has known, and ever will know, what has been and what will be; His knowledge comprehends all things, the covert and the overt, the small thereof and the great, the possible and the impossible, the lofty and lower spheres, etc. in the most complete manner. Nothing is concealed from Him in the earth or in the heavens.

[See Shaykh as-Sa’dee’s Tayseer Al-Kareem Ar-Rahmaan fee Tafseeri Kalaamil-Mannaan [‘Unayzah, Saudi Arabia: Saalih bin Saalih Center Publish. 1412/1992)], vol. 5, p. 299.

Posted from: Allaah Knows what happens to His creatures in this world, and what will happen to them in the Hereafter – Shaykh Uthaymeen | Dr. Saleh as-Saleh

Related Link: https://abdurrahman.org/asma-wa-sifaat-com/

Allaah Knows what happens to His creatures in this world, and what will happen to them in the Hereafter – Shaykh Uthaymeen | Dr. Saleh as-Saleh

Bismillaah

The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

[Five]: Then Allaah (سبحانه و تعالى ) said in the Fifth Statement:

 يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
And Allaah Knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter.
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

Knowledge, according to the scholars of usool (the fundamental principles of deen), is the definitive comprehension of a thing in conformity with its true nature.Thus, the lack of comprehension is ignorance, the indecisive comprehension is doubt, and the assertive comprehension that does not concur with reality is compounded ignorance.

For example, if you were asked, “When did the expedition of Badr [59] take place?” And you say, “I do not know,” then this is ignorance. If you were asked the same question and you said, “It happened in the second or the third year of hijrah,” then this is doubt.[60] And if your answer to the same question was, “The fifth year,” then this is compounded ignorance.[61]

Allaah, the Most Mighty and Most Majestic, knows things comprehensively and with perfection, overall and in detail. His knowledge is unlike the knowledge of ‘ibaad. That is why He said:

 يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
And Allaah knows what happens to them [the creatures] in the future and what happened to them in the past.[62]

The conjunctive noun {ما} is a form of generalization (gram.) This comprises everything be it small or great, or whether it is from the actions of Allaah or from the creatures’ deeds.

Knowing what happens to them in the future implies that Allaah (سبحانه و تعالى) is not unaware of the future, and that His knowledge of the past necessitates that He does not forget the past. That is why when Fir’awn said to Mûsa (alaihissalam):

قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ
“What about the generations of the old?” [Qur’aan, Soorat Taha (20:51)].

Mûsa (alaihissalam) replied:

قَالَ عِلْمُهَا عِندَ رَبِّي فِي كِتَابٍ ۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى

The knowledge thereof is with my Rabb, in a Record. My Rabb is neither unaware nor He forgets. [Qur’aan, Soorat Taha (20:52)].

This means that Allaah (سبحانه و تعالى) is neither unaware of the future nor does He forget the past.

Footnotes:

[59] The Battle of Badr occurred between the army of the believers lead by Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and the polytheists of Quarysh and it took place on the 17th of Ramadaan of the second year of Hijrah.

[60] Because you give another answer, which you think has the same possibility of being the truth.

[61] This is known as al-jahlul-murakkab, which is to comprehend something in a way contrary to its true reality. [See Shaykh Ibn ‘Uthaymeen’s Sharh Thalaathat Al-Usool (Burmingham, UK: Al-Hidaayah Publication, 1st. ed. 1418/1997)], p. 37.

[62] This is one of the meanings of this great aayah. It signifies that Allaah’s knowledge encompasses everything in the past, present, and the future; nothing escapes Allaah’s knowledge.

Note: One of the Names of Allaah (سبحانه و تعالى) is العليم al-‘Aleem:

The One Who knows what has been and what will be; Who ever has known, and ever will know, what has been and what will be; His knowledge comprehends all things, the covert and the overt, the small thereof and the great, the possible and the impossible, the lofty and lower spheres, etc. in the most complete manner. Nothing is concealed from Him in the earth or in the heavens.

[See Shaykh as-Sa’dee’s Tayseer Al-Kareem Ar-Rahmaan fee Tafseeri Kalaamil-Mannaan [‘Unayzah, Saudi Arabia: Saalih bin Saalih Center Publish. 1412/1992)], vol. 5, p. 299.

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

Related Links:
https://abdurrahman.org/asma-wa-sifaat-com/

Differing and Fitan increased after the Excellent Generations had Passed Away – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 53: Point 90C
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

..So the affair remained in order until the Khilaafah of Banu so and so then the times changed. The people deteriorated greatly and innovations became widespread, and there came to be many callers to other than the way of the truth and the Jamaa`ah. Trials occurred regarding everything that neither Allaah’s Messenger sallAllaahu `alayhi wa sallam nor any of his companions had spoken about.

[Souncloud Audio Link

Transcribed Audio:

His saying, “So the affair remained in order until the Khilaafah of Banu (tribe) of so and so. Then the times changed greatly and innovations became widespread,” Differing increased and fitan (trials and tribulations; discord) increased after the excellent generations had passed away until there came the time of the `Abbaasiyyeen; the `Abbaasid Khaleefahs and Al-Ma`moon al-`Abbaasee appeared amongst them.[1] And he was followed by Al-Mu`tasim and by Al-Waathiq and they adopted the saying of the Jahmiyyah; this deviant sect and they wanted to force the people of the Sunnah upon the saying that the Qur’aan is created. And they killed some of the Imaams and they lashed others from them. However, the truth remains firm and all praise is for Allaah; it does not depart.

His saying, “and the callers to other than the way of the truth and of the Jamaa`ah became many.” Many people today say that they are du`aat (callers) and that they are Jama`aat (groups) and there are sects beneath this cover of da`wah (calling); being du`aat (callers) and what they want is to call the people to misguidance except for those whom Allaah has mercy upon from those who remain upon the call to the Book and the Sunnah and the methodology; way of the Messenger sallAllaahu `alayhi wa sallam in his call. Then this one is upon truth and this is the call of truth. Not everyone who carries the name of giving da`wah will be correct until his methodology (manhaj) is looked into, the methodology, which he precedes upon. So if he precedes upon that which the Messenger sallAllaahu `alayhi wa sallam and his companions were upon, then he is a caller to truth. And if he is contrary to that which the Messenger sallAllaahu `alayhi wa sallam was upon in the methodology of da`wah then he is upon baatil (falsehood). So a person should not be deceived by someone saying that he is from the du`aat (callers) for indeed there are du`aat (callers) who are at the gates of the Hellfire and whoever obeys them, they will throw him into it just as he sallAllaahu `alayhi wa sallam said.[2] And therefore, the author said, and there became many callers to other than the way of truth and the Jamaa`ah.” Just as is the case now. There are many who claim that they are calling to Islaam underneath this cover. So if their manhaj (methodology) is looked into and their activities then they are found to be in total opposition to Islaam.

His saying, “And trials came about with regard to everything, which Allaah’s Messenger sallAllaahu `alayhi wa sallam had not spoken about nor anyone from his companions radiyAllaahu `anhum (may Allaah be pleased with them). Speech became plentiful and differing and rumour mongering and claims of knowledge. However, all of this will fade into insignificance and what is indicated by the Book and the Sunnah will remain and it is the sound methodology and the straight path. However, this requires two matters:

  • Firstly, Al-`ilmu-Naafi’: Beneficial Knowledge; `ilm by which that which the Messenger sallAllaahu `alayhi wa sallam and his companions and those who followed them upon good were upon.
  • Secondly, As-Sabaru Wath-Thabaat: Patience and firmness and that you do not move away; depart along with the discord; trials and tribulations or along with the callers to misguidance. Rather, that you should be thaabit (firm) and be patient upon whatever strikes you from rebukes and blame or threats. As long as you are upon the truth then be patient.

وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ

And have patience upon whatever befalls you. Indeed that is from those affairs which Allaah has firmly commanded. (Soorah-Luqmaan (31), aayah 17)

Footnotes:

[1] Translator’s side point: At the beginning of the time of the `Abbaasids and this Khaleefah Al-Ma`moon, he became the Khaleefah in the year 198; the end of the 2nd century.

[2] Translator’s footnote: This is part of the hadeeth of Hudhayfah radiyAllaahu `anhu and it contains the wording that Hudhayfah radiyAllaahu `anhu said; the famous hadeeth about the different stages in the future, what will happen to this religion, we used to be upon good, we used to be upon evil, he mentions then that Allaah gave this good to us, will there be any evil after this good?

He said within that hadeeth:

“I said, so will there be any evil after this good?” So he sallAllaahu `alayhi wa sallam said, “Yes, there will be callers at the gates of the Hellfire, whoever responds to them in that, they will cause him to be cast into it.” He said, “I said, O Messenger of Allaah, describe them to us.” So he said, “They have our skin and they speak with our tongue.” So, I say, “What do you command me if that reaches me?” He said, “That you adhere to the united body of the Muslims upon the truth and to their ruler.”

Reported by Al-Bukhaariyy in his Saheeh, 3606 and 7084 and reported by Muslim (1847).

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

The Killing of Uthmaan ibn ʻAffān (radiyAllaahu anhu) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 53: Point 90B
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

This is how the religion was until the Khilaafah of `Umar ibn al-Khattaab; the single Jamaa`ah. And likewise in the time of `Uthmaan. Then when `Uthmaan radiyAllaahu `anhu was killed, schism; splitting and differing and innovations came about. The people split into parties and sects. Amongst the people were those who remained upon the truth when the changes first started to occur; they spoke with it, acted upon it and called the people to it.

[Souncloud Audio Link

Transcribed Audio:

His saying, “This is how the religion was till the time of `Umar ibn al-Khattaab radiyAllaahu `anhu; the single Jamaa`ah. And likewise in the time of `Uthmaan.” In the lives of the companions and the taabi`een (the next generation after companions), those who opposed the truth kept themselves hidden and they concealed themselves amongst the people such as the Qadariyyah and other than them and that was on account of the strength of Islaam and the strength of the Muslims until the Jews infiltrated. A Jewish man from Yemen who was called Ibn As Sawdaa` `Abdullaah ibn Sabaa`; the Jew. So, he came to Al-Madeenah and he manifested Islaam in the caliphate of `Uthmaan radiyAllaahu `anhu and he began speaking ill of `Uthmaan in gatherings because he was just claiming to be a Muslim as a plot against Islaam.[1]

Then he started spitting out his poison in gatherings and the foolish people attended and the scoundrels, evildoers and the ignorant ones. And some people or indeed many people desire vilification, they like to hear people being abused, been spoken ill of and they like qeel wa qaal (rumour mongering). So therefore they gathered around him.

And when his reality became known and he was expelled from Al-Madeenah, he went off to Egypt and he found a village in Egypt, which was famous for dissension, splits and the like. So he immersed himself in it and he spread his poison in it and he vilified; spoke ill of `Uthmaan. Then in the end, he organised a group of them having weapons and strength. So they came to `Uthmaan radiyAllaahu `anhu and raised objections to him and declared him to be in error. So `Uthmaan radiyAllaahu `anhu responded to them and refuted them; refuted their doubts. Then they went back.

Then they rebuked themselves whilst they were on the way and they said we have achieved nothing then they went back to `Uthmaan radiyAllaahu `anhu and they encircled him whilst he was in his house and the companions wanted to defend the Khaleefah. However, `Uthmaan radiyAllaahu `anhu forbade that for fear of fitnah (discord) and for fear of shedding blood hoping that the affair could be dealt with upon the basis of discussion and examination. He wanted to convince them. However, when they saw that they could not reach anything by using evidence then they sprang upon him during the night whilst the rest of the people were sleeping and they killed him radiyAllaahu `anhu.

When they saw that their false doubts had been refuted and that they were not going to be accepted then they ceased the opportunity at a time of inattentiveness. And most of the people were performing Hajj and the people still in Madinah were asleep in security and the matter was under discussion and being examined. So they sprang upon him by night, may Allaah disfigure them. They sprang upon in his house and they killed him as a martyr radiyAllaahu `anhu whilst he was reciting the Qur’aan and he had the mushaf; the written copy of the Qur’aan so that his blood spilled onto the mushaf radiyAllaahu `anhu. So then fitnah (discord) occurred.[2]

And this filthy one (Abdullaah ibn Sabaa), he claims that the Khilaafah should’ve been for `Aliyy and that it was not for Aboo Bakr nor for `Umar nor for `Uthmaan. Rather, that it should’ve been just for `Aliyy and that `Aliyy was the wasiyy (the one personally appointed to take over) by Allaah’s Messenger sallAllaahu `alayhi wa sallam and that those people had wrongfully seized the Khilaafah and taken it by force from `Aliyy. And the amazing thing is that `Aliyy radiyAllaahu `anhu did not claim this nor did he seek the Khilaafah nor did he say “I have more right to it”; rather, he gave the bay`ah (the pledge) and he heard and obeyed his brothers, the rightly guided Khulafaa· radiyAllaahu `anhum ajma`een jamee`an; all of them.

So then al-fitnah discord occurred between the Muslims and fighting occurred between the Muslims on account of this filthy one, this one who infiltrated the ranks of the Muslims. However, Allaah caused his hopes to become frustrated. It is correct that tribulations occurred between the Muslims, some of them were killed. However, this did not do anything to Islaam. Islaam and all praise is for Allaah remained strong and established and he did not damage Islaam at all.

And he and the Jews did not damage this religion and all praise is for Allaah. Yes, some calamities occurred for the companions and discord and fighting, however, this was all in the cause of Allaah, radiyAllaahu `anhum wa ardaahum (may Allaah be pleased with them and cause them to be pleased). And this filthy one did not really achieve anything and all praise is for Allaah.

So this is a summary of the affair of the fitnah (discord), which came about on the killing of `Uthmaan radiyAllaahu `anhu. And this is something which shows that it’s not permissible to rebel against the ruler and that rebelling against him brings about evil in the nation and the shedding of blood and the people have continued to suffer from fitan (discord) from that time till this time of ours now; and you know about the callers to discord, those who call to fitnah (discord) and to rebellion against the rulers and with the excuse of correcting the evil. The Mu`tazilah arose and the Khawaarij, all of them from this aspect and they still continue until this time.

His saying, “So when `Uthmaan radiyAllaahu `anhu was killed then schism; splitting and differing came about and innovations.” It is obligatory to beware of the callers to misguidance and their affair should not be treated lightly and that it is not permissible to speak against the rulers. And therefore he sallAllaahu `alayhi wa sallam enjoined hearing and obeying and not rebelling against those in charge of the affairs even if they are tyrannical and even if they oppress and even if they are sinful as long as they do not reach the level of clear and open kufr (disbelief). This is how Allaah’s Messenger sallAllaahu `alayhi wa sallam enjoined this.

His saying, “And the people became sects. So from the people were those who remained firm upon the truth when things first changed; and who spoke with it and acted upon it and called to it.” When the firq (sects) came about and differing, then Allaah caused the people of the truth to remain firm upon the truth and upon the Sunnah and they preceded upon that which the Messenger sallAllaahu `alayhi wa sallam and his companions radiyAllaahu `anhum had been upon. And the other sects contradict it, what the Messenger sallAllaahu `alayhi wa sallam and his companions had been upon. So therefore they became deserving of the threat of the Fire in accordance with the degree of what occurred from them.

Footnotes:

[1] Translator’s side point: `Abdullaah ibn Sabaa`; founder of the religion of the Raafidah Shee`ah.

[2]  You can refer to two books here;

(1) Itihaaf al Jamaa`ah of the noble Shaykh Hamood at-Tuwayjiree rahimahullaah and

(2) Fitnat Maqtal ‘Uthmaan of Dr. Muhammad al-Gabaan – a book of research about this whole issue of the killing of `Uthmaan radiyAllaahu `anhu.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Links:

https://abdurrahman.org/rulers/

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Allaah hates not to be asked, and the son of Adam hates to be asked – Tafseer Ibn Katheer

The Command to call upon Allah By His grace and kindness

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord said: “Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!
( Soorah Ghafir 40:60)

Allah encourages His servants to call upon Him, and He guarantees to respond.

Sufyan Ath-Thawri used to say:

“O You Who love most those who ask of You, and O You Who hate most those who do not ask of You, and there is no one like that apart from You, O Lord.” 

This was recorded by Ibn Abi Hatim.

Similarly; the poet said:

“Allah hates not to be asked, and the son of Adam hates to be asked.”

Qatadah said that Ka`b Al-Ahbar said,

“This Ummah has been given three things which were not given to any nation before, only to Prophets.

(1) When Allah sent a Prophet, He said to him, `You are a witness over your nation.’ But you have been made witnesses over mankind;

(2) It was said to the Prophets individually, `Allah has not laid upon you any hardship in religion,’ but He said to this entire Ummah: (and﴿ Allahhas not laid upon you in religion any hardship) (22:78) and

(3) It was said to the Prophets individually; `Call upon Me, I will answer you,’ but it was said to this Ummah, (Call upon Me, I will answer you).”

This was recorded by Ibn Abi Hatim.

Imam Ahmad recorded that Al-Nu`man bin Bashir, may Allah be pleased with him, said, “The Messenger of Allah said:

(Indeed the supplication is the worship. )” Then he recited,

(And your Lord said: “Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!”).

This was also recorded by the Sunan compilers; At-Tirmdhi, An-Nasa’i, Ibn Majah, and Ibn Abi Hatim and Ibn Jarir. At-Tirmidhi said, “Hasan Sahih.” It was also recorded by Abu Dawud, At-Tirmidhi, An-Nasa’i, and Ibn Jarir with a different chain of narration. Allah’s saying:

(Verily, those who scorn My worship) means, `those who are too proud to call on Me and single Me out,’

(they will surely enter Hell in humiliation!) means, in disgrace and insignificance. Imam Ahmad recorded from `Amr bin Shu`ayb from his father, from his grandfather that the Prophet said:

(The proud will be gathered on the Day of Resurrection like ants in the image of people, and everything will be stepping on them, humiliating them, until they enter a prison in Hell called Bulas. They will be fed flames of fire, and given for drink a paste of insanity dripping from the people the Fire.)”

Source: Tafseer Ibn Katheer, Dar-us-Salam English Publication

Allaah’s kursi extends over the heavens and the earth encompassing them all – Shaykh Uthaymeen | Dr. Saleh as-Saleh

Bismillaah

The following is excerpted from the Shaykh Uthaymeen’s explanation of Aayatul-Kursi, Translated by Dr. Saleh as-Saleh rahimahullaah

[Seven]: Then Allaah, the Most High, said:

وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

His kursi extends over the heavens and the earth encompassing them all, He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

The kursi [literally: footstool] is mawdi’ul qadamayn (place of the Feet) of Allaah, Most Mighty and Most Majestic, and it is before the ‘arsh like a front to it. This was authentically related by ibn ‘Abbaas (رضي االله عنهما) in a mawqoof [63] type of narration. This is agreed upon by the majority of ahlussunnah wal jamaa’ah. In fact, this is asserted by Shaykh-ulIslam Ibn Taymeeyah, [Imaam] Ibnul Qayyim, and others from the people of knowledge and from the verifying scholars.

Some have said that al-kursi is the ‘arsh itself. However, this is not true because the ‘arsh is greater, more spacious, and more profound in its extent of encompassing than al-kursi. It has also been narrated on the authority of ibn ‘Abbaas (رضي االله عنهما) that al-kursi represents Allaah’s Knowledge. But I do not think that this narration is authentic because this meaning (i.e. knowledge) is not the true meaning for the word al-kursi in the classical Arabic language nor in the common (‘urfi) language. In fact, it is very unlikely that this transmission from ibn ‘Abbaas (رضي االله عنهما) is an authentic one [64]. Hence, al-kursi is mawdi’ul qadamayan.

The greatness of al-kursi is clearly stated in the hadeeth in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“The seven heavens and the seven earths by the side of al-kursi are naught but as a ring thrown down in a desert land, and such is al-kursi with respect to al-’Arsh (the Throne).” [65]

This hadeeth indicates the vastness of these immense creations and which are, with respect to us, from the world of al-ghayb. That is why Allaah سبحانه و تعالى says:

أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ

Have they not looked at the heavens above them, how We have made it and adorned it, and there are no rifts in it. [Qur’aan, Soorat Qaaf (50:6)].

He سبحانه و تعالى did not say: “Have they not looked at al-kursi (or al- ‘arsh)…,” because this is something that is not seen by us.

Had it not been that Allaah had informed us about it (al-kursi or al-‘arsh), we would not have known of it.

Allaah’s saying: “His kursi extends over and encompasses the heavens and the earth”, supports the opinion held by Shaykh-ul-Islam Ibn Taymeeyah and by other verifying scholars that the heavens and the earths all have a spherical shape, because this is a matter acknowledged by sensory perception, and through information, though the latter method may have been hidden from many of the preceding people. The proof for this from the Qur’aan is in the saying of Allaah, the Most High:

إِذَا السَّمَاءُ انشَقَّتْ
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ
وَإِذَا الْأَرْضُ مُدَّتْ 

When the heaven is split asunder [on the Day of Resurrection], and listens and obeys its Rabb,—and it must do so; And when the earth is stretched forth…[Qur’aan, Soorat Al-Inshiqaaq (84:1-3)].

Allaah’s saying: “And when the earth is stretched forth,” necessitates that it is now unstretched. In addition, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said that on the Day of Resurrection, the earth will be stretched forth like stretched leather, the example of which is drawn for emphasis. [66]

Another proof is the saying of Allaah, the Most High:

يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ

Yukawwiru the night around the day [making it to be a covering upon the day] and Yukawwiru the day around the night. [Qur’aan, Soorat Az-Zumar (39:5)].

Yukawiru means: “to wind round,”[67] like in our saying, “the akwaar (singl. kawr) of the turban,” meaning the turns of the turban upon the head.

We know that the day and night succeed each other upon earth and in doing so, this entails that the earth is spherical, because a thing would not be wound around in a round form except upon something ball-shaped. Nowadays, it is witnessed that the earth is spherical in form.

The fact that al-kursi extends over and encompasses the heavens and the earth is evidence that it is wound round in a round form.

Regarding al-‘arsh, it has been reported that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) described it as being like a dome above the heavens.[68] The dome-shape being round but neither fully spherical nor flat, and its middle is high like that of a tent. [69]

Then, Allaah, the Most High, said:

وَلَا يَئُودُهُ حِفْظُهُمَا

And He [Allaah سبحانه و تعالى] feels no fatigue in guarding and preserving them [i.e. the heavens and the earths].

This attribute of Allaah [feeling no fatigue] is an Attribute of negation. So, what are the Attributes required for guarding and preserving [the heavens and the earths] such that we know that this negation [of fatigue] is in fact an affirmation of their perfection? It is essential that the guarding and preserving require Life, Knowledge, Ability, Might, Mercy, and possibly other attributes. What is important is that the negation implies the perfection of Allaah’s Knowledge, Ability, Might, and Mercy as well as the other related Attributes that are entailed by His (سبحانه و تعالى) preserving and guarding.

Footnotes:

[63] Mawqoof: lit. “stopped”. It is a narration from a companion only. The hadeeth attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is called marfoo’. Shaykh Ibn ‘Uthaymeen (rahimahullaah) commented, “Had it not been that Ibn ‘Abbaas (رضي االله عنهما) is one whom it is said that he takes from the Israelite transmissions (israa’eeliyyaat: narrations from the traditions of the People of the Book), we would have said that this transmission (regarding al-kursi) takes the form of marfoo’ tradition, because it deals with knowledge of al-ghayb (the world of unperceived realities). When it comes to this kind of knowledge, there is no room for ijtihaad (scholarly deductions). When a sahaabi (companion) says or does something which is not within the scope of ijtihaad, then it takes the marfoo’ type of tradition. The exception, however, is that if the narration from the sahaabi is of the form of akhbaar (news telling, relating information), then, if it is known that a sahaabi narrates from Bani Israa’eel, his transmission would not be marfoo’ because of the possibility that its source may be from Bani Israa’eel (an Israelite transmission). Knowing that the scholars are scrupulous in their inspection of what is attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), they do not rule that a particular transmission is marfoo’ except when all of the possibilities that may hinder this ruling are ruled out.” Tafseer Aayat Al-Kursi, pp. 19-20.

Note: This report from Ibn ‘Abbaas is related by ‘Abdullaah Ibn al-Imaam Ahmad (As-Sunnah: 586), Ibn Abee Shaybah (al-‘Arsh: 61), Ibn Khuzaymah (At-Tawheed: 248), and by alHaakim (Al-Mustadrak: 2:282) who said it is saheeh according to the conditions of alBukhaari and Muslim. Imaam ath-Thahabi agreed to the authentication of al-Haakim. Ad-Daaraqutni reported it in his book As-Sifaat (36) as mawqoof from Ibn ‘Abbaas.

Shaykh al-Albaani said: “Its isnaad is saheeh, and its narrators are all reliable.” (Mukhtasar Al-’Uluw: 45).

[64] Shaykeh-ul-Islam Ibn Taymeeyah (Al-Fataawaa, 6:584), and Shaykh al-Albaani (AsSilsilah As-Saheehah, no. 109), stated the weakness of this narration from Ibn ‘Abbaas (رضي االله عنهما).

[65] Reported by Ibn Abee Shaybah (Al-‘Arsh, 58), and by Al-Baihaqi (Al-Asmaa’ wasSifaat, 862) with both narrations being from the way of Abee Thar (radhi Allaahu anhu). Shaykh al-Albaani (As-Silsilah As-Saheehah, no. 109) stated that there is no single authentic hadeeth attributed to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) regarding al-kursi except this one.

[66] Reported by Ibn Jareer at-Tabari (Tafseer at-Tabari, 30:115-116) on the authority of ‘Ali Ibn al-Hussain. The transmission, however, is mursal.

Note: A hadeeth is categorized as mursal when the link between the taabi’ee (successor of the sahaabah) and the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is missing.

[67] The infinitive noun is takweer, which means to round a thing in a round form.

[68] This has been reported in Sunan Abee Daawood (English Translation), no. 4708 and in the Sunnah by Ibn Abee ‘Aasim, no. 575, and by others. There is disagreement regarding the authenticity of its isnaad. Imaam ath-Thahabai and other scholars of hadeeth including al-Albaani graded its isnaad as weak. Imaam Ibn al-Aye supported its authenticity. The text describing al-‘Arsh as a dome over the heavens is supported by the context of an authentic narration reported by Imaam al-Bukhaari in his Saheeh (Arabic/English), vol. 9, no. 519 and in which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

“There are one-hundred degrees in al-Jannah which Allaah has prepared for those who carry on jihaad in His Cause. The distance between every two degrees is like the distance between the sky and the earth, so if you ask Allaah for anything, ask Him for the Firdaws for it is the middle and highest part of al-Jannah and at its top is al-‘Arsh of ar-Rahmaan (Allaah), and from it gush forth the rivers of al-Jannah.”

The ‘Arsh being the roof of the Firdaws, which is the middle and highest part of alJannah, indicates that it has a dome-shape because a thing cannot be at the middle and at its highest point (peak) unless it is round. [See Shaykh-ul-Islam Ibn Taymeeyah’s Al-Fataawaa, vol. 5, pp. 150-155, and the book of Al-‘Arsh by Muhammad Ibn ‘Uthmaan Ibn Abee Shaybah (Riyadh, KSA: Maktabat ar-Rushd (checked by Dr. Muhammad Ibn Khaleefah at-Tameemi), 1418/1998), p. 333].

[69] This is based upon additional explanation of the translated text which the author, Shaykh Ibn ’Uthaymeen, may Allaah’s Mercy be upon him, directly related to me on Wednesday the 16th of Safar 1419Hj, corresponding to the 10th of June 1998. He stated that this explanation fits with that of the hadeeth on the Firdaws as mentioned above. And Allaah knows best.

Source : From the eBook: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah). With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

Related Links:
https://abdurrahman.org/asma-wa-sifaat-com/

My Ummah will divide into 73 sects; all of them shall be in the Fire except one – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 52: Point 90A
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “My nation will divide into 73 sects; all of them shall be in the Fire except one, and it is the Jamaa`ah; the united body upon the truth.” It was said, “Who are they, O Messenger of Allaah?” He said, “That which I and my companions are upon today.”[1]

[Souncloud Audio Link

Transcribed Audio:

His saying, “And you should know that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “My nation will divide into 73 sects, all of them in the Fire except one and it is al-Jamaa`ah; the united body upon the truth,” Allaah, the Majestic and Most High, commanded us to unite; to become ijtimaa` upon the truth.

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

And cling together to the rope of Allaah and do not separate. (Soorah Aali-Imraan (3), aayah 103)

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ

Those who split up their religion and become sects, you have nothing to do with them. Their affair is just with Allaah. Then He will inform them of what they used to do. (Sooratul An`aam (6), aayah 159)

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ

And do not be like those who split and differed after the clear signs have come to them. And they are the ones for whom will be a tremendous punishment. (Soorah Aali-Imraan (3), aayah 105)

So He forbade us from splitting and He commanded us with uniting and with clinging on to the Book of Allaah and the Sunnah of His Messenger. So He said:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ

And this is my straight way so follow it and do not follow the divergent paths for they will split you and lead you away from His path. (Sooratul An`aam (6), aayah 153)

So it is not permissible to split and differ on account of desires or on account of taqleed (blindly following) fathers and forefathers or as a result of blindly following the Jews and the Christians. Differing is not permissible in the matters of `aqeedah (creed and belief) and in the fundamentals of the religion. Rather, it is obligatory to agree and to be united with regard to it. As for differing in issues of fiqh then this occurs. However, it is obligatory to return and refer back to those sayings which the proof establishes. He, the Most High, said:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

So if you dispute about anything then refer it back to the Book of Allaah and the Sunnah of His Messenger if you truly believe in Allaah and in the Last Day. That is better and finer in its outcome. (Sooratun-Nisaa· (4), aayah 59)

Therefore ikhtilaaf (differing) in `aqeedah (creed and belief) is not permissible because `aqeedah (creed and belief) is tawqeefeeyah (reliant upon text). It is not a place for ijtihaad (scholarly deduction). But as for the issues of fiqh and istinbaat (deduction of rulings) then in that case, each one of the People of Knowledge in that matter who are suitable to promote ijtihaad can strive to deduce rulings and they may differ in their outlooks. However, they should not just remain upon their differing. Rather, they should refer back to the Book of Allaah and the Sunnah of His Messenger. So, whoever has proof then they should follow him and take his saying and leave their own opinions. This is the position of the people of the Sunnah and the Jamaa`ah and this is what the Messenger sallAllaahu `alayhi wa sallam directed us to. As for our saying, leave the people and let everyone have his own opinion and the differing of the nation is a mercy as they say then we say haathaa baatil (this is false and futile). Allaah, the Majestic and Most High, says:

وَلَا يَزَالُونَ مُخْتَلِفِينَ
إِلَّا مَن رَّحِمَ رَبُّكَ

And they will continue to disagree except for those who your Lord has mercy upon. (Soorah Hood (11), aayah 118-119)

So His saying, “Except for those who your Lord has mercy upon,” indicates that those whom Allaah has mercy upon do not differ and that differing is a punishment (athaab) and is not a mercy (a rahmah). Mercy is for those who do not differ and if they do differ then they refer back to the Book and the Sunnah and they take what is correct and they leave what is wrong. This is the way of Ahlus-Sunnah W`al Jamaa`ah.

But as for each one remaining upon his own opinion and what so and so said and so and so then this is not the way of the Muslims. This is the way of the Ahlul-Ahwaa (innovated sects) and the People of Shahawaat (followers of desires). They search for whatever saying will conform to their desires and whatever will conform to what they want and whatever differs with their desires, they abandon it even if the Imaam whom they say that they take his saying says it. Meaning, they do not accept from the sayings of the Imaams and the scholars except what is in accordance with their desires. As for what contradicts their desires then they reject it. So, this is a proof that they are just following their own desires, whatever conforms with their desires they accept it and whatever is contrary to their desires they abandon it. Wa laa hawla wa laa quwatta illaa billaah (and there is no movement and no ability except with the aid of Allaah).

And this is what is called to nowadays in the newspapers and magazines and meetings and conferences mostly and upon the channels. They promote disagreement and they say we are just making things open and easy for the people. With what are we making things open and easy for the people? With abandonment of the Book and the Sunnah and with going along with sayings whose people are not secure from error; those who make errors sometimes and are correct sometimes.

Whereas they; meaning the Imaams of the past, they forbade us from taking their sayings except what accords with the proof. They forbade us from taking their sayings, which are in contrary to the proof. So, this is a matter, which it is obligatory to be aware of because the people today have been put to trial on account of those people who confuse things for the people.

So his saying, “And you should know that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, my nation will split into 73 sects, all of them will be in the Fire except one,” This hadeeth is authentic, when its chains of narration are gathered and its many narrations and the Imaams reported in their works and speak in praise of it and actual circumstances testify to its truth. So he sallAllaahu `alayhi wa sallam informed that this nation of Muhammad will split into 73 sects and these are the major fundamental sects and there are actually more than these sects.

He said all of them will be in the Fire, meaning the 72, all of them will be in the Fire except for one and it is the 73rd one, which is that which is upon the like of what the Messenger sallAllaahu `alayhi wa sallam and his companions were upon. So it is what will be saved from the Fire. And therefore, they are called al-Firqatun Naajiyah (the saved sect) and they are called Ahl-us-Sunnah W`al Jamaa`ah (the People of the Sunnah and the Jamaa`ah); the united body upon the truth.

And whatever is beside them then they are opposers to the truth under the threat of the Hellfire. So from them will be those who enter the Fire on account of disbelief (kufr) and from them will be those who enter the Fire on account of fisq (evil doing) and from them will be those who enter the Fire on account of ma`siyyah (sin, disobedience). They are not all the same with regard to entering the Fire. So it is not to be taken from this hadeeth that these sects, all of them are disbelievers.

His saying, And it is the Jamaa`ah; the united body,” Al-Jamaa`ah (united body) is whoever is upon the truth even if it is a single person. This is the Jamaa`ah (the united body). As for Al-Kathrah (being numerous on its own); a group being numerous then this on its own does not indicate the truth. He, the Most High said:

وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ

And if you were to obey most of those upon the earth, they will lead you astray from the path of Allaah. (Sooratul-An`aam (6), aayah 116)

And He, the Most High, said:

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

And most of mankind even if you eagerly wish will not be believers. (Soorah Yoosuf (12), aayah 103)

وَمَا وَجَدْنَا لِأَكْثَرِهِم مِّنْ عَهْدٍ ۖ وَإِن وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ

We have not found most of them to be true to their covenant, We have found most of them to be disobedient ones. (Sooratul-A`raaf (7), aayah 102)

So being numerous is not what is counted. What is counted is those who are upon the truth even if they are few in number, even if it is a single person then he will be the Jamaa`ah (the body upon the truth).

His saying, It was said, “Who are they O Messenger of Allaah? He said, “That which is upon that which I and my companions are upon today.” This is the correct path, those who are upon that which the Messenger sallAllaahu `alayhi wa sallam and his companions were upon, they are the Jamaa`ah (the united body upon the truth).

Footnotes:

[1] Reported by At-Tirmithee (2641) and by al-Haakim and by others, Al-Laalikaa’ee in As-Sunnah and by others besides from a hadeeth of `Abdullaah ibn `Amr ibn al `Aas radiyAllaahu `anhumaa. And Shaykh Al-Albaaniyy mentioned that this hadeeth is hasan; has supporting narrations for its final wording and declared it hasan.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Links

https://abdurrahman.org/ummah/
https://abdurrahman.org/salafiyyah/

Allaah revealed to His Prophet what will occur to his Ummah till the Day of Resurrection – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 52: Point 89
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that Allaah, the Most High, showed His Prophet sallAllaahu `alayhi wa sallam what was going to occur in his nation until the Day of Resurrection.[1]

[Souncloud Audio Link

Transcribed Audio:

The Prophet sallAllaahu `alayhi wa sallam does not know the ghayb (hidden and unseen) and no-one from the created beings knows the hidden and unseen (ghayb).

قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ

Say, no-one in the heavens or on the earth knows the hidden and unseen except Allaah. (Sooratun-Naml (27), aayah 65)

And al-ghayb (hidden and the unseen) is that which is hidden from us, whether it be in the past or in the future, we do not know it. However, the Prophets `alayhimussalaatu wassalaam, Allaah shows them something from the hidden and the unseen for the benefit of the da`wah (call to Allaah, the Perfect and Most High). And from them was our Prophet Muhammad sallAllaahu `alayhi wa sallam for Allaah showed him some of the matters of the unseen and he sallAllaahu `alayhi wa sallam informed of them for the benefit of the nation.

He, the Most High, said:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ

Allaah is the Knower of the unseen so He does not reveal what He has kept hidden to anyone except to a messenger whom He is pleased with. (Sooratul-Jinn (72), aayah 26-27)

Except to a messenger He is pleased with; meaning that Allaah shows to him whatever He, the Perfect and Most High, wishes. For e.g. the Messenger sallAllaahu `alayhi wa sallam was walking along with his companions and they passed by two graves so he said:

“These two are certainly being punished.”[2]

The companions were not aware that the two inhabitants of the graves were being punished. Allaah revealed it to His Messenger sallAllaahu `alayhi wa sallam, the punishment of the two deceased. So he said:  “These two are certainly being punished.”

This was something which Allaah made him aware of and this was from the khasaa·is, from the matters specific to the Messengers `alayhimussalaatu wassalaam. And Allaah made him aware of events that were going to occur in the future and he sallAllaahu `alayhi wa sallam informed us about Ashraatis-Saa’ah (The Signs of the Last Hour). He informed us about the fitan (trials and tribulations) in order that we should beware and have fear lest these matters come upon us so that we could be upon clear insight.

He informed us for our benefit from the angle of warning so that we could safeguard ourselves. He sallAllaahu `alayhi wa sallam also said:

“This nation will split into 73 sects, all of them will be in the Fire except one.”[3]

This was news for him (sallAllaahu `alayhi wa sallam) that splitting would occur in the nation and it occurred just as he (sallAllaahu `alayhi wa sallam) informed so that we should remain firm upon the truth and not go off along with those who contradict the truth.[4]

Footnotes:

[1] Translator’s side point: Allaah Bi Annallaaha Ta`ala and in some of the versions it has Bi Annallaaha Tabaaraka Wa Ta`ala (Allaah, the Exalted and Most High). Just a slight one addition word; Tabaaraka Wa Ta`ala.

[2] Reported by Al-Bukhaariyy (218) and Muslim (292) from a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa.

[3] Translator’s side point: In the footnote it mentions checking of this has preceded and it will follow in the next point inshaaAllaah also.

[4] Translator’s side point:

Firstly, with regard to the main point that Allaah, the Most High, shows His Prophet sallAllaahu `alayhi wa sallam what will occur in his nation until the Day of Resurrection and the reference for this as some of the verifiers mention is a hadeeth reported by al-Bukhaariyy (6604) and reported by Muslim (2891) as a hadeeth of Huthayfah radiyAllaahu `anhu who said:

“The Prophet gave us an address; khutbah, he did not leave anything out of it that will happen until the establishment of the Hour except that he mentioned it. Whoever knew of it, knew it and whoever was ignorant of it was ignorant of it and I used to see things happening, which I had forgotten so then I would recognise them just as a man recognises when something has been absent from him then when he sees it again, he recognises it.”

Also, Shaykh Ahmad an-Najmee rahimahullaah made an important point also with regard to this point that “Allaah, the Most High made His Prophet sallAllaahu `alayhi wa sallam aware. He showed him things that would happen in his nation until the Day of Resurrection”. Shaykh Ahmad said,

“I say, this saying contains some degree of generality. So Allaah, the Perfect and Most High did not show His Prophet everything that was going to occur in his nation until the Day of Resurrection because this is from ilm ul-ghaib (the knowledge of the hidden and unseen), which is specific to the Lord of Might and Majesty. However, He showed him some events and some matters that were going to occur. And therefore, there occurs in the two saheehs from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that:

“Allaah’s Messenger sallAllaahu `alayhi wa sallam came to the graveyard and gave the greeting, “May Allaah grant you security O believing people and we will if Allaah wills be joining you.” Then he said, “I would have loved that I would have seen my brothers.” So they (the companions) said, “Are we not your brothers Oh Messenger of Allaah?” So he said, “You are my companions and my brothers are those who have not yet come.” So they said, “How will you recognise those who have not yet come from your nation O Messenger of Allaah?” He said, do you see if a man had some horses with white marks upon their heads and their arms and they were amongst some dark horses, would he not recognise his own horses?” So they said, “Yes indeed O Messenger of Allaah”. He said, “Then they will come with white marks on account of the wudu and I will precede you to the hawd (the great reservoir). Indeed some men will be repelled away from my reservoir just as a stray camel is repelled away. I will call to them, Come. So it will be said, they changed after you. So then I will say, suhqan, suhqan, be away, be far away.” 

[Reported by Al-Bukhaariyy and Muslim]

“So this is a proof that he was not informed of everything that would occur in his nation but rather, he was informed of some things that were going to have a serious effect. So the Prophet sallAllaahu `alayhi wa sallam informed of some of that just as is written in the books of the Sunnah and that does not mean that he became aware of everything that was going to occur in his nation and everything that would occur amongst them and to them as is believed by some people and I have researched this matter of my refutation of Ibn ul Haaj in the book Awza hul al ishaarah fir raddi ala man ajaza mamnu minal ziyaara, the clear indication in refutation of those who make permissible the forbidden type of visitation of graves.”

“So refer to that treatise because it is beneficial in its topic and that is from the bounty and beneficence of Allaah and His grant of success. And beware O student of knowledge of being slow or being too lazy to digest this matter because it is something that has great importance and by researching it and understanding it, you can become free from the beliefs of shirk and you can come to know the position of the Salaf well in this matter and Allaah is the one who grants success.”

Then finally on this point, Shaykh Saalih as-Suhaymee hafizahullaah summarised this point by saying the ghaib (hidden and the unseen) is of two categories. He mentioned:

  • Firstly, Ghaib ul-Mutlaq: That which is totally hidden and unseen and that is known only to Allaah, nobody else knows it, and,
  • Ghaib ul-Nisbee: That which is partially hidden and unseen.

That which is partially hidden and unseen refers to that which Allaah has made His Prophets aware of just as, He, the Most High said, the aayah that came at the beginning:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا
إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ

Allaah, the Most High, is the Knower of the hidden and unseen so He does not reveal that which He has kept hidden to anyone except to a messenger whom He is pleased with. (Sooratul-Jinn (72), aayah 26-27)

So the Ghaib ul-Mutlaq; that which is unrestrictedly hidden and unseen is something specific to Allaah and the Ghaib ul-Nisbee; that which is partially hidden and unseen is that which He made His Prophets aware of.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Benefit: O you who believe! If you obey and fear Allaah, He will grant you Furqan – Tafseer Ibn Katheer

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

O you who believe! If you obey and fear Allaah, He will grant you Furqan, and will expiate for you your sins, and forgive you; and Allah is the Owner of the great bounty. (Al-Anfal 8:29)

Ibn `Abbas, As-Suddi, Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others said that,

(Furqan), means, `a way out’;

Mujahid added, “In this life and the Hereafter.”

In another narration, Ibn `Abbas is reported to have said, `Furqan‘ means `salvation‘ or — according to another narration — `aid’.

Muhammad bin Ishaq said that `Furqan‘ means `criterion between truth and falsehood‘.

This last explanation from Ibn Ishaq is more general than the rest that we mentioned, and it also includes the other meanings.

Certainly, those who have Taqwa of Allah by obeying what He ordained and abstaining from what he forbade, will be guided to differentiate between the truth and the falsehood. This will be a triumph, safety and a way out for them from the affairs of this life, all the while acquiring happiness in the Hereafter.

They will also gain forgiveness, thus having their sins erased, and pardon, thus having their sins covered from other people, as well as, being directed to a way to gain Allah’s tremendous rewards,

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ

O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful (57:28)

Source: Tafseer Ibn Katheer, Dar-us-salam English Publication

The Believer (Mu’min) should combine between al-Khawf (Fear) and ar-Rajaa (Hope) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 51: Point 88
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know, may Allaah have mercy upon you, that it is befitting that the servant should always have fear and concern for as long as he remains in this world because he does not know what condition he will die upon, what conclusion he will have, knowing what state he will meet Allaah, the Mighty and Majestic even if he performed every good deed.

And it is befitting that a man who has transgressed greatly to the detriment of his own soul should not give up hope in Allaah, the Most High, at the point of death. Rather, he should have good thoughts with respect to Allaah whilst fearing his sins. So, if Allaah has mercy upon him then it is from His favour and if He punishes him then it is because of his sins.

[Souncloud Audio Link

Transcribed Audio:

This is a tremendous matter and it is that the believer (mu`min) should combine al-khawf war-rajaa· (fear and hope) such that in performing his deeds he precedes between fear and hope. So he does not have fear on its own and so therefore despair of the mercy of Allaah.

He, the Most High, said:

 إِنَّهُ لَا يَيْأَسُ مِن رَّوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ

Indeed no-one despairs of the mercy of Allaah except for the disbelieving people. (Soorah-Yoosuf (12), aayah 87)

And He, the Most High, said:

وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ

And who despairs of the mercy of his Lord except for those people who are astray. (Sooratul-Hijr (15), aayah 56)

He, the Most High, said:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ

Say, “O my servants who have transgressed greatly against their own soulsǃ Do not despair of the mercy of Allaah.” (Sooratuz-Zumar (39), aayah 53)

So he should not fear with excessive fear, which causes him to despair of the mercy of Allaah, the Mighty and Majestic, for this is blameworthy fear. And likewise, he should have hope in Allaah the Mighty and Majestic, however, the hope should not take him and cause him to feel secure of the makr (plot or plan) of Allaah. Rather, he should be fearful of Allaah’s plan.

And the plan of Allaah, the Majestic and Most High, is as befits Him and it is from His perfection. It is not like the makr (plotting) of the created beings, for makr (plotting) in the language is secretly striving for some harm to come upon someone else in a hidden manner such that he is not aware of it. This is what makr means in Arabic. So if that is done for a just cause then it is justice and this is the plotting or planning of Allaah, the Perfect and Most High, for He plots against the wrongdoers and the evildoers and causes his punishment to come upon them in a way that they do not perceive and this is justice from Him, He, the Perfect. So He is praised for it but as for if causing harm to come upon someone else is not for a just cause then it is dhulm (oppression) and it is not permissible. And this is the makr (plotting) of the created beings but as for the plotting of the Creator, the Majestic and Most High, then it is something praiseworthy because it is justice and fairness from Him, He, the Perfect and Most High. So this is the difference between the two matters; between the plotting of Allaah and the plotting of the created beings.

He, the Most High, said:

وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

And they plot and Allaah plots. And Allaah is the best of those who plot(Soorah Aali `Imraan (3), aayah 54)

This is a case of recompense for them. So it is not oppression from Him, He, the Perfect and Most High. Rather it comes about as a result of their plotting. They plotted and Allaah plotted against them as a punishment for them. And this is justice from Him, He, the Perfect and Most High.

And there occurs in the hadeeth:

“One of you may act with the actions of the people of Paradise until there is not between him and it except a cubit; forearms distance and then what was written overtakes him and he acts with the actions of the people of the Fire and therefore he enters it.”

He enters the Fire on account of the fact that he has acted with the actions of the people of the Fire and the recompense comes as a result of the action. And since his conclusion was that he acted with the actions of the people of the Fire, he will enter the Fire and the opposite is the case:

“And one of you may act with the actions of the people of the Fire until there is not between him and it except a cubit; forearms distance so then what was written overtakes him and he acts with the actions of the people of the Paradise and therefore he enters it.”[1]

He enters it because he performed the actions of the people of Paradise and died upon it. So the Fire will not be entered into except on account of deeds and Paradise will not be entered into except on account of having performed deeds; and deeds are in accordance with their conclusions.

So a person must not be deceived by his own righteousness or his uprightness and therefore feel secure from deviation. How many believers and how many Muslims and how many scholars Allaah has caused them to deviate when acts of disobedience occurred from them? So a person should not feel secure about himself nor praise his own self. So he should not feel secure from deviation and so on account of it mix with the evil people and listen to them and look into matters of trials and tribulations. He should not feel secure for himself.

“The hearts of the servants are between two fingers from the fingers of the Most Merciful One.”[2]

He should not feel secure with regard to himself. And the khaleel (the especially beloved one); Ibraaheem `alayhissalaam made supplication (du`a) and said:

 وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ

… And keep me and my children away from worshipping the idols. O my Lord they have led many of the people astray. (Soorah Ibraaheem (14), aayah 35-36) 

So a person should not feel secure for himself from being put to trial and from having an evil conclusion even if he is from the most righteous of the people. And he shouldn’t despair of the mercy of Allaah even if he is one of the worst of the disbelieving ones from the people, for Allaah may favour him with repentance so that he dies upon Islaam and therefore enters Paradise. Because as long as he is still alive then he is open to this or that. So the actions are in accordance with their conclusions.

His saying, “and he should have good thoughts with respect to Allaah and he should fear his sins.” He should think good with regard to Allaah and not despair of the mercy of Allaah.

“and he should fear his sins,” meaning he should not hope with a hope that has no fear with it. Rather, he should gather between fear and hope.

إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا

They used to hasten to perform good deeds and they worshipped Us and invoked Us upon hope and fear. (Sooratul-Anbiyaa· (21), aayah 90)

They were the Prophets and they used to hasten to do good deeds and worship and invoke Allaah, raghaban (with hope); meaning hoping for His reward and rahaban (meaning fearing His punishment). So the Prophets gathered between fear and hope; they did not take one aspect and leave the other aspect. They did not take the aspect of hope and leave off the aspect of fear and they did not take up the aspect of fear and leave off the aspect of hope.

And the servant should make his thoughts about Allaah good, particularly at the point of death. The scholars said, while the person is in a state of good health, he should cause the aspect of fear to predominate as a precaution and at the point of death, he should cause the aspect of hope to predominate. Because during life he is able to act and to repent and to seek forgiveness but at the point of death, he is not able to do anything so then he should give precedence to the aspect of hope. And therefore, there occurs in the hadeeth:

“One of you should not die except that he has good thoughts with respect to Allaah, the Mighty and Majestic.”[3]

His saying, if Allaah has mercy upon him then it is from His favour and if He punishes him then it is on account of sin.” This is just as has preceded that Allaah, the Majestic and Most High, does not grant bliss to the people nor does He punish them except on account of their deeds.

He, the Most High, said:

وَلَا يَظْلِمُ رَبُّكَ أَحَدًا
And your Lord does not oppress anyone.
(Sooratul-Kahf (18), aayah 49)

Footnotes:

[1] Reported by al-Bukhaariyy (3,208) and (6,594) and Muslim (2,643) from a hadeeth of `Abdullaah ibn Mas`ood radiyAllaahu `anhu.

[2] Reported by Muslim (2,654) from a hadeeth of `Abdullaah Ibn `Amr radiyAllaahu `anhumaa.

[3] Reported by Muslim (2,877) from a hadeeth of `Abdullaah ibn `Amr radiyAllaahu `anhumaa.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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Buying & Selling without Deception, Oppression or Treachery – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 51: Point 87
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that selling and buying is lawful if it is carried out in the markets of the Muslims in accordance with the rulings of the Book and the Sunnah as long as no deception, oppression or treachery is committed, nor anything contrary to the Qur’aan or contrary to what is known.

[Souncloud Audio Link

Transcribed Audio:

We hold as our belief that al-bayy` wash-shiraa· (buying and selling) is lawful.

He the, Most High, said:

وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا

Whereas Allaah has permitted trade and He has forbidden usury.
(Sooratul-Baqarah (2), aayah 275)

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ

O you who believe, do not devour each other’s wealth unlawfully but only in lawful trade upon the basis of mutual consent between you. (Sooratun-Nisaa· (4), aayah 29)

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ

O you who believe when the call to the prayer is given on the day of Jumu`ah then proceed to the remembrance of Allaah and leave off trade. That is better for you if indeed you knew. So when the prayer is completed then disperse upon the earth and seek from the Bounty of Allaah. And remember Allaah plentifully so that you may prosper.(Sooratul-Jumu`ah (62), aayah 9-10)

Meaning of seeking bounty is to seek provision.

And He said with regard to the mosques:

 يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ 

رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ 

Wherein He (Allaah) is glorified in prayer in the mornings and the evenings by men who are not preoccupied by trade nor by sales away from the remembrance of Allaah… (Sooratun-Noor (24), aayah 36-37)

Laa tulheehim (they are not preoccupied, not diverted away). He did not say, “They do not buy and they do not engage in trade.” Rather, He said, “They are not diverted by their trading, away from the remembrance of Allaah.” Rather they attend the mosques and they pray along with the congregation, then they go off to their buying and their selling. And buying and selling is from the purest ways of earning if they are free from ghish (deception) and khadee`ah (trickery) and they are free from selling forbidden goods and from dealing in that which is forbidden and usury (ribaa). So if buying and selling is free of things which corrupt it, then it is from the purest means of earning.

His saying, “if the buying is done in the market places of the Muslims,” whatever is brought to the market places of the Muslims then do not ask about it because the origin is permissibility unless it is something about which it is known that it is something forbidden.

His saying, “in accordance with the ruling of the Book and the Sunnah,” such that the well-known conditions for trade are fulfilled. So if the seven well-known conditions for trade are fulfilled then the transaction is correct and what is sold is halaal (lawful). And the origin is that the market places of the Muslims are established upon that basis.[1]

His saying, “as long as no deception or oppression or treachery enters into it,” if deception enters into a transaction and an unknown factor and an element of chance then it will be forbidden (haraam) because it has become a case of gambling. Or a case of khidaa` (trickery, swindling) such that he shows something, which is not the actual reality. He shows an item in an appearance, which is not the true reality and this is called at-tadlees (giving a false impression to something) and it is manifesting an item on sale in a form which pleases the one who looks at it but when it is in it’s unapparent state something different to that.

His saying, “Adh-dhulm; as long as dhulm (oppression) does not enter into the sale,” such that the owner has been compelled and forced to sell it, that he was made to do the transaction for a business transaction can only be `an-taraadin (by mutual consent). He sallAllaahu `alayhi wa sallam said:

“A business transaction can only be by mutual consent.”[2]

Allaah, the Most High, said;

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ

O you who believe, do not devour the wealth of each other unjustly except and unless it is a business transaction by mutual consent. (Sooratun-Nisaa· (4), aayah 29)

So for the correctness of the sale, there is a condition that there is pleasure and consent of the seller and that he freely chooses to do so and is not compelled to do it because compelling him is oppression; forcing him to sell something he doesn’t want to sell. Unless the forcing him to sell is due to a right that is due such that he is a person who has debts upon him and he refuses to pay them back, for in that case, the judge or the ruler can intervene and can sell from his property what would be sufficient to pay off his debts even if he is not pleased with that because this is compulsion due to a right. And therefore, they said, “The sale of a person who does so by compulsion is not correct unless it is on account of a right; illaa bi-haqq.[3]

Footnotes:

[1] Translator’s side point: With regard to the seven well-known conditions for a business transaction to be correct,they are mentioned below very briefly:

  1. Ar-ridaa: mutual consent.
  2. Ar-rashad: the one engaged in that transaction is suitable to be involved in business transactions. So it’s not permissible for a child below the age of discernment or a foolish one who doesn’t have the mental capacity to be involved in a business transaction if their guardian does not give permission.
  3. The thing which is sold is some wealth, property from which permissible benefit can be taken.
  4. The item sold is owned by the one who is selling it or he has permission granted to him to sell it at the time of the contract by its owner or by the legislator.
  5. The ability to take and receive it.
    Translator’s side-point: On the basis of a
    hadeeth; you can’t sell a runaway slave who has run away from his master, his master can’t sell him. Even if the person could go after him and chase and maybe catch him. That is not permissible. Rather, he has to have the ability to take receipt of the item being sold.
  6. The price is something known and what is being paid for likewise is known.
  7. It is a deal, which is being concluded. It is not being made a condition for something else. 

Reference: Al-Mubdi` of Ibn Muflih, Ar-Rawd al-Murabba` and Manaar us-Sabeel.

Translator’s side point: The side examples I gave here are from the notes to Manaar us-Sabeel.

[2] Reported by Ibn Maajah and Ibn Hibbaan from Aboo Sa`eed al-Khudriyy radiyAllaahu `anhu. And Al-Busayriyy said in Misbaah Az-Zujaajah, its chain of narration is saheeh, its narrators are reliable. And Shaykh Al-Albaaniyy said it is saheeh (authentic).

[3] Translator’s side point: Saalih as-Suhaymee hafizahullaah said: “The restriction of the author in his saying that it is performed in the market places of the Muslims,” This is a point which requires examination because buying and selling is permissible even in other than the market places of the Muslims. Is it not permissible to buy and sell along with the Jews and Christians? Is it permissible or not? It is permissible that you can buy and sell and have mutual dealings and lease out and rent. This is a matter about which two people will not disagree and therefore the author rahimahullaah restricting it by his saying “in the market places of the Muslims,” I don’t see that there is a necessity for that here at this point. And rather, whoever wishes to buy and sell then let him buy and sell as he wishes in the lands of the Muslims, the lands of the Jews or the Christians, in the lands of the disbelievers, whatever. However, with the condition when that transaction does not aid them upon something false and futile or upon causing harm to the Muslims for e.g. selling weapons to a disbeliever who is at war with the Muslims, that would not be permissible.”

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Not making Hijrah due to being upon welfare and fearing poverty – Shaykh ‘Abdur Rahmaan al-‘Adanee

Question 15: Not making hijrah due to being upon welfare and fearing poverty

“Taking money from the disbelievers (welfare) has made many of the Muslims lazy from making hijrah, and that is because they, if they work they fall into forbidden acts, and if they make hijrah they fear poverty. Also, they claim that with this money they are able to live at ease and perform their deen. So what is your advice for these people, and is hijrah from the means for provision and what is the proof for that, and are the rituals that the Salafees do over there considered to be performing the deen?”

The Answer:

Allaah (‘Azza Wa Jall), the treasures of the heavens and the earth are in His hand, and He has guaranteed provision for His slaves as He (‘Azza Wa Jall) said in His Book:

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُّبِينٍ

“And no living creature is there on earth but its provision is due from Allaah. And He knows its dwelling place and its deposit. All is in a Clear Book.” – Hud (11):6

And as He (Subhaanahu) said:

وَكَأَيِّن مِّن دَابَّةٍ لَّا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ

“And so many a living creature there is that carries not its own provision. Allaah provides for it and for you. And He is the All-Hearer, the All-Knower.” – Al-Ankaboot (29):60

And Allaah (‘Azza Wa Jall) says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
مَا أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ
إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ

“And I created not the jinns and mankind except they should worship Me. I seek not any provision from them nor do I ask that they should feed Me. Verily, Allaah is the Provider, Possessor of power, the Most Strong.” – AdhDhaariyaat (51):56-58

So it is upon every Muslim to know that his provision has already been determined and has been written for him in a book with Allaah (Subhaanahu Wa Ta’ala) fifty thousand years before He created the heavens and the earth, and that was also written while he was in his mother’s womb; his provision was written, and his life-span, and his deeds, and whether he would be miserable or happy. Also, the Prophet (Sallallaahu ‘Alayhi Wa Sallam), he is the one who said,

Verily the spirit of purity (Jibreel) has inspired me that no soul will die except that it has fulfilled its provision and its life-span, so fear Allaah and do that which is good in seeking provision.”

So the only provision that will come to the slave is that which has been written for him, so it is only upon him that he strive to be righteous and he hasten to do acts of obedience, and it is not permissible for him to think that his righteousness and his performance of that which Allaah has ordered is going to decrease his provision, and that his laxity and negligence and his unstableness in his deen is going to be a reason for his provision to increase.

It is upon all of us to know that hijrah for Allaah’s sake is one of the great means of provision as He (Ta’ala) said in His Noble Book:

وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا 

“He who emigrates in the cause of Allaah will find on earth many dwelling places and plenty of provision.” – An-Nisaa (4):100

So whoever makes hijrah for Allaah’s sake seeking the pleasure of Allaah (‘Azza Wa Jall), Allaah has promised him the good promise, provision and ease and comfort, that which will be a means to infuriate his enemies. So it is upon every Muslim to ask Allaah for a portion of His bounty, and rely upon Him, and see Him to be sufficient for him, and be modest because if he sees Allaah to be sufficient for him, then Allaah will be sufficient for him, and if he strives to be modest, then Allaah will enable him to be modest.

As for the question, “Are the rituals that the Salafees do over there considered to be performing the deen.” The answer is that the discussion about residing in the lands of the disbelievers and its ruling has preceded, so you, after examining what has preceded, will be able, Allaah (Ta’ala) willing, to give the ruling of our brothers over there.

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

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