This is Our Call (The Way of the Salaf) – Imaam Al-Albaanee

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translated transcription of a lecture delivered by Imaam Al-Albaanee (rahimahullaah) that was recorded and distributed under the title “Hadhihi Da’watunaa” (This is Our Call). The present translation was translated directly from the Arabic audio.

In this lecture, Imaam Al-Albaanee explains the basis of the Salafee Manhaj, which is following the way, understanding and practical application of the Salaf, who were namely the first three generations of Muslims: The Sahaabah, Taabi’een and Atbaa’ at-Taabi’een. They are the ones referred to in the Prophet’s saying: “The best of mankind is my generation, then those that come after them, then those that come after them.”

This is the basis that distinguishes the true call to Islaam from all other false and erroneous calls, regardless if they claim to be “upon the Qur’aan and the Sunnah.” Al-Albaanee goes into depth discussing this fact, that one cannot truly understand and apply the Qur’aan and Sunnah unless he follows the understanding and application of the Salaf. We ask Allaah to accept this effort and benefit the Muslims with it.

Quotes from the Book:

“So here we have given the answer from the ayah and the two hadeeth, we just mentioned. Follow the way of the Believers! The way of those believers from present times? The answer is no, we mean the Believers from the past – the first era – the era of the Companions – the Salaf As-Saalih (pious predecessors). These are the people whom we should take as our example and as the ones whom we follow. And there is absolutely no one equal to them on the face of the earth. Therefore, the essence of our call is based on three pillars – on the (1) Qur’aan, the (2) Sunnah and (3) Following the Salaf As-Saalih (pious predecessors).”

“So everyone claims to follow the Qur’aan and the Sunnah, and how often have we heard this kind of talk from the youth who are in confusion, when they say: ‘Ya akhee, these people claim to follow the Qur’aan and the Sunnah and those people claim to follow the Qur’aan and the Sunnah.’ So what is the clear and decisive distinction? It is the Qur’aan and the Sunnah and the Methodology of the Salaf As-Saalih. So whoever follows the Qur’aan and the Sunnah without following the Salaf As-Saalih, he in fact has not followed the Qur’aan and the Sunnah, rather he has only followed his intellect, if not his desire.”

“After making clear this important condition of “upon the methodology of the Salaf As-Saalih”, I must give you some examples. In the past, the Muslims split up into many sects. You hear about the Mu’tazilah, you hear about the Murji’ah, you hear about the Khawaarij, you hear about the Zaidiyyah, not to mention the Shi’a and the Raafidah and so on. There is no one amongst these groups, no matter how deep in misguidance they are, that does not share the same saying as the rest of the Muslims, which is that: “We are on the Qur’aan and the Sunnah.” No one amongst them says: “We don’t follow the Qur’aan and the Sunnah.” And if one of them were to say that, he would completely leave the fold of Islaam. So then why did they split up so long as all of them rely on the Qur’aan and the Sunnah – and I bear witness that they do rely on the Qur’aan and the Sunnah for support. But how is this relying done? It is done without relying on the third foundation, which is what the Salaf As-Saalih were upon.”

[Download the Book Here]


Video Courtesy: adamibnzubayr

We call those who pray towards our ‘Qiblah’: Muslims & Believers – Aqeedah Tahaawiyyah – Dawud Burbank [Audio|En]

ARMV-kabah-makkahAqeedah Tahaawiyyah: Lesson 32  : Point [124] 

And we call those who pray towards our ‘Qiblah’ (direction of Prayer): Muslims and Believers (Mu.minoon)

[Souncloud Audio Link]

Listen to the next related point 125. As long as they acknowledge that which the Prophet came with, and as long as they believe him in whatever he said and informed of.  (Listen here)

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Takfeer & People of Takfeer https://abdurrahman.org/category/islam/takfeer/

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

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

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

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

Humble Yourselves Before Allaah And Call Him With Hope And Fear – Dr Saleh As Saleh [Audio Clip]

Be in a state of humbleness/Calmness in Hope & fear While making Du’a

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us”

[Aurah Al-Anbiyah 21:90, Muhsin Khan Translation]

The following is taken from Tafsir Ibn Kathir, Dar-us-salam Publication

﴿وَيَدْعُونَنَا رَغَباً وَرَهَباً﴾

(and they used to call on Us with hope and fear,)

Ath-Thawri said, “Hoping for that (reward) which is with Us and fearing that (punishment) which is with Us.”

﴿وَكَانُواْ لَنَا خـشِعِينَ﴾

(and they were Khashi`in before Us.)

Ali bin Abi Talhah reported from Ibn `Abbas that this means, sincerely believing in that which was revealed by Allah.

Mujahid said: “Truly believing.”

Abu Al-`Aliyah said: “Fearing.”

Abu Sinan said: “Khushu` means the fear which should never leave our hearts.”

It was also reported from Mujahid that the Khashi`in are those who are humble.”

Al-Hasan, Qatadah and Ad-Dahhak said, “The Khashi`in are those who humble themselves before Allah.”

All of these suggestions are close in meaning.

Clip Extracted from : Manners of Making Duaa – Dr. Saleh as Saleh rahimahullaah

Our Call is to Correct What People Have Corrupted – Shaykh Muhammad al-Anjaree

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Our Call is to Correct What People Have Corrupted, by Shaykh Muhammad al-Anjaree (hafidhahullaah Ta’aala)

[The following are notes – not verbatim – from this highly beneficial Scholarly Lesson and Advice]

After beginning with the name of Allaah, and praising Allaah, and asking Allaah to send His peace and security upon the noblest of His Messengers, our Prophet Muhammad, then Shaikh Al-Anjaree greeted the Muslims with the greeting of Islaam – as-salamu ‘alaykum wa rahmatullaahi wa baarakatu – before beginning:

Allaah said:

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ

You [true believers in Tawheed, and real followers of Prophet Muhammad, and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’roof (Tawheed and all that Islaam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islaam has forbidden), and you believe in Allaah… (Aali ‘Imran, ayah 110)

Allaah, Ta’aala, said:

وَلْتَكُنْ مِنْكُمْ أُمَّة ٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُوْلَائِكَ هُمُ الْمُفْلِحُونَ

Let there arise out of you a group of people inviting to all that is good (Islaam), enjoining Al-Ma’roof (Tawheed and all that Islaam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islaam has forbidden). And it is they who are the successful. (Aali ‘Imran, ayah 104)

Allaah, Subhanahu wa Ta’aala, has made the goodness of this nation in its commanding of the good and forbidding of the evil.

Commanding the good means commanding with the Religion, with Tawheed – that Allaah be singled out with worship – and the correct Manhaj and the Sunnah. And forbidding the evil means that they forbid Shirk, Bid’ah, and sins, and whatever is contrary to this Religion.

So the good comes about with enjoining of the good and forbidding the evil. And this is what Allaah, Subhanahu wa Ta’aala, commanded us with. So this Ummah is commanded to enjoin the good, and this was the duty carried out by the Prophet (salallaahu ‘alayhi wa sallam) and the Sahaba (radiallaahu Ta’aala ‘anhum), who called to good and called to the Sunnah of the Messenger of Allaah (salallaahu ‘alayhi wa sallam).

The Sahaaba called to good, and they likewise forbade all evil, all that the Religion prohibits, such as Shirk, Bid’ah, and the rest of the evil – everything that runs contrary to this Deen.

The flag-bearers, banner-carriers of the Sunnah are the carriers of this Religion, and they are those who command with the Sunnah and forbid Bid’ah, and the sahaaba (radiallaahu Ta’aala ‘anhum) carried out this role and were the carriers of this banner, and this is clear from their narrations.*

It is reported that Ibn ‘Abbaas (radiallaahu ‘anhumma) said: “By Allaah, I do not think that anyone will be more pleased with my death than Shaytaan.” It was said, “How is that?” He replied, “An innovation is invented in the East or the West, and a man brings it to me. When it reaches me, I crush it with the Sunnah.”

They [the Sahaaba] called to revival of the Sunnah, and from forbidding evil is to demolish innovations (heresies).

So when it reached ‘Umar ibn al-Khattab (radiallaahu ‘anhu) that Sabeegh ibn ‘Asl had come up with some tafseer of the Qur`an off the top of his head, from Soorat an-Nazi’at, ‘Umar told him: If you were MuHaliqqa (bold-headed, like the Khawaarij), I would have cut off your neck. Meaning (he would have done that) to preserve the religion, the Sunnah, the methodology of Prophethood. This was their eager concern.

Ordering the good – the Sunnah – and forbidding evil – bid’ah.

The Prophet (salallaahu ‘alayhi wa sallam) described these people of truth, these people of strangeness in his saying: Glad tidings is for the strangers.

He was asked: Who are the strangers? He (salallaahu ‘alayhi wa sallam) said: They are a righteous people amongst many evil people. Those who disobey them will be more than those who obey them.

So these are the strangers. The sahaba (radiallaahu ‘anhum) were like this. As was indicated by the Prophet (salallaahu ‘alayhi wa sallam) in his saying: Islaam began as strange, and it will return strange as it began. So glad tidings to the strangers. [Saheeh Muslim, no. 145] He was asked: Who are the strangers? He (salallaahu ‘alayhi wa sallam) said: They are a righteous people amongst many evil people. Those who disobey them will be more than those who obey them.

Obey them in what?

Meaning those who obey them in their call to the Sunnah and clarifying the truth and seeking to kill off – refute – bid’ah and falsehood.

The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: Whoever revives a Sunnah from my Sunnah, and the people act upon it, then for him will be the reward for all those who act on it. [Ibn Majah]

This is the Sunni who commands the Sunnah – commands the good – and forbids the evil.

Whoever revives a Sunnah – from the Prophet’s Manhaj, his path – and calls to the Sunnah, and the people act on it, so he receives the reward of all those who act on it without their reward reducing. This Sunni is the one who enjoins the good and forbids the evil. And this is a bounty from Allaah, Who bestows this upon whomever He wishes.

And opposite to this: Whoever calls to bid’ah, he will incur the sin of all those who act on it, without their sins reducing. So therefore, it is a right upon the people of the Sunnah – callers to the truth – to carry out this role, and call to the Sunnah, and strive to uproot innovation (heresies).

The true person of the Sunnah strives to uproot bid’ah. A person truly upon the Sunnah calls to the revival of the Sunnah. A person of bid’ah calls to revival of bid’ah. The Sunni encourages people upon the Sunnah and upon crushing bid’ah.

It has been reported that the Mesenger of Allaah (salallaahu ‘alayhi wa sallam) said about the strangers: They will be a people who rectify what the people have corrupted from my Sunnah after me.

Imam at-Tirmidhi said it is hasan-saheeh. [Although some scholars of hadeeth have said it is not authentic,] the meaning of this is correct. The strangers are those who rectify what people have corrupted from the Sunnah of the Messenger of Allaah (salallaahu ‘alayhi wa sallam) after his passing. So, this is the description of the strangers, that they rectify what the people have corrupted. Fasad (corruption) comes about as a result of bid’ah – no doubt. Bid’ah results in corruption – no doubt!

A person upon the Sunnah calls to the Sunnah, and seeks to benefit the people with what is beneficial in their beliefs, sayings, actions, and methodologies, and strives to rectify what people have corrupted.

So these are Al-Ghuraabah (the strangers). They are the people of the Sunnah, those who revive the Sunnah of the Prophet (salallaahu ‘alayhi wa sallam) and who revive the Prophet’s Methdology, and bring back to life what has been killed from his Sunnah.

Because in the hadeeth, the Prophet (salallaahu ‘alayhi wa sallam) said: Whoever revives a Sunnah from my Sunnah... This being the opposite of killing off a Sunnah.** Then the Sunni comes and he revives it, brings it back to life (after learning it, he practices it, becomes firm upon it, and teaches it to others). This is their role.

And this is why Imam Ahmad (rahimahullaah Ta’aala) said about them (those who call to the Sunnah and its revival) in the introduction of his book Ar-Rad ‘alal Jahmiyyah (The Refutation upon the Jahmiyyah):

All praise is for Allaah, Who leaves a group after the Messengers from amongst the people of knowledge who negate the changes, distortions of those who go to the extreme. And the changes of those who are ignorant. [This group] is those who call people from misguidance to guidance, and are patient upon harm. How many are they who have gone astray whom they helped bring back to guidance? How many are those [whose eeman] have been killed by Iblees whom they have helped give life to again? How beautiful is their effect upon the people, and how ugly and vile is the effect of the people upon them?

Imam Ahmad described these callers to the Sunnah by saying about them.

How beautiful is their effect upon the people, and how ugly and vile is the effect of the people upon them? 

How ugly is the effect of those who raise the banner of bid’ah upon the people of the Sunnah.

The people of the Sunnah are the strangers, those who repel the false distortions, the false tafseer, and refute the changes. The strangers correctly interpret and understand the Qur`an and Sunnah, and the Names and Attributes of Allaah. Those who carry this duty are the Awliyya` of Allaah, the beloved and obedient servants of Allaah.

Shaikh-ul-Islaam Ibn Taymiyyah (rahimahullaah Ta’aala) said: “Those who establish the duty of preserving what was inherited from the Messenger (salallaahu ‘alayhi wa sallam) – and safeguard it from any addition or deletion – are from the greatest of the awliyya` of Allaah; they are of the beloved servants of Allaah and His party.

Pay attention to what Ibn Taymeeyah said: “Those who establish the duty of preserving what was inherited from the Messenger (salallaahu ‘alayhi wa sallam) – and safeguard it from any addition or deletion – are from the greatest of the awliyya` of Allaah; they are of the beloved servants of Allaah and His party.

So this is the duty and role of Ahlus-Sunnah, who revive what Ahlul-Bid’ah have killed off.

If a Sunni is asked: what do you call to?

He [the Sunni] says: I call to the religion of the Messenger (salallaahu ‘alayhi wa sallam) – reviving it and reviving the Prophet’s Sunnah – and to crushing Bid’ah so as to make the truth clear from innovations (bid’ah), distortions and false interpretations.

Allaah, The Most High, consoled His Messenger (salallaahu ‘alayhi wa sallam):

وَلَقَدْ كُذِّبَتْ رُسُل ٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلَى مَا كُذِّبُو

Verily, (many) Messengers were denied before you (O Muhammad), but with patience they bore the denial… (Al-An’aam, ayah 34)

This shows us that this path that the Prophet (salallaahu ‘alayhi wa sallam) and his companioions proceeded upon is a path that requires patience. So, oh person who carries the banner of the Sunnah, you need to remember this and that you are a stranger.

You will have to bear harm, just as Imam Ahmad (rahimahullaah) said: How beautiful is their effect upon the people, and how ugly and vile is the effect of the people upon them? 

The person upon this path needs sabr. The people need from you that you have sabr.

Imam Ibnul Qayyim (rahimahullaah) said: “Whoever proceeds upon the Straight Path that the Messenger (salallaahu ‘alayhi wa sallam) and his companions were upon, let him make himself get used to trouble from the ignoramuses and Ahlul-Bid’ah, such as them belittling him, attacking him, warning against him.”

This is the path of the ghuraba, the strangers, Ahlus-Sunnah, those who want to revive what the people kill off from the Manhaj of Ahlus-Sunnah.

So you need to have sabr upon that. You will receive attacks from Ahlul Bid’ah, which is normal that it will happen, just as Imam Ahmad, Ibn Taymiyyah and Ibnul Qayyim (rahimahumullaah) said.

Allaah’s Messenger (salallaahu ‘alayhi wa sallam) said: Ahead of you there lie days of patience, during which being patient will be like grasping a hot coal… ***

Meaning the one who clings to the Sunnah, the methodology of the Prophet (salallaahu ‘alayhi wa sallam) and his companions (radiallaahu ‘anhum).

Translated by: Abu Talha Dawood Burbank (rahimahullaah)

Source: Lesson Our Call is to Correct What People Have Corrupted, by Shaykh Muhammad al-Anjaree (hafidhahullaah), via salafiradio.org

Why is our religion called “Islaam” ? – Permanent Committee

QuestionWhy is our religion called “Islaam”

Answer:

Because one who enters it submits (Aslama) himself to Allaah, and he surrenders to (Istislam), and abides by, all of the judgements that come from Allaah and from His Messenger Salallaahu alayhi wasallam. Allaah Almighty said:

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ

And who turns away from the religion of Ibraheem except him who fools himself? [Baqarah 2:130]

He also said:

إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ

When His Lord said to him, “Submit (i.e. be a Muslim)!” He said, “I have submitted myself (as a Muslim) to the Lord of all that exists.” [Baqarah 2:131]

And

مَنْ أَسْلَمَ وَجْهَهُ لِلّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ

But whoever submits his face (himself) to Allaah and he is a good-doer then his reward is with his Lord [Baqarah 2:112]

Permanent Committee for Research and Verdicts
Fatawa Islamiyah, vol.8, P.355 DARUSSALAM

Establish the Deen in Your Self and Your family and Then call others to it – Shaykh Saalih as-Sindee

Bismillaah Al-Hamdulillaah

[The following represents much of the notes from Shaykh Saalih as-Sindee‘s heart-felt nasihah, obtained from salaficast.net]

After praising Allaah, and sending the salaam upon the Prophet (salallaahu ‘alaihi wa sallam), the sahaba, and those who follow them until the Day of Judgment, the shaykh then greeted the Muslims with “as-salamu ‘alaykum wa rahmatullahi wa barakatu,” and then welcomed to Madinah a group of Muslims in front of him, and gave glad tidings to them for what they set out for: to visit the haramain, and for packing their bags and travelling to seek knowledge. And he made a du’aa to Allaah to give them and us jannah.

Allaah said in surat Ash-Shura: He (Allaah) has ordained for you the same religion (Islam) which He ordained for Nuh (Noah), and that which We have inspired in you (O Muhammad), and that which We ordained for Ibrahim (Abraham), Musa (Moses) and ‘Iesa (Jesus) saying you should establish religion and make no divisions in it (religion). …(Ash-Shura 42:13)

Look at this command from Allaah (subhanahu wa taa’ala). In this ayah is a command that Allaah gave to ulul ‘azaam, the five Messengers of great determination, and they are Nuh, Muhammad, Ibrahmn, Musa and ‘Iesa. Allaah commanded them with these two things: to establish the religion and not divide. So this ayah requires, ya ikhwan, that we look at this command, and that we open our ears and hearts and minds so we can understand and implement.

The first affair is Iqqamat u-Deen, establishing the religion.

Iqqamat u-Deen means we should establish the religion in ourselves first, be upright, then help others to be upright in the Deen. The first issue – and it is the most important – is that we establish Islam in ourselves first. This establishing the religion in ourselves requires that one implement the Tawheed of Allaah, and this comes about in three levels: the first is that one implements the base level, which is one leaves shirk and kufr, and moves into Islam. This level itself has three levels: belief in the heart, saying upon tongue the shahadatain [la illaaha il Allaah Muhammad RasulAllaah], and then he should do action that supports his claim.

The next level is implementing that which is wajib from Tawheed. The one who implements and completes that which is wajib then also does and fulfills that which he is commanded and leaves off the prohibitted. Thirdly, doing the mustahaabat (recommended) and leaving off the makruhat (disliked) even though it may not be haram, and likewise he leaves off the doubtful matters.

Talking about these levels is easier said than done. The base level is Tawheed; to remove oneself from kufr (disbelief) is easy for one to do, but to rise to the second level and then the third level is not easy. One must have extreme patience. If one reaches it, then he enters the Jannah (Paradise) – and will not be taken to account. As you all know by reading Kitab at-Tawheed, you have come across the proofs of the one who implements [completes and applies] Tawheed, then he enters into Jannah without accounting.

The first affair is that you learn the Deen. It’s not possible to establish the religion until you learn the religion. How can you establish Islam in yourself if you do not know what Islam is? For that reason, the Prophet (salallaahu ‘alaihi wa sallam) said: “Whoever Allaah wants good for, Allaah gives him understanding of the Deen.”

Seeking knowledge has to be done in a certain way. Many of the people love knowledge and love to listen to knowledge, but because they have not done so systematically (correctly), their gains of knowledge is little. So the correct way to seek the knowledge of this religion is to begin with the Mega Principles of that science and then, after mastering these big principles, following the smaller principles, then the branches of knowledge, the more detailed affairs. This is how one gains knowledge. But as it relates to the actual topic of seeking knowledge, this is a long topic and will be dealt with on another day inshaAllaah.

The second thing required to establish Islam in himself is that he nurtures himself, cultivates himself and gets himself used to the obedience of Allaah (subhanahu wa taa’ala). Break yourself as it relates to obeying Allaah, in following His commands. That’s because if you don’t push yourselves to do good, then your nafs will overtake you until you fall little by little into corruption, such as leaving off the wajibat or doing the impremissible, and this is a dangerous stage as this is the stage of the people threatened with the punishment of Allaah.

That is because we are like a baby; if you leave it (a baby) to suckle on his mother, he would love to do this and he willl not be weaned until you force him to be weaned. Likewise, the adults, if you let your nafs do what it wants, it will get used to it. But if you wean it, you will eventually [adapt] fall in line.

For this reason, brothers and sisters, we have to strive against ourselves to be the best we can be, raise ourselves upon the obedience of Allaah and to be upon good character, and strive to be better today than we were yesterday, and tomorrow better than today. The salaf used to say that whoever finds that his two days are the same, then he is maghdum (he has cheated himself), because he wasted a day. If you learn something new, strive to implement it immediately.

You have to get yourself used to worshipping Allaah (subhanahu wa taa’ala). You should have a portion of the night for praying, a portion of the [week] for fasting, making adhkar in the morning, at night, before going to bed, worshipping Allaah. The issue here is that we implement what we learn.

We find that many people enter into the Deen of Allaah and they love to be around knowledge and the students of knowledge, and get themselves used to going here and there [for lessons], but they have not cultivated themselves to eeman. They have not cultivated themselves to the ‘ibaada of Allaah. You find that their portion of really having eeman is really small. So you find that when the wind of fitan blows, many of these people fall back on their heels, and some of them even leave Islam.

This life is as Allaah (subhanahu wa taa’ala) described it in the Qur’an, mataa’ ghurur – something one can be fooled by. It is just a short period of time. The Prophet (salallaahu ‘alaihi wa sallam) said: mali wali dunya (“What do I have to do with this world? My relationship with this world is like that of a traveler…who seeks shade under a tree…then moves on.”) Meaning that shade is just like the dunya.

So this life is just a few breaths, then it’s over. And in the next life, there are only two abodes: Paradise and Hellfire. And what you do in this life will determine your abode in the next life. You have the ability to determine which path you want. The path of the people of the good and bad – jazza bi makuntu ta’laamun (as a reward for what you used to do).

It is upon every individual to strive against himself and be firm in obedience and leave off disobedience, but it becomes more emphasized in the places where fitan (trials and tribulations) are prevelant. More emphasized in the places. Any time a person lives among the kufaar (disbelievers), where the fitan are many, he has to increase his protection against these fitan. He has to strive harder to pray at night and fast – he has to. In the land of the kufaar, he must be stronger. He has to make his relationhsip with the Qur’an stronger in the land of the kufaar. Shaytan there is stronger and more diligent, and this [Muslim] individual has to put a barrier between him and that evil. Get your ammunition together against those things and put up your protective barrier against those things that are going to go to war against your eeman, and put them up against those things that will try to weaken your eeman or try to destroy it.

Remain steadfast upon worshipping Allaah when the obedient are few and the disobedient to Allaah are many. The person who does this has a great reward with Allaah, because the Messenger of Allaah (salallaahu ‘alaihiwasallam) said, “Worship performed during time of harj is like making hijra to me (the Prophet).” The one who worships during harj (times when killing, fitna, and fear is widespread, and those who obey Allaah are few, and those who disobey Allaah are many) his reward is like the one who made hijrah to the Prophet (salallaahu ‘alaihiwasallam) – a reward that only some of the companions (the Muhajjirun) received.

It is upon the individual to remain steadfast on the obedience of Allaah. The one who does this and strives to worship Allaah, his reward is greater than the one who everything around him assists him in worshipping Allaah (like here in Madinah, where you hear the adhaan, you stop and pray in the masjid to the end of it). The one who obeys Allaah where the reasons to disobey Allaah are many and the bad places are many, and the bad companions are many. The one who controls himself when everyone else is disobeying Allaah, he reads a mushaf, directs himself to the Qiblah.

From those things that assists the individual in establishing Islam in himself in his obedience to Allaah is his home, his family (a spouse, children, proper environment, far from what Allaah dislikes), as the husband should steer his wife in a correct direction, he should want good for her as he wants for himself since she is his wife and the mother of his children. This also helps him. The effect the woman has on her husband is great. If she is saliha (righteous), wants to learn the Deen, give da’wah, and the likes, then he likewise will do the same; and the opposite is true. Likewise, he has to take extreme concern for the children, especially where you brothers are from [land of the kufaar] – where the trials and tribulations come from every angle. We have to take extreme and diligent concern for the children.

Many of the youth have some concern for the da’wah, and spend much time giving da’wah, yet they are negligent of those nearest to them, the people of their home.

Allaah says: And enjoin As-Salat on your family, and be patient upon that… (Ta-Ha – 20:132)

The people who have the most right to your knowledge, time, and attempts at rectification are those closest to you – the people of your home, your wife and children. And you will benefit from this, since they have an effect upon you, as mentioned earlier. This is as it relates to (Iqqamat-a-Deen) establishing the religion within ourselves.

Now we look at establishing the religion with other than ourselves, and this is comprised of two categories: Muslims, and disbelievers (non-Muslims):

– We should establish the religion on the Muslims, whom we should give da’wah, attempt to direct to the right Path, advise them, command them to good and forbid them from evil in a beautiful manner and a style that is beloved because the purpose is that the da’wah is accepted.

This issue of giving da’wah to Muslims themselves requires us to advise them. The Messenger of Allaah (salallaahu ‘alaihiwasallam) said: “None of you truly believes until he loves for his brother what he loves for himself.”

Especially, in the du’aat (those who give da’wah) and students of knowledge, you find that there is a lack in giving advise to one another. You find that they’ve been close for years upon years, yet not once has one said to the other “baarakaAllaahu fik, ya akhee; perhaps you should do this this way.” We should love good for our brother and not want them to fall into [even] one mistake. That would lead to our community being one that is built upon khair (goodness).

The Prophet (salallaahu ‘alaihiwasallam) said: “The strongest handhold of eeman is to love for Allaah and hate for Allaah.” This issue of love for Allaah is not just a statement. It has requirements. From the greatest of those requirements is that two (who claim they love each other for Allaah’s sake) advise one another, taking one by the hand away from the disobedience of Allaah and advising him, and vice versa. This is the true love. As for the saying of some that they love each other for Allaah’s sake and they are laughing, talking about (other than the Deen) and not advising each other, this is a weak love. This advise and level of respect should reach a point that if I see my brother fall into something, that not advising that brother who needs it should prevent you from sleeping at night, worrying about him, thinking, “how can I not have advised my brother.”

In a hadeeth Qudsee: Allaah said: “My love is obligatory for those who love each other for My sake.”

– And we should also establish the religion on the non-Muslims:

Allaah revealed this Deen to be general for all of mankind and Jinn. For this reason, you find the first command of the Qur’an is [you can open your mushaf right now]: Oh mankind (all of mankind), worship the Lord Who created you. (Al-Baqarah 2:21) This is the first command in the Qur’an, and this is for all of mankind. And the first prohibition is: Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped). (Al-Baqarah 2:22) The first command is Tawheed, and the first prohibition is shirk (setting up partners to Allaah).

This is the true meaning of La illaaha il Allaah Muhammad RasulAllaah.

This call is for all of mankind to worship Allaah alone, and to make that worship sincere for Allaah – and Allaah alone. Allaah did not say here: Oh you who believe. He said: Oh Mankind.

The one who has not entered into the fold of Islam, it is his right upon us that we call him to Islam. We must strive to establish the proofs, and have this Deen conveyed to every single individual, and this is from the most important issues.

Oh brothers, this kaafir (disbeliever) you see in front of you. Do you know what his abode is? Right now, you see him, eating, drinking, walking, etc… If his soul was separated from his body, his abode would be the hellfire forever on top of forever on top of forever. Upon him is the curse of Allaah, the angels and all of mankind.

There are three feelings we should have when seeing a kaafir:

1- You recognize the fadhl (blessing) upon you that Allaah guided you to Islam. Allaah had (has) the ability to make you be in his position, from among the people in a church worshipping a cross, instead of making you a Muslim in the Prophet’s Masjid. This has to make you love Allaah. We should also have hope in Allaah. This has to make you have hope in Allaah, that the One who wants good for you in this world that He wants good for you in the akhira. We should also fear Allaah; our hearts are between the fingers of Ar-Rahman. He turns the hearts as He pleases. [The shaikh recited a poem of Ibnul Qayyim (rahimahullaah): make for your heart two eyes, both these eyes make them cry from fear of Allaah. If your Lord had wished, He would have made you like them. And the hearts are between the fingers of Ar-Rahman.]

2- Also that you hate the kaafir for the sake of Allaah, from that which eeman requires of you, as Allaah commands: Oh you who believe, do not take My enemies and your enemies as helpers in opposition to Allaah

3- Also have pity on him, because this miskeen (sad individual), if he were to die upon [his state] after having received the message of Islam, then indeed he would be among the inhabitants of the hellfire. For that reason, we have to have in our hearts some type of mercy and pity and concern for those who have gone astray and those who disbelieve.

So for these reasons, it is upon us to be diligent and work hard to get them to enter Islam to (help) save them from the punishment of Allaah, should they die upon what they’re upon. Some [of the Muslims] are lazy in this regard. They say, “These people are kufaar, so what about them, forget about them, their hearts are sealed.” So they don’t strive to give them da’wah. This is wrong. Many of the people who have entered into the Deen of Al-Islam, Wallaahi [the shaykh swore by Allaah], we find that there’s nothing but half-an-hour (30 minutes) between them being a disbeliever and them entering Islam.

Wallaahi [the shaikh again swore by Allaah], it is upon us to seek Allaah’s assistance in opening the hearts of these people, advising them, calling them to the truth in a way that is better, in a way that is more likely to be accepted by them. It is upon us to have something in our hearts [in the way of] being eager to see the people guided.

Imam Ahmad ibn Hanbal (rahimahullaah) said: “I wouldn’t mind myself be cut up with scissors if it would help the people being guided to the Deen of Allaah.” He made himself rakhisa. In other words, he would rather see himself cut up if by that, it would help the people be guided to Islam.

I am amazed at people who may have a neighbor who is kaafir, or a colleague at work, or a customer [upon kufr]. I am amazed at those brothers who don’t have anything in their hearts to help them be guided to Islam. Only a few steps or breaths separate him (the kaafir) and the fire. Ya ikhwan, give this person da’wah! Maybe, Allaah will guide him at your hands.

Right now, we have a great opportunity. The Media left and right is talking about Islam, Islam, Islam. People want to know about Islam from you, and not just from the media, because they see you as a speaker from the inside. We should take this opportunity to teach people about Islam, and use this opportunity. There are people who want to know Islam more than they ever wanted to know.

Do you know the reward that you get by Allaah (subhanahu wa taa’ala) guiding one person by your hands?

The Prophet (salallaahu ‘alaihi wa sallam) said, “By Allaah, for Allaah to guide by your hands one individual is better for you than the red camels.” The red camels were the most expensive, valuable type of wealth they had [then]. For Allaah to guide one person by your hands is greater for you than the greatest wealth in this world. It is better for you than palaces, cars.

Da’wah is in need of perseverance. You will not find a red carpet, or a path laid out with roses, and the people glorifying you to the end of it. It is a path that requires great patience and perseverance.

I heard about a da’ee (caller) in Egypt. He freed himself – free his time up – to write to people about Islam by way of mail. At one point, this da’ee corresponded with [this one particular] kaafir for a time period you cannot imagine – 26 years. And he did not despair. And the result of this: this kaafir announced Islam. …

[Firstly,] everything is related to (Iqqamat-a-Deen) establishing the Religion.

The Second affair, do not be divided or separated in that establishment of the religion. From the greatest goals/objectives of this Deen is that its people who attribute themselves to it are together, have a working relationship, and be as upon the heart of one individual. If this affair is required of the Muslims everywhere, then this even a greater requirement in the land of kufaar.

It is upon us to strive, implement and manifest this principle and goal of being together, of having togetherness, and that we narrow the differences between ourselves, and shut off the path that shaytan would like to use to bring between us differences, hatred and envy.

This [part of the] talk right now is for you brothers, the one whom Allaah brought your hearts together upon Tawheed upon the Sunnah of the Prophet (salallaahu ‘alaihi wa sallam) with the correct understanding of the Salaf (may Allaah have mercy on them).

Know that shaytan is extremely diligent in trying to bring about separation between people who follow the correct manhaj. And for this reason, we hear many times about the differences and the separation amongst the Salafees in the lands of the West, in the lands of the kufaar. This requires that we come together and work together to solve this problem.

And from the greatest things required from us all, so we can solve this problem, is that we get rid of something we may have in our hearts, and this is evil thoughts (suspicion), or suu-a-dhan.

We have to have good thoughts about our brothers, and not have evil suspicion. If we see something from our brother that is incorrect or could [go] either way, we should strive to get this thought out of our heads. This is the only way we can kill the fitna that shaytan will want to cause between us.

We claim that we follow the way of the Salaf. Then, let us look at the brotherhood they had [and those who followed them], and you can base your conditions upon this example.

At one point, Imam Shafi’ee (may Allaah have mercy on him) became sick, and one of his students – his most famous student al-Muzanee – made du’aa: “may Allaah make your weakness stronger.”

Imam Shafi’ee said: “If my weakness became stronger, I would die.”

The student said: Wallaahi, I didn’t intend anything except good.

{Shaikh as-Sindee commented: “And look how the Imam Ash-Shafi’ee dealt with his students”}

Imam Shafi’ee said: If you had cursed me explicitly, I (still) would have known that you really didn’t mean it. [Source later supplied by Shaikh as-Sindee: In Shaikh ul-Islaam Ibn Taymiyyah’s refutation upon al-Bakri, and Ibn Taymiyyah (may Allaah have mercy on him) called it “a well-known story.”]

This is Husn-u-dhan.

I would like to close by welcoming you to the city of the Prophet (salallaahu ‘alaihiwasallam), and I ask Allaah to welcome you, and ask Allaah to make our acts righteous, and that they be purely for His Face, and that no one has any portion of our actions (meaning that Allaah is singled out in them). And we ask Allaah to bless this gathering. Allaah knows best. And may the peace and blessings be upon our Prophet.

—-

Question to Shaikh as-Sindee:

Is the reward greater for being used (by Allaah) to guide an astray Muslim to The Straight Path, or a kaafir to Islam?

The Shaikh answered:

“Without a doubt, guiding a kaafir to Islam – that they leave from the fold of kufr – is a greater reward. And the greatest of the levels of this is that Allaah (subhanahu wa taa’ala) gives you the guidance to guide this one and that one, that Allaah gives you the ability to guide them both (the Muslim and the kaafir).”

Post Courtesy : Maher ibn Ahmed

Our Lord descends every night to the sky of this world when the last third of the night remains – Shaykh ‘Uthaymīn

Our Lord’s Descent

The prophet ( صلّى الله عليه وسلّم ) said in an authentic ḥadīth:

يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ ، يَقُولُ : مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ ؟ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ ؟ مَنْ يَسْتَغْفِرُنِي ؟ فَأَغْفِرَ لَهُ

Our Lord, the blessed and exalted, descends every night to the sky of this world when the last third of the night remains. He asks, “Who is calling on me so I can answer him? Who is asking me (for anything) so I can give (it to) him? Who is asking for my forgiveness so I can forgive him?”

[Recorded by al-Bukhārī (no. 1145) and Muslim (no. 758)]

This ḥadīth is a proof confirming the descent of Allah to the lowest heaven, the sky of this world.

Some people of knowledge said this ḥadīth has come with many different chains of narration, and the scholars have always agreed that it is one of the famous ḥadīth often mentioned by the scholars of the Sunnah.

The prophet ( صلّى الله عليه وسلّم ) says,  “Our Lord descends every night to the sky of this world.” Allah’s descent is real and actual because, as we have mentioned before, anything mentioned with a pronoun that refers back to Allah, it must be attributed to him in a real, actual manner.

So we should believe in it and accept it as truth, saying just as the ḥadīth says, “Our Lord descends to the sky of this world,” to the lowest heaven closest to the earth. There are seven heavens, and Allah (عزّ وجلّ) descends at this time during the night to be near his worshippers just as he does during the afternoon on the Day of ‘Arafah (during the pilgrimage), praising and boasting to the angels about his worshippers. [41]

As for “every night” it is general to include every single night of the year. “when the last third of the night remains“. In Islamic legislation, the night begins at sunset and this is unanimously agreed upon. The difference (among scholars) however comes with regards to when the night ends. Does it end with the appearance of first light or the actual rising of the sun? Apparently, the night, according to legislation, ends with the appearance of first light, and the common, “astral” night ends with sunrise. Allah asks, ” “Who is calling on me…”. This is a question yet really intended as an encouragement and motivation rather than expecting an actual answer. It is like his statement (in the Qur’an):

هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ

Shall I guide you to a transaction that will save you from a painful punishment? [Sūrah al-Ṣaf, 61:10]

…calling on me…” saying, “Oh Lord…”

…so I can answer him?” This is the result and reward for doing the first part – calling on Allah.

 “Who is asking me (for anything) so I can give (it to) him?” such as saying, “I ask You for Paradise,” or similar things.

Who is asking for my forgiveness…” saying, “Oh Allah, forgive me,” or “I seek your forgiveness, Allah.”

…so I can forgive him?” Forgiveness means to conceal one’s sins and overlook them.

With this, it should be clear to every person who reads this ḥadīth that what is meant by “descends” here is that Allah Himself descends. We do not even need to say He descends “personally” because as long as the verb is associated with Him, then He himself does it. Still, some scholars did say, “He personally descends.” They resorted to saying that, compelled to adding “personally” only because there are those people who twist the meaning of ḥadīth, claiming that what really descends is the decision and decree of Allah. Others say it is Allah’s mercy that descends, and even others say it is one of his angels that descends.

All of these are incorrect. For one thing, Allah’s decision and decree are constantly descending, and not only during the last third of night as he ( تعالى ) says generally:

يُدَبِّرُ الأَمْرَ مِنَ السَّمَاءِ إِلَى الأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ

He arranges each matter from the heaven to the earth then it will ascend to him.[Sūrah al-Sajdah, 32:5]

And he says:

وَإِلَيْهِ يُرْجَعُ الأَمْرُ كُلُّهُ

And to him the matter will return, all of it.[Sūrah Hūd, 11:123]

As for their statement that it is really only the mercy of Allah that descends to the worldly sky when the last third of night remains, Allah is above such deficiencies and insults! Mercy does not descend except at that time?! Allah ( تعالى ) says:

وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ

And whatever you have of blessing, it is from Allah. [Sūrah al-Naḥl, 16:53]

Every blessing and favor is from Allah, and they are the results of his mercy; they can be witnessed at all times.

We could then ask: What good does it do for us if mercy descends only down to the sky (and no further)?

As for those who say it is really only an angel that descends, we ask: Does it make sense that an angel would say, “Who is calling on me so I can answer him? Who is asking me for anything…”?!

So it is clear that these claims are distorted meanings, they are incorrect and proven so by the ḥadīth itself.

By Allah, such people who claim these things do not know more about Allah than Allah’s messenger, they are certainly not more sincere in advising the servants of Allah than his messenger, and they are not more precise and eloquent in speech than the messenger of Allah (صلّى الله عليه وسلّم).

Some people also ask: How can you say Allah descends? If He does so, then what about His being high above everything? What about His being over the throne? If He descends, this would involve movement and relocation. Also, if He descends, this would be an action that happens and anything that happens must have a cause.

To this we say: This is baseless and pointless arguing. There is no reason not to say that Allah’s descent is real. Do you know what Allah deserves (of characteristics and descriptions) more than the companions of the messenger (صلّى الله عليه وسلّم)?

The companions never made any of these false assumptions and conjectures. Instead they listened, they believed, they accepted, and they trusted it as absolute truth. Yet now, you people come and challenge the meanings, arguing for the sake of falsehood, asking, “How? Why?”

We say Allah descends, and we do not delve into asking, “What about his throne? Does this mean he leaves it or not?”

As for his being above, we say he descends and yet he is still high above his creation because “descent” here does not necessarily mean that he is surrounded by the lowest heaven to which he descends while the other heavens are above him. Rather, he is not contained within anything of his creation.

So Allah actually descends in a real manner while he is actually high above in a real manner, and nothing is similar to him.

Rising over the throne is an action, not a permanent, personal characteristic. We should not, as far as I am concerned, begin asking whether he leaves the throne or not. Instead, we should keep silent about it just as the companions did, may Allah be pleased with them all.

However, the scholars of those who follow the Sunnah take one of three positions regarding the issue of whether Allah leaves his throne during his descent. Some say he leaves the throne, others say he does not leave it, and others say we should remain silent and not delve into the issue.

Ibn Taymiyyah says in his al-Risālah al-‘Arshiyyah that Allah does not leave the throne (during his descent) because the evidence confirming he is on the throne is strong and explicit just as this ḥadīth is also a strong, explicit proof of his descent. The actions and characteristics of Allah (عزّ وجلّ) are not to be measured by those of creation. So we should leave the texts of his being on the throne confirmed as they are just as we leave the text of his descent confirmed as it is. We say he is established on his throne and yet he still descends to the sky of this world; Allah alone knows the “how” of it. Our minds are too deficient and incomplete to know everything about Allah, the Most High.

The second position is that Allah leaves the throne during his descent and the third position is to remain silent – in other words, not to say whether he does or does not leave his throne.

Some people more recently bring up yet another point of confusion. Since the earth is round and revolves around the sun, they ask how Allah can descend during the last third of the night when the last third is a constant time. For example, when the Kingdom of Saudi Arabia leaves this time, Europe and surrounding countries enter it. So is Allah constantly and forever descending?

In reply, we say: First and foremost, you should simply believe and accept that Allah descends during this specific time. If you do believe in it, then there is nothing else required from you. Do not go into asking, “How?” Instead, accept that when the last third of night remains in Saudi Arabia, then Allah descends, and when it remains in America, Allah also descends. And His descent finishes when the light of morning appears in any place, respective to it.

To conclude, our position is that we believe and accept everything that has come to us from Allah’s messenger, Muhammad ( صلّى الله عليه وسلّم ) in that Allah comes down to the sky of this world, the lowest heaven, when the last third of night remains and he asks, “Who is calling on me so I can answer him? Who is asking me (for anything) so I can give (it to) him? Who is asking for my forgiveness so I can forgive him?”

Beneficial Points We Learn from This Ḥadīth

This amazing ḥadīth:

  • Confirms that Allah is high above creation based on the words, “Our Lord descends.”
  • Confirms that Allah does actions by his choice and will—these are known as “action” characteristics (see footnote no. 7 of the main article)—based on the statement, “Our Lord descends…when the last third of the night remains..”
  • Confirms that Allah speaks based on the statement, “He asks…
  • Confirms Allah’s kindness and generosity based on his questions, “Who is calling on me…? Who is asking me…? Who is asking for my forgiveness…?”

People should take advantage of this part of the night, asking for whatever they need from Allah, calling upon him, and asking his forgiveness as he asks, “Who is calling on me…? Who is asking me…? Who is asking for my forgiveness…?” And again, the word “Who” here is presented in the form of a question but is actually intended to motivate rather than ask.

So we should take advantage of this chance because nothing that has passed of your life is in your favor except the times you spent in obedience to Allah. Perhaps more days may pass you by, but when death comes it will be as if you were only born that minute. At that time, everything of one’s past life will mean nothing to him.

Footnotes:

[41] The ḥadīth about this is recorded by Muslim (no. 1348). The prophet ( صلّى الله عليه وسلّم ) said:

مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ فِيهِ عَبْدًا مِنْ النَّارِ مِنْ يَوْمِ عَرَفَةَ وَإِنَّهُ لَيَدْنُو ثُمَّ يُبَاهِي بِهِمْ الْمَلائِكَةَ ، فَيَقُولُ :  مَا  أَرَادَ هَؤُلاءِ

There is no day on which Allah frees more servants from the fire than the Day of ‘Arafah. He comes near (them) and praises and boasts about them to the angels, saying, “What do these want?” (or “Anything they want!”)

Posted from the appendix of the article : In the Company of Allaah: Confirming Allaah is with His Creation – Shaykh ibn Uthaymeen rahimahullaah | Translated by Abu az-Zubayr Harrison rahimahullaah

Related Links:

Methodology of the Prophets in Calling to Allaah – Shaykh Rabee’ ibn Hadee al-Madkhalee

BismillaahTranslated by Abu Talha Dawud Burbank rahimahullaah

[Download eBook] [Courtesy: ittibaa.com]

The Following articles are extracted from this book

Hadeeth of Jibreel : Islaam, Eemaan, Ihsaan & the Signs of the Hour – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lessons 37 (Part B) , 38 & 39
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

والدليل من السنة حديث جبريل المشهور:

»عن عمر  رضى الله عنه قال : بينما نحن جلوس عند رسول الله  صلى الله عليه وسلم  إذ طلع علينا رجل ، شديد بياض الثياب ، شديد سواد الشعر«

And the proof from the Sunnah is the famous hadeeth of Jibreel:

From `Umar radiyallaahu`anhu who said: «Whilst we were sitting with Allaah’s Messenger sallallaahu`alaihi wa sallam, a man came to us whose clothing was very white and whose hair was very black [48]


[48] Shaykh Saalih al-Fawzan’s Explanation :

Speech with regard to Islaam, eemaan and ihsaan has preceded and the pillars of each level. The Shaykh (rahimahullaah) has mentioned the evidences for each level from the Qur`aan. All of that has preceded and finished.

Then, the Shaykh (rahimahullaah) mentioned a proof for these levels from the Sunnah, the Sunnah of the Messenger sallallaahu`alaihi wa sallam; so he mentioned the hadeeth of Jibreel.

He [Jibreel] came to the Prophet sallallaahu`alaihi wa sallam whilst he was with his companions. He came to them in the form of a man and he sat with the Prophet sallallaahu`alaihi wa sallam, and asked him about Islaam, eemaan, and ihsaan. Then, he asked him about the Last Hour and its signs.

This is called the hadeeth of Jibreel or it is called the hadeeth of `Umar. It is a hadeeth which occurs through a number of chains of narration from a group of the companions, so it is an authentic hadeeth. The Shaykh (rahimahullaah) mentioned the narration of `Umar ibn al-Khattaab [1] of this hadeeth. There is variations in the wordings of the hadeeth in other narrations. However, the meaning is one and the same.

[1] Hadith Reported in Saheeh Muslim no. 8. Refer to Jaami` al-Uloom wal-Hikam of Ibn Rajab 1/93, second hadeeth.

«Whilst we were sitting with Allaah’s Messenger sallallaahu`alaihi wa sallam» It was from their usual practice, may Allaah be pleased with them, that they would gather together in the presence of the Prophet sallallaahu`alaihi wa sallam in the mosque, and that they would take knowledge from him and listen to his (sallallaahu`alaihi wa sallam) answers when he responded to questions. So, whilst they were like that in their normal condition, a man entered upon them through the door.

A man «whose clothing was very white and whose hair was very black.» Meaning: Jibreel `alaihissalaam. He came in the form of this man and he did not come to them in his angelic form, because they would not have been able to look upon him in his angelic form.


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

»لا يرى عليه أثر السفر ، ولا يعرفه منا أحد ، حتى جلس إلى النبي صلى الله عليه وسلم  فأسند ركبتيه إلى ركبتيه ، ووضع كفيه على فخذيه ، وقال : يا محمد أخبرني عن الإسلام «.

«No signs of having traveled could be seen upon him and none of us knew him until he sat with the Prophet sallallaahu`alaihi wa sallam. He placed his knees against his knees and placed his hands upon his thighs and said:

‘O Muhammad, inform me about al-Islaam.’»[49]


[49]: Shaykh Saalih al-Fawzan’s Explanation :

«No signs of having traveled could be seen upon him and none of us knew him»: Meaning: from those who were present. This was something amazing: he had not arrived from a journey so that it could be said: “He is from other than the people of al-Madeenah.” Yet, they did not recognize him. He was not from the people of the city so that they could recognize him. So, they were confused about him. He was not someone who had come from a journey nor was he someone from the people of the town. If he had arrived from a journey, then the signs of having traveled would have appeared upon him, his clothing and his color, because the effects of traveling appear upon a traveler. No one from those present recognized him, so he was not from the people of the city. Yet he had not arrived from a journey. So what could this man be? This is what they found strange.

«He sat with the Prophet sallallaahu`alaihi wa sallam»: In front of him with the sitting of a student with his teacher.

«He placed his two knees against the two knees of the Prophet sallallaahu`alaihi wa sallam»: Meaning: He was very close to him.

«He placed his two hands upon his thighs»: Meaning: Upon the thighs of the Prophet sallallaahu`alaihi wa sallam.

So «he said: ‘O Muhammad’»: He addressed him by his name and he did not say: ‘O Messenger of Allaah.’ Perhaps he did that, `alaihissalaam, in order that the companions should think that he was from the people of the desert (i.e. Bedouin), because it was from the habit and custom of the people of the desert that when they used to address the Prophet sallallaahu`alaihi wa sallam, they would do so by his name. This is because the people of the desert have their own nature and customs. And it was also an addition in rendering it something strange and obscure so that they would not recognize him.

«He said: ‘O Muhammad, inform me about al-Islaam‘»: Meaning: explain to me the meaning of AlIslaam.


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

قال» : أن تشهد أن لا إله إلا الله ، وأن محمدا رسول الله صلى الله عليه وسلم  وتقيم الصلاة ، وتؤتي الزكاة ، وتصوم رمضان ، وتحج البيت إن استطعت إليه سبيلا ، «فقال : صدقت ، فعجبنا له يسأله ويصدقه .

He said: «It is that you testify that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah sallallaahu `alaihiwasallam, and you establish the prayer, give Zakaah, fast Ramadaan, and perform Hajj (pilgrimage) to the House if are able to make your way to it.» He said: ‘You have spoken the truth.’

So we were amazed at him, asking him the question and then stating that he had spoken the truth.[50]


[50] Shaykh Saalih al-Fawzan’s Explanation :

«Islaam is that you testify that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah sallallaahu `alaihiwasallam, and you establish the prayer, give Zakaah, fast Ramadaan, and perform pilgrimage to the House if are able to make your way to it» The Prophet sallallaahu`alaihi wa sallam mentioned to him the pillars of Islaam which are essential and are such that if they are implemented, Islaam is brought about. And whatever is extra to them from the other matters, then they are matters of completion. The Messenger sallallaahu`alaihi wa sallam limited himself to an explanation of the pillars of Islaam since the shorter an answer is, the easier it will be for the student and the listener. It will be easy for him to memorize and preserve it. Whereas, if the answer is prolonged, it becomes difficult and confusing for those who are present, and perhaps most of them will not comprehend it. Therefore, this is a proof that a person who is questioned – it is befitting that he should strive to make an abridgement as far as he is able to and he should limit himself to that which is necessary. Otherwise, the fact is that Islaam is more than that. These are its pillars and its supports which it stands upon.

«He said: You have spoken the truth» This was a second amazing thing.

He said: «We were amazed at him, asking him a question and then saying that he had spoken the truth» It showed that he was a person of knowledge. He was not asking in the manner of a person who is ignorant, rather he was asking and he had knowledge as is shown by the fact that he said: «You have spoken the truth.» That proves that he was a person of knowledge. Therefore, why he did ask the question?


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

قال : فأخبرني عن الإيمان ، قال» :أن تؤمن بالله ، وملائكته ، وكتبه ، ورسله ،  واليوم الآخر ، وتؤمن بالقدر خيره وشره «، قال : صدقت.

He said: ‘Inform me about eemaan.’

He said: «It is that you have eemaan (truly believe) in Allaah, in His Angels, in His Books, in His Messengers, in the Last Day, and you have eemaan in the pre-decree, the good of it and the bad of it

He said: ‘You have spoken the truth.’ [51]


[51Shaykh Saalih al-Fawzan’s Explanation :

«He said: ‘Inform me about eemaan.’ He said: «It is that you have eemaan (truly believe) in Allaah, in His Angels, in His Books, in His Messengers, in the Last Day, and you have eemaan in the pre-decree, the good of it and the bad of it»

The Messenger sallallaahu`alaihi wa sallam mentioned to him the six pillars of eemaan after he mentioned the pillars of Islaam. 

Islaam and eemaan, when they are mentioned together, Islaam means outward actions and eemaan means inward actions, the actions of the heart and what occurs in it with regard to tasdeeq (affirmation) and `ilm (knowledge). Both Islaam and eemaan are essential together, Islaam being the outward actions and eemaan being the inward actions, because of his saying sallallaahu`alaihi wa sallam:

»الإسلام علانية ، والإيمان في القلب«

«Islaam is apparent and eemaan is in the heart[2]

If both are mentioned together, each one has a separate and specific meaning to it.

If one of them is mentioned on its own, the other one enters within it. If eemaan is mentioned on its own, Islaam enters within it. If Islaam is mentioned on its own, eemaan enters into it, because Islaam will not be correct without eemaan and eemaan will not be correct without Islaam. Both are essential.

They are inseparably linked, therefore they say: Islaam and eemaan are from those titles which when they come together, they separate, and when they occur singularly, they come together. Meaning: each of them enters into the other one, because they are inseparably linked and one cannot be separated from the other.

So, he asked him about the outward actions and about the inward actions. And he sallallaahu`alaihi wa sallam explained to him the pillars of both Islaam and eemaan.


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

قال : أخبرني عن الإحسان ، قال» : أن تعبد الله كأنك تراه ، فإن لم تكن تراه فإنه  يراك ، «قال : فأخبرني عن الساعة ، قال» : ما المسئول عنها بأعلم من السائل.  «

He said: Inform me about ihsaan.

He said: «That you worship Allaah as if you were seeing Him, and even though you do not see Him, He, certainly, sees you

He said: ‘Inform me about the Last Hour.’

He said: «The one who is being asked about it does not know any better than the one who is asking[52]


[52] Shaykh Saalih al-Fawzan’s Explanation :

He said: Inform me about ihsaan. He said: «That you worship Allaah…» It has already preceded that the person of ihsaan is the person who worships Allaah as if He were actually seeing Him, and upon certainty as if he were seeing Allaah. Or that he worships Him upon the basis of his being observed and he knows that Allaah sees him, therefore he perfects the action, because Allaah is observing him. So, the person of ihsaan worships Allaah, either seeing Him with his heart – and that is more complete – or upon the basis that he is being watched. And he knows that Allaah is seeing him in whatever place and with whatever action he is doing. This is Al ihsaan.

He said: ‘You have spoken the truth. Inform me about the Last Hour.’ Meaning: about the establishment of the Hour. When will it be? This question – the answer of it is not known to anyone, except to Allaah, the Perfect and Most High, because the establishment of the Hour – its appointed time is not known except to Allaah, the Mighty and Majestic.

We know that the Hour will be established. We have no doubt about that. Whoever doubts that, then he is a disbeliever. We know that the Hour will be established and it will certainly occur. However, the time at which Allaah, the Mighty and Majestic, will establish the Hour, He has not informed us about it and He has not explained it to us. He has kept it secret within His Knowledge. He the Most High said:

إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ

«Allaah! With Him is the knowledge of the Hour.» [31:34]

And He, the Most High, said:

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّي ۖ لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ

«They ask you about the Hour: ‘When will it come about?’ Say: ‘Its knowledge is with my Lord alone. None can reveal its time but He.’» [7:187]

He is the One who knows it, He the Perfect.

He, the Most High, said:

وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ

«And with Him are the keys to the hidden and unseen, none knows them but He.» [6:59]

From it [the hidden and unseen] is the time and establishment of the Hour.

He sallallaahu`alaihi wa sallam said to Jibreel: «The one who is being asked about it does not know any better than the one who is asking» Meaning: I and you are the same. We do not know when the Hour will be established. Allaah, the Majestic and Most High, did not make anyone aware of that, neither the Angels, the Messengers, nor anyone. Rather, He kept it secret in His Knowledge, He the Perfect and most High.


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

قال : فأخبرني عن أماراﺗﻬا ، قال» : أن تلد الأمة ربتها«

He said: ‘Then inform me about its signs.’

He said: «That the slave-girl will give birth to her mistress[53]


[53] Shaykh Saalih al-Fawzan’s Explanation :

He said: ‘Then inform me about its signs’: (الأمارات) is the plural of (أمارة). It means the sign. As for (الإمارة) with the kasrah, then it means al-wilaayah (leadership). 

‘Inform me about its signs’: Meaning: the signs which indicate the closeness of its Establishment. Yes. The Hour has signs, and Allaah, the Perfect and Most High, has made them clear. From them are the smaller signs, from them are major signs and from them are the intermediate signs. And from them are signs which are very close to the Hour that will occur at its establishment. They will be close to its establishment. As for the other signs, then they come before that.

The scholars say: The signs for the hour are of three types: Smaller signs which come [quite some time] before it, intermediate signs, and major signs. The lesser and intermediate signs have already occurred or most of them have occurred. As for the major signs: the appearance of the Dajjaal, the descent of `Eesaa (`alaihissalaam), the emergence of the beast, and the emergence of Ya’jooj and Ma’jooj. These will occur at the actual establishment of the Hour and will quickly follow on in succession. 

He said: ‘Inform me about its signs’: Since its signs are known, the Messenger sallallaahu`alaihi wa sallam answered him and said: «That the slave-girl will give birth to her mistress.» This is from the signs of the Hour. The slave girl [meaning] one who is owned and rabbataha means her female-owner (mistress).


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

»وأن ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان «.

«And that you will see barefoot, unclothed, destitute shepherds vying with each other in building tall buildings[54]


[54] Shaykh Saalih al-Fawzan’s Explanation :

«That the slave-girl will give birth to her mistress.» The explainer said: Its meaning, and Allaah knows best, is that towards the end of time, there will be many captives or slaves taken, meaning: there will be many occurrences of intercourse with slave-girls, meaning: the owned slave-girls. They will give birth to daughters and the slave-girl’s daughter will be a free woman and she will be a mistress to her mother and an owner of her.

It is also said: Its meaning is that disobedience to parents will be abundant such that the daughter will act as if she is a mistress to her mother.

«And that you will see barefoot»: This is a second sign.

«Barefoot»: Those who have no shoes because of poverty and destitution.

«Unclothed» Those who do not have clothing.

«Destitute» The poor and needy people.

«Shepherds» (رعاء) is the plural of (راع), those who shepherd the sheep. In origin, those people are found in the desert areas, in their own dwellings and they move about from one place to another. But at the end of time, they will take residence in the cities and they will build tall palaces and towering buildings. This is from the signs of the Hour, when the desert people change and become modern and they start to vie with each other in tall buildings. They compete with each other in adorning them. This was not from their custom in any way. They will change to be rich people, having wealth and people who manifest it [i.e. what they have]. This is from the signs of the Hour.

And as you know, the Messenger sallallaahu`alaihi wa sallam did not speak from his own desires, just as you know today, how the condition of the people is. The peoples conditions have changed. The poor have turned into rich people having vast riches. The desert people have become modernized and they have competed in building tall buildings. This is in confirmation of the truth of what Allaah’s Messenger sallallaahu`alaihi wa sallam said.


Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

قال : فمضى ، فلبثنا مليا ، فقال» : يا عمر أتدري من السائل ؟ «قلت : الله ورسوله أعلم ، قال» : هذا جبريل أتاكم يعلمكم أمر دينكم «

He said: Then he went away and we remained for some time. So he said: «O’ `Umar! Do you know who the questioner was?» I said: ‘Allaah and His Messenger know best.’ He said: «This was Jibreel, he came to you to teach you the affair of your religion[55]


[55] Shaykh Saalih al-Fawzan’s Explanation :

He said: Then he went away and we remained for some time: Meaning: for a short time. 

So the Prophet sallallaahu`alaihi wa sallam then said: «O `Umar! Do you know who the questioner was?» Do you [people] know who the questioner was?

In one narration the Prophet sallallaahu`alaihi wa sallam said:

»علي بالرجل«

«Bring the man to me[3]

So, they looked for him, but could not find him. 

He said: «This was Jibreel, he came to you to teach you the affair of your religion.» The one who entered and asked these questions was Jibreel `alaihissalaam. He came in the form of a man, just as was described, in order to teach those present the affairs of the religion in the manner of question and answer.


This hadeeth proves a number of tremendous matters: 

Firstly: The religion is divided into three levels: Islaam, eemaan, and ihsaan, each level being higher than the one before it. Each level has pillars: The pillar of Islaam, the pillars of eemaan, and ihsaan is a single pillar. 

Secondly: It shows teaching by way of questions and answers. This is a teaching method which succeeds, because it is better for arousing attention and conveying knowledge if the person is questioned. His mind is therefore made ready and he seeks the answer. So, he seeks the answer and then he gives the answer to him, and he is desiring it, so this will establish it firmly. 

Thirdly: In the hadeeth there is a proof that whoever is asked about some knowledge and he does not know, then it is upon him to say: Allaah and His Messenger know best. He should refer knowledge back to the one who knows it. He should not speak with an answer when he does not know it and he should not make a guess. This is not permissible. The Messenger sallallaahu`alaihi wa sallam, when he was asked about the Hour, he said: «The one who is being asked about it does not know any better than the one who is asking.» And when he said to the Companions: «Do you know who the questioner was?» They did not know him, they said: Allaah and His Messenger know best.

This shows that with regard to matters relating to the Islaamic legislation and that of the religion, it is not permissible to speak about them based upon conjecture, because this will be a case of takalluf (unnecessary overburdening oneself). However, whoever has knowledge should respond and whoever does not have knowledge should say: ‘Allaah knows best.’ And whoever says: ‘I do not know,’ has given a response. 

Imaam Maalik (rahimahullaah) was asked forty questions and he gave an answer to six of them. With regard to the rest, he said: ‘I do not know.’ So questioner said to him: ‘I have come from such-and-such place. I have traveled and tired out my riding animal and you say: ‘I do not know?’ So he said: ‘Ride your animal and go back to the land which you came from and say: ‘I asked Maalik and he said: ‘I do not know.”

This is not a defect that when a person does not know an answer regarding matters of the Islaamic legislation that he should say: ‘I do not know.’ Even if he is a scholar. The Messenger sallallaahu`alaihi wa sallam said: «The one who is being asked about it does not know any better than the one who is asking

He sallallaahu`alaihi wa sallam, when he was asked certain questions and he did not possess revelation from Allaah, the Mighty and Majestic, he would wait until the revelation descended from Allaah, the Mighty and Majestic. Do you not recite [a number of times]: ‘They ask you about such-and-such. They ask you about such-and-such. Then say: ‘Such-and-such.’

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ

«They ask you about intoxicants and gambling. Say: “In them is a great sin.» [2:219]

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ

«They ask you about the crescent moons. Say: “They are signs to mark time periods for the people and for the Hajj.“» [2:189]

So, the Messenger sallallaahu`alaihi wa sallam, when he was asked a question and he did not have an answer, he would wait until revelation came down to him from Allaah. So that should be even more the case with anyone else besides him. He should wait until he asks someone else or until he researches the matter in the books of the people of knowledge to attain the answer. As for being hasty, then this is extremely dangerous and it contains showing bad manners towards Allaah, the Mighty and Majestic, since the one who gives the answer is answering about Allaah’s legislation. He is saying: ‘Allaah has made such-and-such permissible,’ or ‘He has made such-and-such forbidden,’ or ‘He has legislated such-and-such.’ So the matter is extremely dangerous. 

The fourth matter: The hadeeth contains a proof for the manners of the student. Jibreel was the noblest one of the angels, he sat in front of the Messenger sallallaahu`alaihi wa sallam and placed his knees against the knees of the Messenger sallallaahu`alaihi wa sallam and placed his hands upon his thighs and asked with good manners. This was in order to teach the people good manners with which they should adopt towards the scholars.

This is a part of what the hadeeth indicates and it contains. 

The fifth matter: It is an explanation of some of the signs of the Hour. He mentioned two signs: that the slave-girl will give birth to her mistress and some of the scholars say: its meaning «the slave-girl will birth to her mistress» is that disobedience and bad treatment towards the parents will be frequent at the end of time. So the daughter becomes as if she is one in charge of her mother, commanding her and forbidding her and being stern with her.

Footnotes:

[2] Reported by Imaam Ahmad as a hadeeth of Anas, radiyallaahu `anhu. [Shaykh al-Albaanee mentioned in his Da`eeful-Jaami` that this particular hadeeth is da`eef (weak). And in his explanation of at-Tahawiyyah, he said: Its chain of narration is weak, it contains `Alee ibn Mas`adah, about whom al-Uqayri said: He is from the du`afaah. Al-Bukhaaree said: He is a person of suspect. `Abdul-Haqq al-`Azdi said in his book al-Ahkaam al-Kubraa about this hadeeth: This hadeeth is not correctly preserved. And Allaah knows best.]

[3] Reported by an-Nasaa`eee in Sunan al-Kubraa as a hadeeth of Ibn `Umar, radiyallaahu `anhumaa. It has also been reported by Ibn Hib-baan and ad-Daaraqutnee as a hadeeth of `Umar ibn al-Khattaab, radiyallaahu `anhu. [Shaykh al-Albaanee (rahimahullaah) said in his checking of Ibn Hib-baan: [This addition], it is saheeh (authentic).

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/belief/imaan-faith-pillars

Prophet Muhammad ﷺ: He called the people to tawheed & warned against shirk for 10 years in Makkah  – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 42 (Part A)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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The Time Period of the Call in Makkah 

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

أخذ على هذا عشر سنين يدعو إلى التوحيد

He carried this out for ten years calling to tawheed[60]


[60] :Shaykh Saalih al-Fawzan’s Explanation :

His statement: «He carried this out for ten years calling to tawheed» meaning: He called the people to tawheed and warned against shirk for ten years in Makkah. He was calling to tawheed and forbidding shirk, because they used to direct worship to the idols.

And the wisdom in Allaah’s sending him as a prophet in Makkah was that Makkah is Umm al-Quraa (the mother of all the cities), that to which all the cities relate back to. Allaah, the Majestic and Most High, says:

وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا

«And your Lord would not destroy the townships until He sent a Messenger in their original one.» [28:59]

The ‘Umm‘ is the source to which something relates back to and the foundation which it relates back to; this is the Umm.

His saying, He the Most High:

هُنَّ أُمُّ الْكِتَابِ

«They are the foundation of the Book.» [3:7]

Meaning: The source to which the aayaat which are mutashaabihah (unclear) are referred back to.

Likewise Makkah has been honored by Allaah, in that it is the original place to which the whole of the people of the Earth resort back, and Muslims in the different regions of the Earth return to Makkah. So it is Umm al-Quraa with the meaning that it is the place of return. Allaah sent His Prophet Muhammad sallallaahu`alaihi wa sallam in Makkah because it is Umm al-Quraa.

He remained in it for thirteen years forbidding the people of Makkah from shirk and commanding them with tawheed, because the people of Makkah are the example for others besides them.

Therefore, it is binding that Makkah should remain, until the establishment of the Hour, as an abode of tawheed and a beacon for the call to Allaah, and everything which conflicts with that must be kept away from it. So, shirk, innovations, and false superstitions must be kept away from it, because the people always look towards it. What is done in it is propagated around the world. So, if what is done in it is good, then good will spread about and if the opposite is the case, then evil will spread.

So it is obligatory that Makkah be kept pure always and for this reason, He, the Majestic and Most High, said:

وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

«And We enjoined Ibraaheem and Ismaa`eel that they should purify My House for those people who make tawwaaf, and those who stay there for worship and those who bow and prostrate.» [2:125]

So it is obligatory that Makkah be purified from everything that conflicts with Islaam, so that the religion can emanate from it and the call to the East and Western parts of the Earth, because Allaah sent His Prophet in it and he began his call `alaihissalaatu wassalaam from it.

The Prophet sallallaahu`alaihiwasallam remained in Makkah for thirteen years; from them were ten years in which he called to tawheed and forbade from shirk (only) and he was not commanded with anything other than that. He was not commanded with the prayer nor with the zakaat nor with fasting nor with Hajj (the Pilgrimage). Rather his call was restricted to warning against shirk and to commanding tawheed.

He would say to them:

Say that none has the right to be worshipped except Allaah, you will be successful!

And they would say:

أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ

«Does he make all the objects of worship a single object of worship? Indeed this is something very strange!» [38:5]

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/muhammad

If it is said to you, “How did you come to know of your Lord” – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 17 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

فإذَا قيلَ لكَ بما عرفْتَ ربَّك؟ فقُل بآياتِه ومخلوقاتِه

So if it is said to you, “How did you come to know of your Lord”, then say, “through His Signs and those things which He has created” 5


[5]: Shaykh Fawzan’s Explanation:

You have said, “My Lord is Allaah”, or, “My Lord is Allaah Who nurtured me with His favours”. So what is the proof that Allaah is your Lord who nurtured you with His favours? So the Shaikh brought proofs from the revelation and from the intellect as will follow. So if it is said to you, “How did you come to know of your Lord?”, because whoever claims something, then he must establish proof upon his claim:

And claims if the people do not establish proof

 For them, then their people are mere claimants 

Everyone who makes a claim must establish the proof for his claim, otherwise his claim will not be correct. You have said, “My Lord is Allaah who nurtured me and nurtured the whole of the creation through His favours”. What is the proof? Then say, “The proof is His Signs and those things which He has created”.

Al-Aayaat is the plural of aayah and the word aayah in the language is a sign showing something and indicating something, just as he sallallaahu ‘alaihi wa sallam said:

آية المنافق ثلاث

“The aayah (sign) of the hypocrite is in three”[1]

[1] Reported by al-Bukhaaree (33) and by Muslim (59) from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu

Meaning his sign.

His saying, “through His Signs”: meaning the Signs and the proofs which indicate Him, He the Perfect and Most High. So all of these created beings which you see, all of them were non-existent, and then Allaah produced them and created them by His Ability, He the Perfect and Most High. And from them are created beings which are constantly renewed such as plants and the newborn, and things which were not present and then they came about, and you look upon them – who is the one who created them? He is Allaah the Perfect and Most High. Do they create themselves?, did anyone from mankind create them? No-one can claim this, and no-one is able to claim it.

He the Most High said:

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ

أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَل لَّا يُوقِنُونَ

Or were they created without any creator, or are they themselves the creators, or did they create the heavens and the earth? Rather they do not have certain faith [52:35-36]

These things did not produce themselves, nor were they produced by others from the created beings at all, and no-one can ever create a tree or a gnat or a fly:

إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ

Those whom you call upon besides Allaah, they can never create even a fly, even if they gathered together to do it [22:73]

So this creation proves the Creator, He the Perfect and Most High, and therefore, when it was said unexpectedly to the bedouin man, “How did you come to know about your Lord?”. He responded, “The piece of camel dung proves that there is a camel, and the footprint proves that there is a man who is travelling. Does not this creation prove, the One Who is Subtle and Kind, the One Who is All-Aware?”

So when you see a footprint upon the ground, does it not prove to you that someone has walked upon this ground, if you see a piece of camel dung does it not prove to you that there are camels upon this land or that a camel has passed by? A piece of camel dung proves that there has been a camel, and a footprint prove that somebody has passed by.


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

ومِنْ آياتِه الليلُ والنهارُ والشمسُ والقمرُ، ومِنْ مخلوقاتِه السمواتُ السَّبْعُ والأَرْضُونَ السَّبع ومَا فيهنَّ وما بينهما

And from His Signs are the night and the day and the sun and the moon, and from that which He has created are the seven heavens and the seven earths and whatever is within them and whatever is between them.6


[6]: Shaykh Fawzan’s Explanation:

His saying, “And from His Signs are the night and the day and the sun and the moon”: so the aayaat (Signs) are of two categories:

The first category: Ayaatun Kawniyyah, His Signs within the creation which we can see, such as the heavens and the earth and the stars and the sun and the moon and the mountains and the trees and the oceans. They are called Signs because they contain signs proving their Creator, He the Perfect and Most High, and therefore poet Abul-Ataahiyah said:

So how strange, how can the One deserving worship be disobeyed

Or how can the one who denies deny Him?

 When everything contains a Sign for Him

 Proving that He is One 

And there is a witness for Allaah in every movement

 And every stillness of the creation 

How can anyone deny Allaah the Majestic and Most High and saying there is no Lord for this whole creation, and that these created beings came about without any creator. And if they did come about through a creator, then who is this creator besides Allaah the Majestic and Most High, explain to me. You will not find a creator besides Allaah the Perfect and Most High:

أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۚ قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

Or do they set up partners for Allaah who create with the like of His creation so that the creation is obscured for them. Say: Allaah is the Creator of everything and He is the One, the Overwhelming Subduer [13:16] 

The second category: al-Aayaat-ul-Qur’aaniyyah, aayahs of the Qur’aan which are recited from the revelation which has been sent down to the Messenger sallallaahu ‘alaihi wa sallam, all of these prove the existence of the Lord, the Perfect and Most High, and His Perfection and His Attributes and His Names, and that He is the One deserving of worship, He alone with no partner, all of them prove that, the creational Signs and the aayahs of the Qur’aan.

The creational Signs prove their Creator, and the One Who brought them into existence and the One Who controls them. And the aayahs of the Qur’aan contain the command to worship Allaah and they contain affirmation of tawheed of Lordship and using it as a proof for tawheed of worship. And the command to worship Allaah the Perfect and Most High, all of the Qur’aan is concentrated upon this meaning and it was sent down for this meaning.

And from His Signs are the night and the day and the sun and the moon, these are from the greatest Signs of Allaah the Perfect and Most High, the dark night which covers this creation, and the bright day which brings light to this creation, so that they can go about for their work. He the Most High said:

قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِضِيَاءٍ ۖ أَفَلَا تَسْمَعُونَ

قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ

وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

Say: Do you see if Allaah made the night continuous upon you until the Day of Resurrection, what deity besides Allaah could bring you light? Will you not then listen?

Say: Do you see if Allaah made the day continuous upon you until the Day of Resurrection, what deity besides Allaah could bring you night-time in which you could rest? Will you not see?

And from His Mercy upon you is that He has made the night and the day so that you may rest therein and seek of His bounty and that you should be thankful. [28:71-73]

This is from the greatest of the Signs of Allaah, this night and this day. The whole time is not night and the whole of time is not day, because if that were the case then the welfare of the people would be lost and they would become fatigued.

Allaah made the night and the day to follow each other in succession for them and then the night and the day are ordered, neither of them clashes nor do they alter, upon a single ordered system which proves the wisdom of the All-Wise One, He the Perfect and Most High.

The actions of the servants and that which they make end in destruction, and they clash with each other whatever they may be and they stop working.

As for the things created by Allaah the Mighty and Majestic, then they do not become destroyed, except at the time when Allaah permits their destruction. So the night and the day continue, neither of them ceases working, whereas things made by the creation stop working and come to destruction and perish no matter how strong they are and how large they are.

So how many abandoned cars do you see and planes and ships even though they were strong and had been taken care of, yet they end in destruction and they stop working. Does the night-time stop working or does the day-time stop working? No, because its maker has full Ability and is All-Wise, He the Majestic and Most High:

صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ

The creation of Allaah who has made everything firmly and precisely. [27:88]

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

If it is said to you, “Who is your Lord? – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 16
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

Previous Class: These Three Fundamental Principles have Tremendous Importance


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

فإذا قيلَ لكَ: مَنْ رَبُّكَ؟ فقلْ ربي اللهُ الذي ربّاني ورَبَّى جميعَ العالمينَ بنعمِهِ

So if it is said to you, “Who is your Lord?”, then say, “My Lord is Allaah who nurtured me and all of the creation with His favours.” 2


[2]: Shaykh Fawzan’s Explanation:

The Shaikh rahimahullaah having explained the three fundamental principles in general terms, wanted to explain them in detail one by one, with their evidences from the Book and the Sunnah, and from Allaah’s signs within the creation, and from the intellectual evidences. And it is likewise obligatory to base creed and belief upon proofs from the Book and the Sunnah, and upon examination of the signs which Allaah has placed within the creation so that it should be firmly grounded and firmly established in the heart and so that all doubts are removed.

As for creed and beliefs based upon shubuhaat (incorrect suspicions) and upon doubts and upon sayings of the people and upon blind-following, then these will be beliefs which are short-lived and will not remain firmly established, and they will be open to being disproven and they will be open to being totally refuted.

So creed and belief and the rest of the rulings of the legislation are not established except with proofs of the Book and the Sunnah and with accepted intellectual proofs. And therefore the Shaikh rahimahullaah he quoted many proofs for these three fundamental principles, so no principle from them occurs except that he has support it with evidences and proofs about which there is certainty which repel doubts and false desires and which firmly implant the creed and belief in the heart.

His saying rahimahullaah, “So if it is said to you”: meaning if you are asked about your Lord, and this is a question which will occur, you will be indeed asked about it in this world and in the hereafter, so it is essential that you have knowledge of your Lord the Mighty and Majestic, and that you respond with the correct response based upon certainty and clear proof. So then say, “My Lord is Allaah”, this is the answer, “the One Who nurtured me and nurtured the whole of the creation with His favours.” This is using an intellectual proof.

So Ar-Rabb, the Lord the Majestic and Most High, He is the One who nurtures all of His servants with His favours and nourishes them with the provision which He gives. He creates them after they were previously nothing mentioned, they were in the wombs of their mothers, in one form of creation after another within three depths of darkness. And He causes provision to reach them, even in the wombs of their mothers, and therefore the body of the fetus develops in the womb of the mother and grows larger, because the provision from Allaah the Perfect and Most High reaches it and nourishment reaches it.

Then the soul is breathed into it so it moves and it comes to life, by the permission of Allaah. This is tarbiyyah (nurturing) in the womb. Then when it comes out, then Allaah the Perfect nurtures it with His favours giving it health and well-being and He causes the milk of its mother to flow for it, so it is nourished until it can eat food and can do without milk. Then little by little its intellect grows and its hearing and seeing develops, it develops little by little until it reaches puberty then it develops further until it reaches its full strength, until it reaches forty years old and it is at the limit of its strength.

So who is it that nourishes it from the day when He created it in the womb of its mother until it dies, who is it who nourishes it, then who is it who causes this food and this drink to be digested and absorbed in its body so that it reaches every cell and every muscle and every place in its body, who is it who makes food and drink appetizing for it, who is it who causes that to pass through and who removes what is harmful from it, who is it who does this and nurtures this human being, is it not Allaah the Perfect and Most High? This is the Lord the Perfect and Most High, the one who nurtures, He is the one who nurtured me and nurtured all of the created beings by His favours.

Everything upon the face of the earth from the realms of humans and animals and the realm of the land and the sea, from the greatest created thing to the smallest created thing upon the land and the sea, all of them are nourished by His favours and His provision. He the Most High said:

أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ

Or who is it that could give you provision if your Lord were to withold the provision which He gives to you? [67:21]

And He said:

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

And there is no creature upon the earth except that its provision is dependent upon Allaah and He knows its dwelling place and its resting place. [11:6]

And He said:

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

And how many a creature there is which does not carry its own provision. Allaah provides for it and for you. He is the All-Hearing, the All-Knowing. [29:60]

This is the Lord, the One free of all imperfections:

ذَٰلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ

That is Allaah your Lord so worship Him alone. [10:3]

As for other than Allaah the Majestic and Most High, then it does not possess and have ability over anything from that, neither the idols nor anything else, no-one else possesses and has ability over granting provision, rather it is one who is provided for, it is a created being like yourself.


Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

And He is the One Whom I worship and there is no other whom I worship besides Him, and the proof is His saying, He the Most High:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All praise is for Allaah the Lord of the whole of creation [1:2] 3


[3]: Shaykh Fawzan’s Explanation:

His saying, “And He is the One Whom I worship”: the Lord, the One who is like this He is the One who deserves worship from me and from other than me. Then the Shaikh also draws attention to the fact that it is not sufficient to affirm Ruboobiyyah (Allaah’s Lordship), it is not sufficient that you say, “My Lord is Allaah who nurtured me with His favours.”

This is not sufficient, you must acknowledge His right to all worship, and you must make all worship purely and sincerely for Him. And this is the difference between the person of tawheed and the person of shirk. So the person of tawheed affirms the Lordship of Allaah the Mighty and Majestic and he affirms His sole right to worship, He alone with no partner, whereas the person of shirk, he affirms the Lordship of Allaah, however he is one who associates others along with Him in his worship of Him. He associates along with Him those who do not create and do not provide provision and do not possess anything. This is the difference between the person of tawheed and the person of shirk. The person of tawheed says, “My Lord is Allaah and He is the One Whom I worship, and I have no other one whom I worship besides Him.”, whereas the person of shirk, he says, “My Lord is Allaah.” However worship with him is not solely for Allaah, so he worships along with Allaah, trees and rocks and beloved servants of Allaah and righteous people and graves. So he becomes a person of shirk, and the affirmation of Lordship does not benefit him, and it does not enter him into Islaam.

So his saying, “And He is the One Whom I worship”: meaning the Deity Whom I worship.

And his saying, “And I have no other whom I worship besides Him”: neither from the Angels nor from the Messengers nor from the righteous people nor from trees nor rocks nor anything else, I have nothing which I worship besides Him, He the Perfect and Most High. This is affirmation of tawheed with the proof, and this is an intellectual proof, and then he mentioned the textual proof the Qur’aan.

And the proof is His saying, He the Most High:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All Praise is for Allaah, the Lord and Nurturer of the whole of the creation. [1:2]

This aayah is the start of the Qur’aan in the Mus-haf (written copy of the Qur’aan), there is nothing before it except for, “In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.” And it is the conclusion of the speech of the people of Paradise, He the Most High said:

وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

And the conclusion of their call will be that all Praise is for Allaah, the Lord of the whole of creation [10:10]

And Allaah the Majestic and Most High began this creation with this phrase.

He the Most High said:

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ

All praise is for Allaah He Who created the heavens and the earth and made the darkness and the light. [6:1]

And He will conclude the creation with it. He the Most High said:

وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

And judgement will be passed upon them all with justice, and judgement will be concluded by its being said that all praise is for Allaah the Lord of creation [39:75]

So He began the creation with it and He concluded with it, so it is a tremendous saying.

So His saying He the Most High, “Al-Hamd: it is praise of the One Who is being praised along with love of Him and veneration of Him. And the, “Al-”, in, “Al-Hamd”, is to make it totally comprehensive, meaning all praise is for Allaah, it belongs to Him and He is deserving of it, so He is the One Who deserves total and unrestricted praise. As for other than him, then he can be praised in accordance with the level of the fine and good things which he does. As for total and unrestricted and complete praise then it is for Allaah the Mighty and Majestic, because favours, all of them are from Him.

And even the created being if he does something good to you, then it is from Allaah the Mighty and Majestic, He is the One Who caused this created being to do something useful for you, and He is the One Who enabled him to do good for you, so indeed praise returns to Allaah the Perfect and Most High.

And his saying, “Lillaah”: the jaar and the majroor are connected to something left unmentioned which is the predicate for the subject. So the phrase means: praise exists or is confirmed for Allaah the Mighty and Majestic.

And, “Allaah”: means, the One possessing Divinity and the right to be worshipped over the whole of His creation. And this Name, no-one else besides Him, He the Perfect can be called it, no-one can be called Allaah. Even the Pharoah, he did not say, “I am Allaah”, rather he said, “I am your Lord”. So this Name is particular to Allaah, no-one can ever be called it, and no-one has the audacity to say, “I am Allaah.”

Rabbi”: this is a qualifying noun for Allaah’s Name, and it is in the genitive case and it is a governing noun.

Al-‘Aalameen”: is a governed noun in the genitive case, and the sign that it is in the genitive case is the, “yaa”. Because it it joined to the sound masculine plural.

So it is clear that praise, all of it, and extolling, all of it, is for Allaah the Lord of the whole of creation.

And the world of the Angels and the world of inanimate objects and of birds and the world of beasts of prey and the world of animals and the world of insects and of ants and the many worlds or realms of creation that there are upon the land and in the sea, they are not known except to Allaah, and no-one can enumerate them except Allaah. All of them, Allaah is their Lord.

Rabb-ul-‘Aalameen”, (the Lord of all of the creation): this cannot be applied except to Allaah the Perfect the Mighty and Majestic. It is not possible for anyone to be called, “Rabb-ul-‘Aalameen”.

So if it said, “Ar-Rabb”, (The Lord): then this cannot be used except for Allaah the Majestic and Most High, it cannot be used except for Him. As for a created being, then the term can be used restrictedly so that it is said, Rabb-ad-Daar “the master of the house”, or, “the owner of the animal”, meaning its owner and its master.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Calling to the Knowledge & Having Patience upon any Harm encountered – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 04 – Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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Calling to the Knowledge

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

الثَّالِثَةُ: الدَّعْوَةُ إِلَيْهِ  

The third is calling to it.9


[9]:

His saying, “Calling to it”: meaning, it is not sufficient that a person learns knowledge and acts himself and does not call to Allaah the Mighty and Majestic. Rather he must call and invite others so that he benefits himself and benefits others, and because this knowledge is something he is entrusted with, it is not your personal property which you can hoard away and withhold from the people, when the people are in need of it. So what is obligatory upon you is to convey it and to explain it and to call the people to good. This knowledge, which Allaah has given you the task of carrying, is not an endowment for your benefit alone, rather it is for you and for others besides you, so do not keep it to yourself and prevent the people from benefiting from it. Rather it is essential that you convey it and you must clarify it to the people. He the Most High said:

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ

And when Allaah took the solemn agreement from those who were given the scripture, you must make it clear to the people and not conceal it [3:187]

This is a solemn agreement which Allaah took from the ‘ulemaa (people of knowledge) that they would make clear to the people that which Allaah has taught them, in order that the good should spread, and to bring the people out from the depths of darkness into light, and this was the work of the Messengers and of those who followed them. He the Most High said:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Say: “This is my way, I call to Allaah upon clear knowledge, I and those who follow me, and Perfect is Allaah and I am not from the people of shirk (those who associate others with Allaah).” [12:108] 

This is the way of Messenger sallallaahu’alaihiwasallam and the way of his followers: knowledge, and action and calling to Allaah the Mighty and Majestic. So whoever does not call, and he has the ability to call, and he has knowledge and he conceals it, then he will be given a bridle of fire on the Day of Resurrection as occurs in the hadeeth.[1]

[1] Reported by Aboo Daawood and At-Tirmidhee and Ibn Maajah from a hadeeth of Aboo Hurayrah who said: Allaah’s Messenger sallallaahu’alaihiwasallam said,

“Whoever is asked about knowledge and he conceals it, then Allaah will give him a bridle of fire on the Day of Resurrection”.

[Al-Albaanee declared this hadeeth hasan saheeh].

And Ibn Maajah reports a longer wording from Aboo Sa‘eed Al-Khudree … [declared very weak by Al-Albaanee].


Having patience upon harm which is encountered whilst carrying this out.

 الرَّابِعَةُ: الصَّبْرُ عَلَى الأَذَى فِيهِ 

 The fourth is having patience upon any harm encountered whilst carrying it out.10


[10]:

His saying, “Having patience upon any harm encountered whilst carrying it out”: it is known that whoever calls the people, and commands the good and forbids the evil, then he will be exposed to harm from the evil-doers, because many of the people do not want good, rather they want desires and forbidden things and false whims, so when someone comes who calls them to Allaah and who deters them away from their desires, then there will certainly be a reaction from them either in speech or in action. So what is obligatory upon whoever calls to Allaah and desires the Face of Allaah is that he should have patience upon the harm, and he should persist in calling to Allaah, and his example in that regard will be the Messengers ‘alaihimussalaatu wassalaam, and the best of them and their seal is Muhammad sallallaahu ’alaihi wasallam.

What did he encounter from the people, how much harm did he suffer in sayings and actions? They said he was a sorcerer and a liar, and they said he was a madman. They said those sayings about him which Allaah the Mighty and Majestic has mentioned in the Qur’aan. And they harmed him with physical harm, they threw stones at him until his heels ran with blood sallallaahu ’alaihi wasallam when he called them to Allaah the Mighty and Majestic. And they threw the after-birth of camels on his back whilst he was making prostration by the Ka‘bah, and they threatened to kill him and they tried to intimidate him, and in the battle of Uhud, there occurred to him and to his Companions that which occurred ‘alaihissalaatu wassalaam – they broke his lateral incisor tooth and they wounded his head sallallaahu ’alaihi wasallam and he fell into a ditch, and he was the Prophet of Allaah – all of this was harm in calling to Allaah the Mighty and Majestic. However he had patience and he bore it and he was the most excellent one of the creation ‘alaihissalaatu wassalaam. So therefore whoever carries out this call will certainly face harm in accordance with the level of his eemaan and his call, however it is upon him to have patience as long as he is upon the truth, then he should have patience and bear it, for he is in Allaah’s cause, and whatever harm befalls him then it will be reward from Allaah the Perfect and Most High, upon the scale of his good deeds.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

The Spread of and Call to Irja’ Creed (Al-Murji’ah) – The Permanent Committee

Fatwa no. 21436

Q: Praise be to Allah Alone and peace and blessings be upon the Last Prophet. To continue,

The Permanent Committee for Scholarly Research and Ifta’ had read the letter received by his Eminence, the Grand Mufty (Islamic scholar qualified to issue legal opinions) from a number of inquirers whose names are registered at the Secretariat General of the Council of Senior Scholars nos.(5411) ,(1026), (1016),(1395), (1650), (1893), (2106) dated 7/11/1420, 7/2/1421, 7/2/1421, 3/8/1421, 17/3/1421, 25/3/1421, 7/4/1421 A.H., successively.

The inquirers asked many questions to the following effect: Lately, the idea of Irja‘ (a deviant conviction claiming that Faith is restricted to belief not deeds) has dreadfully spread. Many writers have been propagating it, depending on some incomplete quotations from the Shaykh of Islam Ibn Taymiyyah’s writings, something which leads many people to confusion with respect to the definition of Iman (faith). They try to exclude the element of deeds from the definition of Iman. They claim that anyone who abandons all deeds will still be saved (from Hellfire). This definitely facilitates the committing of sins, acts of Shirk (associating others with Allah in His Divinity or worship) and Riddah (apostasy) for people attain Iman in light of this conviction, even if they do not abide by religious obligations, avoid prohibitions, or act in accordance with Shari`ah (Islamic law). There is no doubt that this conviction has a severe effect on Islamic societies, issues of `Aqidah (creed) and worship. Therefore, I hope Your Eminence will reveal the reality of this conviction and its bad effects, and the truth that is based on the Qur’an and Sunnah (whatever is reported from the Prophet). I hope you will also verify the writings reported from Shaykh-ul-Islam so that all Muslims can be sure about and have knowledge of their religion.

A: After the Committee studied the inquiry, it answered as follows:

The mentioned sayings are attributed to Al-Murji’ah (a deviant Islamic sect claiming that Faith is restricted to belief not deeds) who exclude deeds from the definition of Iman. They claim that Iman is achieved by belief with the heart and utterance with the tongue, whereas the deeds, according to their view, are a condition for attaining perfection but are not considered a prerequisite for it. Thus, according to their conviction, anyone who believes with their heart and utters with their tongue will be a perfect Mu’min (believer), even if they abandon obligations and violate prohibitions, they will also be entitled to enter Jannah (Paradise) without observing any good deeds.

This has led to many null ideas, including the restriction of Kufr (disbelief) to denial of faith and Al-Istihlal (deeming what is Haram (prohibited) to be lawful) by heart. In fact, all these sayings are false, deviant and contradict the Qur’an, Sunnah and the way of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream); the predecessors and successors.

However this opens the door to the people of evil and mischief to deviate away from their religion and be free from Allah’s (Glorified be He) commands, prohibitions, fear and reverence.

This also deactivates the concept of Jihad (struggling in the cause of Allah), enjoining good and forbidding evil.

Furthermore, this also equates between good and bad, obedient and disobedient people, a person who abides by Allah’s Shari`ah and the Fasiq (someone flagrantly violating Islamic law) who abandons His Commands and Prohibitions since deeds do not violate Iman as they claim.

This is why Imams of Islam concentrated on clarifying the falseness of this conviction and replying to its supporters in the past and the present. They also allocated a chapter for this issue in the books of `Aqidah and compiled complete books in this regard, such as the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) and others.

Ibn Taymiyyah (may Allah be merciful to him) mentioned in Al-`Aqidah Al-Wasitiyyah:

“Among the fundamentals of Ahl-ul-Sunnah w-Al-Jama`ah is that Din (religion of Islam) and Iman are attained by words and actions and that Iman increases by acts of obedience and decreases by acts of disobedience.”

He also mentioned in his book Al-Iman:

“In this chapter, we find several sayings of the Salaf (righteous predecessors) and the Senior Scholars of Sunnah in explaining Iman. Sometimes they say: It is utterance and action and some others say: utterance, action and intention. Others say: Iman is utterance with the tongue, belief with the heart, and acts with organs. All these definitions are true.”

Moreover, he (may Allah be merciful to him) added:

“The Salaf strictly censured Al-Murji’ah for excluding actions from Iman. However, their claim that all people have the same degree of Iman is absolutely fraudulent. Belief, love, fear of Allah, knowledge, etc., of people vary from one person to another.”

He added:

“Regarding this basic origin, Al-Murji’ah deviated from what was clarified in the Qur’an, Sunnah, opinions of the Sahabah (Companions of the Prophet) and the Tabi`un (Followers, the generation after the Companions of the Prophet), rather they founded their opinion on their own understanding and linguistic interpretation [of texts]; this is certainly the manner of people of Bid`ahs (innovations in religion).”

Among the proofs that indicate that deeds are included in Iman and that they affect it positively or negatively is Allah’s saying,

The believers are only those who, when Allâh is mentioned, feel a fear in their hearts and when His Verses (this Qur’ân) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone); Who perform As-Salât (Iqâmat-as-Salât) and spend out of that We have provided them. It is they who are the believers in truth. (Qur’an – Surah Al-Anfaal  Verses: 2-4)

And

Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and full submissiveness. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allâh has forbidden). And those who pay the Zakât. And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, – for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors; Those who are faithfully true to their Amanât (all the duties which Allâh has ordained, honesty, moral responsibility and trusts) and to their covenants; And those who strictly guard their (five compulsory congregational) Salawât (prayers) (at their fixed stated hours). (Qur’an – Surah Al-Muminoon  Verses: 1-9)

In addition, the Messenger (peace be upon him) said,

Iman (Faith) has over seventy branches, the most superior of which is the declaration that there is no deity except Allah, and the lowest of which is the removal of (anything) harmful from the street, and modesty is a branch of Iman.

Shaykh-ul-Islam (may Allah be merciful to him) also mentioned inhis book Al-Iman:

“The origin of Iman is in the heart, including utterance and action. It is recognition of belief, love and submissiveness. Whatever rests in the heart should be manifest in action. If a person does not act in accordance to it, this indicates absence or weakness of Iman. This is why the visible deeds are a reflection of the Iman of heart and a confirmation to what exists in it. They constitute evidence of it and they are a branch and part of full Iman.”

He also says,

“Thinking of what Al-Khawarij and Al-Murji’ah say with respect to the meaning of Iman reveals that this includes disobedience of the Messenger. Obeying Allah (Exalted be He) and His Messenger (peace be upon him) denotes the perfection of Iman, and that Allah (Exalted be He) would never render a sinner to be a KafirSuppose that some people went to the Prophet (peace be upon him) and told him: ‘We believe in what you have brought us by our hearts and bear witness (that there is no deity except Allah and that Muhammad is the Messenger of Allah) with our tongues, but we do not abide by your commands and prohibitions; as we do not offer prayers, fast, perform Hajj or believe what is told to us; we do not return trusts, fulfill our promises, maintain the ties of kinship or observe any good acts which you ordained us; we drink intoxicants and commit incest and adultery; we kill as many people as we can of your Companions and Ummah (nation) and take their money; we may even kill you too and fight with your enemies against you.’ Can any rational person imagine that the Prophet (peace be upon him) would answer them by saying: ‘You are the perfect Mu’minun (believers) and you are the ones entitled to my intercession on the Day of Resurrection, and it is expected that none of you would enter Hellfire?’ On the contrary, every Muslim indisputably knows that the Prophet (peace be upon him) would have told them: ‘You are the most disbelieving people ever to what I came with’ and that he would have executed them if they had not repented.”

Ibn Taymiyyah also said:

“When the word of Iman is generally mentioned in the Qur’an and Sunnah, it is meant with dutifulness, piety, and religion as previously mentioned, for the Prophet (peace be upon him) declared that Iman has over than seventy branches, the best of which is to witness that there is no Deity but Allah, and the least is to remove harm from the road. Therefore, whatever pleases Allah falls under the meaning of Iman. All this is also included in the meaning of dutifulness when generally mentioned, and so are the Taqwa (fear/wariness of offending Allah) and the Din (religion of Islam). It was also narrated that when people asked about Iman, Allah revealed the following Ayah: It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces .What is meant here is that Iman, which is accompanied by action, is praised, other than that which is devoid of it.”

This is what Shaykh-ul-Islam Ibn Taymiyyah said about Iman; anyone who reports other than this on his authority will be inventing lies against him.

Whereas what was mentioned in the Hadith concerning the entrance of some people into Jannah despite that they had never done any good is not absolute to anyone who abandons deeds while being capable of doing them. Rather it is restricted to those who have excuses for abandoning deeds or for any other reason that is consistent with the objectives of Shari`ah.

After clarifying this issue, the Permanent Committee warns against arguing over the fundamentals of `Aqidah, because of the serious consequences resulting from this. It recommends resorting to the books of the Righteous Salaf and leading Muslim scholars which are based on the Qur’an, Sunnah and accounts of the Salaf.

It also warns against referring to any books that carry views opposing the original references, or modern books that are issued by authors who have not acquired knowledge through scholars or from original sources. Those people are intruders to this one great fundamental of `Aqidah. They adopt the views of Al-Murji’ah and falsely attribute them to Ahl-ul-Sunnah W-al-Jama`ah, causing confusion to people. They also wrongly ascribe these views to the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) and other Imams of the Salaf through incomplete quotations. We advise them to fear Allah and to return to the Right Path, and not break the unity (of Muslims) by promoting this deviant belief. The Committee also warns Muslims against being tempted and falling into the trap of those opposing Ahl-ul-Sunnah W-al-Jama`ah. May Allah guide everyone to useful knowledge, righteous deeds and good understanding of the religion.

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

Member – Member – Member – Chairman
Bakr Abu Zayd – Salih Al-Fawzan – `Abdullah ibn Ghudayyan – `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Posted from: http://www.alifta.net
Fatwas of the Permanent Committee > Group 2 > Volume 2: `Aqidah > The Sects

Related Links:

Leaving the Masjid after the Adhan has been Called – alifta & Shaykh Uthaymeen

Leaving the Masjid after the Adhan is announced

The second question of Fatwa no. 5133

Q: What is the ruling on leaving the Masjid (mosque) after the Adhan (call to Prayer)? Moreover, does the same ruling apply to a person who may be in a room, not used for Salah, within the precincts of the Masjid but when leaving, he passes through the courtyard of the Masjid?

A: It is not permissible to leave the Masjid after hearing the Adhan except to perform Wudu’, answering the call of nature, or any other necessity. It is reported that Abu Hurayrah  saw a person leaving the Masjid after the Adhan. Upon this he remarked,

“This (man) disobeyed Abu Al-Qasim (peace be upon him).” Related by Muslim in his Sahih. The same ruling applies for a person who is in a room inside the precincts of the Masjid.

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

The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
Abdullah ibn Qa`ud – Abdullah ibn Ghudayyan  -Abdul-Razzaq `Afify  – Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee>Group 1>Volume 6: Salah 1>Salah>Rulings related to the Masjids>

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1993&PageNo=1&BookID=7


[Q] What is the ruling regarding leaving the Masjid after the Adhan has been called?

[A] Abu Hurayrah saw a man leave (the Masjid) after the Adhan (had been called) and said (about him):

As for this (one), then he has gone against (the teachings of) Abul-Qasim (Muhammad, peace be upon him).(Sahih Muslim)

And to go against (the teachings) principally is prohibited. Allah says:

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. (Quran, 33:36)

So, because of this, the people having Islamic knowledge have said: Indeed it is not permissible for a person to leave the Masjid after the Adhan (has been called) except for an (Islamically justifiable) reason, such as leaving to make Wudhu or if he wanted to go to answer the call of nature, then he is permitted to leave, even if he misses the prayer as the Prophet (peace be upon him) said:

There is no prayer if food has been served or for him who needs to answer the call of nature. (Sahih Muslim)

So, if we say that someone is waiting for the prayer and then felt the need to go and answer the call of nature or even to pass wind, since some people (may be in) need of passing wind, then there is no harm if he left and relieved himself (and) then returned. And if he was able to (catch and) join the congregation, then it is a blessing, and if he was unable to do so, then there is no harm in this.

Sheikh Bin Uthaymeen
Majmoo Fatawa Bin Uthaymeen, Vol. 12, Pg. 200.

Source: Saudi Gazette of 12 Rabi Al-Awaal 1430 H

Related Linkhttps://abdurrahman.org/salah/adhan-call-to-prayer

Travelling to The Lands Of Disbelief for Tourism, Business,Da’wah, and Marriage – Shaykh ‘Abdur Rahmaan al-‘Adane

Question 8: Travelling to the lands of disbelief for tourism, business, da’wah, and marriage

“There are some travels to the lands of disbelief that don’t include residing nor settling there, like traveling for vacation, and tourism, and traveling for business, and traveling for da’wah, or for someone who made hijrah to go get married over there.”

The Answer:

With regards to traveling for vacation and tourism we say; traveling to the lands of disbelief for those matters of daroorah (extreme necessity), like seeking treatment and such, there is no problem with this as has preceded.

As for that which is for the purpose of vacation, or tourism, or roaming around or recreation, this travel is not a travel of extreme necessity because it is possible for him to go to the Islaamic lands whose people are conservative Muslims and take vacation there, and it will be less expensive, and he will feel safe in his journey for his deen, although the advice we give is that the Muslim focus on that which benefits him, as the Prophet (Sallallaahu ‘Alayhi Wa Sallam) said, “Focus on that which benefits you.”

And as for traveling to the land of disbelief and shirk for the purpose of tourism and recreation, no doubt, there is great danger in that and trial on the deen of the Muslim and on his character because of what has been mentioned. Also, in that great sums of money are wasted in these types of journeys to the lands of disbelief, and over there the temptations are intense. How often has a righteous person traveled to those lands then returned corrupted. Rather, how often has a Muslim traveled there and returned as a disbeliever.

So in brief, it is not permissible to travel to the land of disbelief for tourism, and roaming around and recreation. That is so the (person’s) deen can be protected, and so he can be saved from the means of trial, and so he can distance himself from the dangers and the evil consequences, especially since the traveler travels and searches in his journey for everything that delights him and everything that entertains him, and you know the laxity that exists in those lands for sins like drinking alcoholic beverages, and fornication, and nudity, and decadence, and the many types of abominations.

Also, those disbelievers have prepared their lands for these purposes and compete with one another in that. And, all praises are due to Allaah, the people of knowledge have given the legal verdict that it is forbidden to go to the land of the disbelievers for tourism and roaming around.

As for traveling for the purpose of business, some of the people of knowledge allow that, and some of the people of knowledge see that to be forbidden and don’t allow that because of the severe danger which the Muslim is subject to over there. Whatever the case may be, our advice is that the Muslim beware of going to the lands of disbelief for the purpose of business as much as possible because of the danger in that on the deen and on the character, and because of the great evils which have already been mentioned, especially since the one who wants to do business, he brings with him on his journey large sums of money, and you know that the abomination is at hands reach, we ask Allaah for safety and wellbeing. However, if he is going to travel for his business to one of the remote lands of the disbelievers with trustworthy company in a short time-period, in this instance it could be said to be permissible. As for most of the lands of disbelief, there is great danger in that on the deen of the Muslim.

As for the Muhaajir traveling only to get married, it appears that it is not permissible because it is not an extreme necessity, rather, he is able to marry a righteous woman over there, if one can be found, over the telephone or by the different means of communication without having to travel there because in the Muslim traveling there, as you have heard, there is danger for him, and perhaps if he goes to those lands after making hijrah from them he could long for staying there and employ different types of tricks to stay there with the argument that he is still trying to find the right wife, or with the argument that he is working for a little while so he can save money to suffice the requirements of the marriage and the journey with his family to the lands of Islaam, or with the argument that there are obstacles making it difficult to return to the land of Islaam, or because he needs some treatment or things like that, and Allaah is the one whose help is sought. So we advise that he doesn’t go for this purpose.

As for traveling to those lands for the purpose of calling to Allaah, it is well known the many proofs from the Book and the Sunnah mentioning the virtue of calling to Allaah. Allaah (‘Azza Wa Jall) said in His Book:

وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ

“And who is better in speech than he who invites (men) to Allaah, and does righteous deeds, and says: ‘I am one of the Muslims.’” – Fussilat (41):33

And Allaah (‘Azza Wa Jall) says:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

“Say (O Muhammad): ‘This is my way; I invite unto Allaah with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allaah. And I am not of the Mushrikoon (polytheists, pagans, idolaters and disbelievers).’” – Yusuf (12):108

And He (Subhaanahu) says:

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

“Invite (mankind, O Muhammad) to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.” – An-Nahl (16):125

So traveling to the lands of disbelief for the purpose of da’wah is considered to be a type of Jihaad, and it is fard kifaayah (obligatory on a part of the nation) upon he who is able to do that. So calling to Allaah, and instructing the people, and conveying Allaah’s message to His slaves, and removing the people from the types of darkness to the light, and explaining the good qualities of Islaam to the disbelievers, and educating the Muslims over there about the rulings of the deen, and enlightening them, and instructing them, and encouraging them to leave there and go to the lands of Islaam, no doubt, these are important matters.

The disbelievers are in need of someone to call them, especially since Islaam in the lands of disbelief has been distorted. So many of the disbelievers don’t know anything about true Islaam because of the cover-up, and misguidance, and distortion, and deterrence, and false allegations against the religion of Islaam, that it is a religion of barbarity, and savageness and backwardness.

So in brief, calling to Allaah in those lands is a matter of extreme importance because of what results because of it from benefit and guidance for the creation, in particular when sincerity, and truthfulness, and patience exists in the callers.

No doubt, by Allaah’s permission, good outcomes will occur. However, it is a must that this caller to Allaah, his da’wah must have some effect and influence, and this only happens to a man who has with him knowledge and insight; a man who knows his deen with its evidences, and he has the ability to call to it and refute the specious arguments that he comes across, along with the ability to perform that which Allaah (Subhaanahu Wa Ta’ala) has made obligatory upon him, and all of this, meaning the permissibility of going there for the purpose of da’wah, is under the condition that the caller to Allaah feels safe for himself from tribulation, for if he fears tribulation for his deen, or fears for himself falling into that which Allaah has forbidden, it is not allowed for him to travel there even if it is for the purpose of da’wah.

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

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

Allaah has favoured some of the servants over others. He has done so justly – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 46: Points 75
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And you should know that Allaah has favoured some of the servants over others in this world and in the Hereafter, He has done so justly. It cannot be said that He acted unjustly or has shown undue favour. Whoever says that Allaah has favoured the true believer and the disbeliever equally then he is a person upon innovation. Rather, Allaah has favoured the believer over the disbeliever, the obedient one over the sinner and the one He has rendered secure from error over the one who is humiliated; doing so justly. It is His favour, which He bestows upon whomever He wishes and withholds from whomever He wishes.

[Souncloud Audio Link

Transcribed Audio:

His saying, “And you should know that Allaah has favoured the servants; some of them over others in this world and in the Hereafter,” Allaah has favoured some of the people over others. He has bestowed favour upon the believer over the disbeliever with that which Allaah has given him from eemaan on account of his having eemaan and He withheld from the disbeliever on account of his disbelief. And Allaah favoured the believers, some over others and the Messengers (the Rusul); Allaah favoured some of them over others.

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ

Those Messengers, We favoured some of them over others.
(Sooratul-Baqarah (2), aayah 253)

This is the fadl (favor/bounty) of Allaah, which He gives to whomever He wishes, He, the Perfect and Most High and no-one may raise any objection to Allaah because this is His mulk (kingdom), that which belongs to Him, He, the Perfect, He can give it to whomever He wishes. So, the kingdom belongs to Him, He can give it to whomever He wishes, He, the Perfect. And the favour that is bestowed is His favour, He may give it to whomever He wishes. So, there could be no objection raised against Allaah, the Perfect and Most High.

Whereas, the Mu`tazilah; this deviant sect, they say, “It is obligatory that Allaah treats the people equally and gives them all the same.” This is to show evil manners towards Allaah and is to raise objections against Him, High and Tremendously Exalted is Allaah above that which they say. So, Allaah, the Mighty and Majestic, bestows favour on some of His creation over and above others and this is His kingdom, it belongs to Him so there can be no objection to Him. He does not punish anyone except for a crime that He has actually committed since to do so would contradict justice and Allaah does not oppress. So, He does not punish anyone without his having committed a crime or punish anyone for somebody else’s crime.

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ 

And no bearer of sin will bear the sins of another and if someone weighed down with sins were to call someone else to bear his sins for him then he will not be able to find anyone to bear any of them for him even if it be a close relative. (Soorah-Faatir (35), aayah 18)

So, Allaah, the Majestic and Most High, with regard to the aspect of al-jazaa· (recompense) that He gives then His recompense is adl (just) and as for the aspect of al-ataa· (what He gives freely) then this is fadl (favour) from him, He, the Perfect and Most High and it is not for anyone to raise any objection to it.

His saying, “And whoever says that the favour of Allaah upon the believer and the disbeliever is just the same then he is a person of innovation.” This is the saying of the Mu`tazilah, they say that – “It is obligatory upon Allaah to make all of the people believers and that He should not make just some of them disbelievers and some of them believers. He should make all of them rich, He should make all of them scholars.”

This is to raise an objection against Allaah, the Perfect and Most High because Allaah is Hakeem (All-Wise). And it is not from His wisdom that He should make all of the people the same in knowledge or in riches or in reward and punishment. And it is not from His wisdom that He should make all of mankind wealthy. If all of them were wealthy people then the creation would be ruined because they would not find anyone who would carry out any work and production would cease. And therefore, Allaah, the Perfect and Most High, has favoured some of the people over others with regard to provision. He has made this one rich and this one poor so that the creation can thrive. If they were all rich then they would not produce anything. And if they were all poor then they would not be able to work and produce. So, Allaah has caused them to vary so that the creation should operate and thrive.

وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا

And We raised some of them over others in levels so that some of them should employ others to work. (Sooratuz-Zukhruf (43), aayah 32)

Meaning, some of them employ others to work for wages. So, when that happens then the creation can grow and prosper and benefits are attained.

His saying, “Rather, Allaah has favoured the believer over the disbeliever and the obedient one over the disobedient one of the sinner and the one He has rendered secure from error over the despicable one,” Allaah favoured the believer over the disbeliever and He gave favour to the obedient one over the sinner; this is His justice (adl), He, the Perfect and His fadl (favour) so no-one may raise any objection to Him.[1]

Footnotes:

[1] Translator’s side point:  Briefly with regard to the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said after some speech, he said at the end,

“Therefore this section, this part here necessitates from us that we have the `aqeedah (creed and belief) that Allaah, the Mighty and Majestic, caused His servants to be of different levels as a favour from Him and as justice.

لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ

He is not to be questioned about that which He does. Rather, they are to be questioned. (Sooratul-Anbiyaa· (21), aayah 23)

So, it cannot be said, “Why did He make that one a Messenger and make that one a person who is humiliated and why did He make that one a believer who is granted success of correctness whereas He made that one a rejected one and humiliated?” That should not be said. Rather, it is obligatory that we believe that Allaah is free of committing oppression (dhulm) and that He does whatever He wishes and He decrees whatever He wills. However, all His actions are based upon hikmah (wisdom) and rahmah (mercy) and fadl (favour) and adl (justice). That is what is obligatory upon us to believe with regard to our Lord, the Majestic and Most High. This is the creed that is supported by the texts of the Qur’aan and the Prophetic texts and it is that which the scholars of the Ahlus-Sunnah W`al Jamaa`ah are agreed in consensus upon and Allaah is the one who grants success.”

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

Al-Aql (intellect) is not acquired, rather it is a fadl (favour) bestowed by Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 46: Point 74
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And intellect (al-`aql) is inborn. Each person is given the intellect that Allaah, the Mighty and Majestic, wills. They vary in degree of intellect just like a speck at different heights in the heavens. And action is required from each person in accordance with the intellect he has been given. Intellect is not earned, rather, it is a favour bestowed by Allaah, the Mighty and Majestic.

[Souncloud Audio Link

Transcribed Audio:

Al-`Aql عقل  (the intellect), it is a faculty, which Allaah places in the person by means of which he can comprehend things. By means of it, he can distinguish what is harmful from what is beneficial and what is good from what is evil. No-one knows the nature (kayfiyyah) of the intellect (`aql). People have groped about in confusion concerning it but they have not reached a conclusion because it is one of the secrets of Allaah, which no-one knows except Him, He, the Perfect and Most High.

And the `aql  عقل (intellect), it is called `aql (intellect) with an `ain and a qaaf and a laam because it withholds a person from that which will harm him[1] just as a tethering rope holds an animal back from escaping.

The intellect is also called Hijr (prevention).

هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ

Is there not in these oaths sufficient proof for a person possessing Hijr (intellect)? (Sooratul-Fajr (89), aayah 5)

Al-Hijr here is Al-`Aql (the intellect). It is called that because it blocks and prevents a person from that, which will harm him.

And it is called An-Nuhaa.النُّهَى

كُلُوا وَارْعَوْا أَنْعَامَكُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ

In that there are clear signs for those who possess Nuhaa (intellect).(Soorah Taa-Haa (20), aayah 54)

Meaning the people of al-`Uqool (intellects).

And it is called al-Lubb. لُبّ

 لِّأُولِي الْأَلْبَابِ 

For the possessors of al-Baab. (Soorah Aali `Imraan (3), aayah 190)

Meaning, the people with intellects.

So, this `aql (intellect) is from the signs of Allaah, the Perfect and Most High.

And the saying of the author, Huwa mawlood (it is inborn).” What is apparent is that he intended that it is makhlooq (something created) and that it is not something that is ancient or pre-existing or that it is born along with the person.

And this intellect (al-`aql), as we have mentioned, no-one knows its true reality except Allaah.And therefore, the people of `ilm-ul-kalaam (theological rhetoric) and the philosophers, they have confused ideas about it and they did not reach a conclusion with regard to the `aql (intellect) because this is not within the scope of their knowledge.

And the intellect varies:

From the people there are those whose intellect is complete such as the prophets; Anbiyaa· `alayhimussalaatu wassalaam.

From the people, there are those who have no intellect at all such as the insane person and the mentally retarded and the baby.

From the people are those who are in between; between having complete intellect and between not having intellect. Meaning he has intellect but it is not complete.

And they vary with regard to its deficiency, some of them have serious deficiency in intellect and some of them have slight deficiency and so on and so forth and this is in accordance with whatever Allaah, the Perfect and Most High, has put into him.

And the word al-`aql is used to refer to al-fahm (understanding) also. So it is said “aqalal aayaatil qur’aaniyyah,” it can be said about a person that he is aqala; meaning he has understood the aayahs of the Qur’aan because part of the aayah as evidence:

 ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ ..

… there are certainly signs for a people who understand.
(Sooratun-Nahl (16), aayah 12)

Meaning: they understand the signs in creation and the aayahs of the Qur’aan.

وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ 

And those are examples, which We strike for mankind and no-one understands them except for the people endowed with knowledge.  (Sooratul-Ankaboot (29), aayah 43)

So, al-`aql; this word, which is for intellect, it can also be applied to al-fahm (understanding) and alidraak (comprehension) and al-fiqhu fid-deen (understanding of the religion) of Allaah, the Mighty and Majestic.

أَفَلَا تَعْقِلُونَ ..

… will you not then have understanding?
(Sooratul-Qasas (28), aayah 60)

And from the people, there are those whose intellect is blotted out on account of his disbelief and on account of his heedlessness. So, therefore, he cannot distinguish between what is harmful and what is beneficial. So, he possesses intellect; the faculty, however, he does not derive benefit from his intellect. He is deprived of benefitting from his intellect and Allaah’s refuge is sought, aameen, on account of his disbelief (kufr). So, he becomes a person who cannot utilise his intellect.

أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ

Or do you think that most of them hear or reason? Rather, they are just like cattle. (Sooratul-Furqaan (25), aayah 44)

So, Allaah deprives him of his intellect as a punishment for him since he did not use it with regard to that which benefits him. Rather, he only used it in that which contains no benefit or in that which brings harm. So, al-`aql (the intellect) is from the signs of Allaah, the Mighty and Majestic.

His saying, “And action is required from each person in accordance with the level of intellect that he has been given.” At-takleef (being bound by religious responsibility and duty) and commands and prohibitions and reward and punishment, all of them are made dependent upon al-`aql (having intellect).

His saying, “And the intellect is not acquired, rather it is just a fadl (favour) bestowed by Allaah, the Mighty and Majestic.” The intellect is from Allaah, the Majestic and Most High. He is the One Who plants it in the person and it is from the secrets of Allaah, the Majestic and Most High, in His creation. A person does not earn and acquire intellect himself. Yes, a person can strengthen his intellect by reflecting upon the aayaat (signs) of Allaah by carefully pondering upon the Qur’aan but as for his earning intellect which is not present, then no, that cannot happen. Allaah is the One Who produces intellect in him. He cannot produce intellect himself and earn it himself. However, he can strengthen it.

أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ 

Will they not travel upon the earth so that they can have hearts with which they can reason or ears which they can hear with? For indeed it is not the sight of the people that becomes truly blind, rather, it is the hearts which are in the chests which become blind. (Sooratul-Hajj (22), aayah 46)

So this indicates that reflecting upon the creation and reflecting upon the destruction that occurred to the previous nations on account of their disbelief and their sins, this benefits a person and strengthens his intellect, not that it brings about intellect which was not present in the first place.[2]

Footnotes:

[1] Translator’s side point:  In the Arabic language in its origin, the word `aql, it means الحرس al-hurs (withholding something).

[2] Translator’s side point:  Briefly with the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said on this point, “his saying, Intellect is inborn,” meaning that it is born along with the person himself and it grows and increases as he grows. So, the intellect begins as something small and then it grows larger along with its person and there is no doubt that the intellects vary in accordance with that which Allaah has given to each person. And Allaah, the Mighty and Majestic, has praised in the Qur’aan, the people of intellect.

And the people of Usool ul-Fiqh (Fundamentals of Fiqh), which Fiqh is based upon, are in agreement that the intellect (`aql) is what being bound by duties depends upon. And then they disagree about whether the intellect (`aql) whether it is in the brain (dimaagh) or whether it is in the heart. And what is apparent is that there is a close connection between the two of them and the action of one will not be completed except with the other one. So, thinking which occurs in the brain will not be completed except by means of the heart ,in what is apparent. However, the brain is the station of thinking and the place of awareness and what duties are dependent upon. And every person, Allaah has prepared him with that which He prepared him with from faculties and thinking and intellect vary very greatly. We ask Allaah to guide us aright, aameen and to save us from the evils of ourselves, aameen.

And the great liars have invented ahaadeeth with regard to the intellect and it is a hadeeth which is mawdoo` (fabricated), it is a lie made up in which there occurs:

“The first thing that Allaah created was the intellect so He said to it, “come forward” so it came forward then He said to it, “go back” so it went back.”” 

This is a hadeeth, which is mawdoo` (fabricated) by consensus of the scholars and there is no doubt that the intellect (al-`aql) is a gift from Allaah for the servant, which distinguishes him from the rest of the creation and on account of it he comes to deserve reward or punishment and Allaah is the One Who grants success.

Then finally on this point, Shaykh Saalih as-Suhaymee hafizahullaah, he said after mentioning some speech,

“So the `aql (intellect) by which a person understands things is a ni`mah (favour) from Allaah, which Allaah has bestowed upon mankind. So with it he can distinguish between the truth and falsehood and between that which is foul and that which is good and between that which is worthless and that which is of value and between innovation and Sunnah and between Tawheed and Shirk and between the way of the Salaf and the way of the Khalaf (the later comers who are not upon their way) and he can distinguish between the path leading to Paradise and the path leading to the Fire. So this is a tremendous favour, which Allaah has bestowed upon mankind to the exclusion of the rest of the created beings upon the earth. So, it is obligatory that we are thankful to Him for it and that we utilise it in that which will draw us closer to Allaah. And the correct and sound intellect conforms to the authentic text and it does not contradict the legislation.

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

Four takbeers are to be said for the Funeral Prayer – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 39 : Point 59
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Four takbeers (sayings of Allaahu Akbar) are to be said for the funeral prayer. This was the saying of Maalik Bin Anas, Sufyaan ath-Thawree, Hasan Ibn Saalih, Ahmad ibn Hanbal and the Fuqahaa (jurists) and this was the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam.

[Souncloud Audio Link

Transcribed Audio:

This is a mas`alatun far`eeyah (matter of detail). However, he mentioned it here because of the disagreement occurring with regard to it and to make clear the Sunnah in that regard because the book is called Sharhus-Sunnah (Clarification of the Sunnah). And what is famous with the Ahlus-Sunnah W`al Jamaa`ah (People of the Sunnah and the Jamaa`ah) and with the Imaams is that the takbeers that are said over the janaazah (funeral prayer) are four takbeers as occurs in the authentic hadeeth:

“The Prophet sallAllaahu `alayhi wa sallam prayed funeral prayer over An-Najaashee (the ruler of Abyssinia) in the absence of his body and he said four takbeers.”[1]

And most of the ahaadeeth mention four and in some of the hadeeth, there is an addition for five or more. However, that which the Muslims have consensus upon is four and whatever is additional to it is a point of disagreement and the Muslim should not go to that about which there is disagreement and leave aside that about which there is consensus and which there is agreement upon and therefore cause trouble to the people particularly with respect to the Imaams of the mosque; they should not cause trouble to the people because the people are not accustomed to any addition to four. So, if you want to pray over the janaazah more than four takbeers then do it yourself but do not cause trouble to the people and bring them rare and obscure sayings and divergent reports for this is not from the way of the student of knowledge. The students of knowledge should bring harmony amongst the people and not cause trouble to them and they should act upon which there is consensus and restrict themselves to that. This is what is required and this is the intent of the author in mentioning the four because that is what is agreed upon. So, they should not be added to and trouble therefore caused to people in that regard.

His saying, “And it is the saying of Maalik Bin Anas and Sufyaan ath-Thawree and Hasan Ibn Saalih and Ahmad ibn Hanbal,” Maalik ibn Anas is the Imaam of Daarul-Hijrah  (the Imaam of the place where the Hijrah was to, meaning the Imaam of Madeenah); Imaam Maalik was one of the four Imaams. And Sufyaan ath-Thawree; he was Sufyaan ibn Sa`eed ath-Thawree, the famous Imaam from the Imaams of fiqh. And Al-Hasan ibn Saalih ibn Hayy; he was from the major Imaams. And Ahmad ibn Hanbal; he was one of the four Imaams.

His saying, “And it was the saying of the jurists; the people of fiqh, Fuqahaa and this was said by Allaah’s Messenger sallAllaahu `alayhi wa sallam,” meaning it is the saying of many of the jurists who are following the Sunnah of the Messenger sallAllaahu `alayhi wa sallam. So, it is not befitting for the student of knowledge to cause trouble with the people with the argument that he knows that there is another saying or another hadeeth with regard to an addition. The scholars used to know that there was disagreement in certain matters but they would not bring this and cause trouble to the people nor would they contradict that which action was upon.

Footnotes:

[1] Translator’s side point: Najaashee died in his own land, nobody prayed over him in his own land so the Prophet was informed by revelation that he had died so led the companions in Madeenah in funeral prayer for An-Najaashee in that different land and said four takbeers over the janaazah.

Reported by Al-Bukhaariyy (1,245) and reported by Muslim (951) from a hadeeth of Aboo Hurayrah 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 Sharhu Sunnah of Imaam Barbahaaree

Related Link:  Description of the Funeral Prayer : Shaykh ibn Baaz