Jahmiyyah and Ruwaybidah (The Lowly, Despicable Folk) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 56: Point 98 (Start of Volume 2)
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that the scholars did not cease refuting the saying of the Jahmiyyah until in the Khilaafah of Banul `Abbaas, the lowly and despicable folk  (Ruwaybidah) spoke concerning public affairs. And they spoke against the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam. And they adopted analogy and opinion and they declared those who disagreed with them to be disbelievers.

[Souncloud Audio Link

Shaykh Fawzan’s Explanation:

His saying, “And you should know that the People of Knowledge did not cease refuting the saying of the Jahmiyyah,” the Jahmiyyah; a definition of them has preceded already that they are the followers of Al-Jahm ibn Safwaan who propagated the foul saying that the Qur’aan is a created thing and who openly proclaimed negation of the names of Allaah and His attributes and he had the saying of Al-Irjaa` (taking actions out of eemaan) and he had a foul madhhab (path).

So his followers are called the Jahmiyyah as an ascription to al-Jahm. And from the worst, most ugly of their sayings is the saying that the Qur’aan is a created thing and denying the names and attributes of Allaah, the Perfect and Most High, and distorting the speech of Allaah and the speech of His Messenger with falsehood; explaining it and distorting it with falsehood. So they (Jahmiyyah) are the most dangerous of the sects and the most ugly of the sects.

And therefore, the People of the Sunnah and the People of Knowledge did not leave them alone, rather, they rebutted their doubts and refuted their sayings and demolished them. And this is present in the books of the People of Knowledge. From them is the refutation of Imaam Ahmad ibn Hanbal rahimahullaah upon the Jahmiyyah and this is present and is printed. And from them is the refutation of `Uthmaan ibn Sa`eed ad-Daarimee upon Bishr al-Mareesee al-`Aneed and it is printed also. And from them is Bayaanu Talbeesil-Jahmiyyah of Shaykh ul-Islaam ibn Taymiyyah and from them is Ijtimaa`ul Juyoosh Islaamiyyah `alaa Ghazwal Mu`attillah w’al Jahmiyyah of Ibnul Qayyim.

His saying, “until in the Khilaafaa (caliphate) of Banul `Abbaas (`Abbaasids),” in the Khilaafah of Al-Ma`moon who was from the Banul `Abbaas, evil occurred. And those who are not suitable to speak, spoke. They spoke with regard to knowledge and with regard to the fundamentals; those who are not suitable to speak. And if a person speaks about something other than his own speciality, then the affairs will be corrupted. So it is essential that no-one speaks about the affairs of the religion and of knowledge except the people who are specialised in it and the People of Knowledge.

So the affairs will not be rectified by chaos; by everyone speaking and claiming to have knowledge as is present now from those muta`aalimeen (pretenders to knowledge); those who ruminate (think deeply) upon questions of `aqeedah and speak about eemaan and what is the reality of eemaan. And they speak about things which they have no right to speak about at all. They have no knowledge and they do not learn with the scholars. Rather, they just learned by themselves and they rely upon their own understandings and they start laying down principles from themselves and from their own understandings. So, the affair is very dangerous.

His saying, “so then in the Khilaafah of Banul `Abbaas, the Ruwaybidah (the lowly, despicable folk) started speaking about amaril `aammah (affairs of the masses and the people).” This occurs in a narration; meaning this will be from the signs of the Last Hour that public affairs are spoken about by those who are not known for `ilm (knowledge).[1] This is the Ruwaybidah (the lowly, despicable folk) and their speaking is one of the signs of the Hour. So it is not right that such a person should speak about the public affairs and about the general matters, which affect everybody. No-one should speak about that except for the People of Knowledge; those who are firmly grounded in knowledge. And this should not be entered into by everyone just as He, the Most High, said:

وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ

And if some matters relating to public safety or fear come to them, they broadcast it, and if only they had referred it back to the Messenger and to those in charge with authority amongst them, then the reality of the matter would be known to those who are able to verify and deduce. (Sooratun-Nisaa·(4), aayah 83)

So public affairs affecting the nation (ummah) are not to be spoken about except by the people who are specifically qualified to do so.

His saying, “And they spoke against the narrations of Allaah’s Messenger sallAllaahu `alayhi wa sallam.” They interfered even in the Ahaadeeth, they make attacks upon them and they write works and declare things authentic and declare things weak. And they are not known for knowledge and they did not learn knowledge and they are not from the narrators of hadeeth nor from the Imaams of hadeeth. So they are therefore, Ruwaybidah; these lowly despicable folk. They stand up and they start speaking about the most dangerous thing, which is the science of hadeeth and the knowledge of narration.

His saying, “And they adopted analogy and opinion and they declared anyone who disagreed with them to be disbelievers.” What is meant by qiyaas (analogy) here is al-qiyaas ul-baatil (false analogy). As for al-qiyaas ussaheeh (correct analogy) then that is from the underlying fundamental evidences with the People of Knowledge.

However, false analogy such as drawing analogy between the Creator and the creation or making analogy between a matter and another matter, which has no connection to it and does not have a common underlying factor. The like of that is false analogy. Because al-qiyaas (analogy) is joining a matter (far·`a) which we do not find a text for, joining it to a matter which there is a text for (asl) and so applying a ruling to it on account of there being an underlying factor (`illah), common to both of them. So if there is no `illah (common underlying factor) common to both things then it will be a false and futile analogy.[2]

[Point Number 98 continued]

So the ignorant, the inattentive and the ones having no knowledge entered into their saying. So therefore they entered into disbelief without knowing. And the ummah was ruined in a number of ways, committed disbelief in a number of ways, committed heresy in a number of ways and went astray in a number of ways and it split and innovated in a number of ways.

Except for those who remained firm upon the sayings of Allaah’s Messenger sallAllaahu `alayhi wa sallam and upon what he was upon and what his companions were upon who did not go beyond what they had been upon and did not overstep their affair. Whatever sufficed them sufficed him and he did not wish to turn away from their way and their position. He knew that they were upon the correct Islaam and the correct true faith (eemaan). So he followed them in his religion and found peace. And he knew that the religion lies in following; taqleed and that those who are meant to be followed are the companions of Muhammad sallAllaahu `alayhi wa sallam.

Shaykh Fawzan’s Explanation:

His saying, “So the ignorant people, the inattentive ones and the one having no knowledge entered into their saying.” Meaning, the door was opened for everyone. They began speaking about the affairs of knowledge right until now as you know on account of these satellite channels and this speech and this chaos with regard to knowledge has reached the extent that the common masses of people speak about the matters of knowledge and they raise doubts about the matters of knowledge. They raise doubts about the Islamic rulings. They raise doubts about the verdicts of the Imaams.

And as has preceded, they declare those who disagree with them to be disbelievers to the extent that they declare the earlier Imaams to be disbelievers and to being ignorant people and to the extent that some of them say, “I am a person and Ahmad ibn Hanbal was a person. We are men and they were men. Maalik was a man and I am a man!” This is the level that the situation has reached with them that there is no special distinction for the saying of the Imaams.

His saying, “To the extent that they committed disbelief in a way which they did not know.” They committed disbelief in a way that they did not know. So a person may say a saying of kufr (disbelief) and he does not know that it is a saying of disbelief on account of his being ignorant. So he says that which is disbelief and he promotes disbelief and he doesn’t even know that it is disbelief (kufr) on account of his having entered into something which he is not proficient in. So the danger is very great for him and for the nation (ummah). If the danger were just restricted to him; the one who is speaking, it would be easier but the problem is that this spreads throughout the ummah (nation).

His saying, “So the ummah (nation) became ruined through a number of different ways and committed disbelief in a number of different ways,” meaning, they confused and deceived the ummah (nation) and they entered weaknesses into it until there came to be from them those people who adopt sayings of disbelief and they say, “these are sayings of scholars” just as they say about the saying of Al-Jahm and the Mu`tazilah to the extent that they write in the newspapers, then they say about the true scholars (`ulemaa), “you people, you restrict the truth to just yourselves and you throw away the sayings of the Imaams such as Ibn Seenaa and Ibn `Arabee and Al-Jahm Ibn Safwaan. And those people are scholars who have their value.”

His saying, “and they committed heresy in different ways and went astray in different ways and they split and they innovated in different ways.” All of these calamities were on account of the ignorant people entering into the matters of knowledge and on account of having little fear of Allaah, the Perfect and Most High. So when they had very little fear of Allaah, they entered into these matters. And therefore one of the Salaf said: “Their wara`(piety) was very slight so that is why they spoke.” As for a person who fears Allaah, the Mighty and Majestic, then he doesn’t enter into anything if he is not proficient in it and not from its people, in particular the affairs of the religion.

His saying, “Except for those who remained firm upon the sayings of Allaah’s Messenger sallAllaahu `alayhi wa sallam and upon what he was upon and upon what his companions were upon and do not step beyond any of them.” They were not secure from these calamities, from disbelief and deviation and misguidance and diverting from the correct way and from mutual enmity and from cutting off ties with each other. No-one was safe from these calamities except those who adhered to that which Allaah’s Messenger sallAllaahu `alayhi wa sallam and his companions were upon just as he sallAllaahu `alayhi wa sallam said:

“And my nation will split into 73 sects, all of them will be in the Fire except for one. They said, “Who is it, O Messenger of Allaah?” He said, “Those who are upon that which I and my companions are upon.”[3]

His saying, “And who found sufficiency in whatever sufficed them,” and it is the Book and the Sunnah and that which the Salaf-us-Saalih (the righteous predecessors) were upon, from the companions and the taabi`een and the most excellent generations and the Imaams. However, the problem lies in those people who say, “They were men and we are men. And their speech has no distinction over our speech.”

His saying, “And he knows that they were upon the correct Islaam and upon the correct eemaan (true faith).” Just as He, the Most High, said:

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ

And the first and foremost ones from the Muhaajireen and the Ansaar and those who followed them upon goodness. (Sooratut-Towbah (9), aayah 100)

He `alayhissalaatu wassalaam said:

“Adhere to my Sunnah and the Sunnah of the rightly guided orthodox Khulafaa after me.”[4]

So whoever wants salvation then this is the path to it. And the one who does not want salvation will have whatever he chooses for himself but the harm is not restricted to him; rather, he will also carry the sins of the people along with his own sin. He, the Most High, said:

لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَاءَ مَا يَزِرُونَ

So they will carry their burdens of sin completely on the Day of Resurrection and they will carry from the sins of those whom they misled also without knowledge. Indeed what an evil burden they will bear! (Sooratun-Nahl (16), aayah 25)

There is no doubt that the companions and the most excellent generations are the ones who were upon correct Islaam and the correct religion. So how can you abandon them and go instead for those for whom there is no guarantee that he is upon the correct religion and that he is upon the truth?

His saying, “So this person followed them in his religion and was at peace.” Qalladahum; meaning he followed them, ittaba-’ahum.

وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ

… and those who followed them upon good. (Sooratut-Towbah (9), aayah 100)

So what is meant by taqleed here is ittibaa`; following.

His saying, “And this person knows that the religion is just in following and that the ones to be followed are the companions of Muhammad sallAllaahu `alayhi wa sallam.” As we have mentioned, what is meant by taqleed here is correct taqleed; following, which is ittibaa` just as Yusuf `alayhissalaam said:

إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُون

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ 

I have left the religion of a people who do not truly believe in and worship Allaah alone and who deny the Hereafter. And I have followed the religious way of my forefathers; Ibraaheem and Ishaaq and Ya`qoob. (Soorah-Yusuf (12), aayah 37 and 38)

So ittibaa` (following) of the righteous predecessors (Salaf-us-Saalih), this is the truth and there is no blame at all for following them. Indeed blameworthiness is only for those who follow the people who are not deserving of being followed and who take as an example those who are not befitting to be taken as examples.[5]

Footnotes:

[1] Reported by Imaam Ahmad in the Musnad and by al-Bazzaar in his Musnad and by at-Tahaawiyy in Sharh Mushkil ul-Aathaar from a hadeeth of Anas that he said: Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“Before the Last Hour, there will be years of deception in which a liar will be believed and a truthful person will be taken to be a liar and in which a treacherous person will be trusted and in which a trustworthy person will be taken to be treacherous. And in it the Ruwaybidah will speak. So it was said, “Who are the Ruwaybidah?” So he said, “The little evil one who speaks about the public affairs.” 

Al-Haafidh ibn Katheer said in an-Nihaayah fil-Fitan w`al-Milaahim; its chain of narration is good.

Translator’s side point: As for one of the verifiers of the Musnad of Imaam Ahmad; Shuayb al-Arna`ut, he said in his checking of the Musnad of Ahmad, the hadeeth is hasan, this particular chain is weak as it contains Muhammad bin Ishaaq who is hasan in hadeeth but he was a mudallis and he reports it here, he just says, “from”, he doesn’t say that he directly heard it from his Shaykh, he said, “from him”.

As an addition to what occurs here, this hadeeth also occurs as a hadeeth of Aboo Hurayrah radiyAllaahu `anhu, reported by Ibn Maajah (4,042) and by Al-Haakim and by Imaam Ahmad also and declared hasan by Shaykh Al-Albaaniyy in AsSaheehah (1,887) because it has a number of chains which support it. He also authenticates a hadeeth of Aws ibn Maalik radiyAllaahu `anhu with a similar wording, reported by al-Bazzaar and atTabaraaniyy and he brings that in AsSaheehah (2,253).

[2] Translator’s side point: As for the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said, literally the beginning here that, “the people of knowledge continue rebutting the saying of the Jahmiyyah until it was the Khilaafah of Banul `Abbaas,” he was here narrating the condition that was present and the Khilaafah of Banul Abbaas, the beginning of it was upon good but then the affairs changed after the year 200 when the Khaleefah Al-Ma`moon accepted the call of the Mu`tazilah and became convinced that the Qur’aan is something created and he called the People of Knowledge to accept this innovation and to accept this saying, which is kufr (disbelief).

So, therefore fitnah; tremendous trial occurred, which continued from the year 200 onwards and for 12 years of the Khilaafah of Al-Ma`moon and Al-Mu`tasim and Al-Waathiq until the Khilaafah was taken on by Al-Mutawakkil `ala-Allaah and then the People of the Sunnah and the Jamaa`ah and the carriers of hadeeth had some respite then and it was the People of Falsehood who were then curbed of doubt.

However, after Al-Mutawakkil passed away, after that time then the Khaleefas began to lose their authority and the Khilaafah became just a name without any reality. They became an outer form without a true reality behind it and that was because the Turks gained ascendancy and they took hold of the reality of authority and came to actually control the Khulafaa·. They could bring whoever they wanted and appoint him and they could kill this one as they wished and then after that authority passed away from the Turkish people and passed to Banu Booyaa. [Translator’s side point: Banu Booyaa ruled roughly from the year 325 AH till about the year 450 AH.]. Then to Al-Jaraakisaa (the Circassians) until the Khilaafah was ended in the year 656.

And then the saying of `Umar radiyAllaahu `anhu was realised that he said,

“We are a people who used to be the most humiliated people but then Allaah gave us strength and honour through Islaam so whenever we seek to attain honour by other than that which Allaah gave us honour through, then Allaah will humiliate us.”

[Reported by Al-Haakim in his Mustadrak and he declared it authentic from `Umar and likewise Ath-Thahabee agreed.]

Then Shaykh Ahmad finished by saying, “Except for the fact that the Ahlus-Sunnah W`al-Jamaa`ah and the people of hadeeth and the people of true `aqeedah have not ceased to be established upon their `aqeedah, not being harmed by whoever opposes them. And therefore, he (meaning the author; al-Barbahaaree rahimahullaah) therefore made an exception by saying, “Except for those who remained firm upon the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam and his command what he was upon and his prohibition…” to the end of the saying.

[3] Checking has preceded and the hadeeth as we had before was reported by at-Tirmithee and al-Haakim and others and declared hasan by Shaykh Al-Albaaniyy.

[4] Hadeeth being part of the famous hadeeth of `Irbaad ibn Saariyah radiyAllaahu `anhu, reported by Ahmad and Aboo Daawood and Ibn Maajah and being declared saheeh by Shaykh Al-Albaaniyy.

[5] Shaykh Ahmad an-Najmee rahimahullaah makes a point here, he said the point of slight objection to a wording, he said, the author’s saying here, “and you should know that the religion is just taqleed,” the point of objection is to be raised against here for the wording because taqleed means to follow without a proof. So if he had said the deen is ittibaa`; used this word, the religion is to follow the Book of Allaah, the Mighty and Majestic, and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam upon the understanding of the Salaf of this ummah from the companions and taabi`een and those who followed them upon good from the bearers of hadeeth and narrations. This wording would’ve been what is correct because it conforms to what Allaah has commanded with in His Book when He said:

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ

And this is My straight way so therefore follow it and do not follow the divergent paths, which will take you away from His path. He has enjoined you with that so that you are a people who are dutiful to Him. (Sooratul-An`aam (6), aayah 153)

And He says:

اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ

Follow what is being sent down to you from your Lord and do not follow any others besides Him in disobedience to Allaah. Little it is that you take admonition. (Sooratul-A`raaf (7), aayah 3)

So ittibaa`; following for the Salaf, those who were before us; upon the narration, upon proof, upon the Book and the Sunnah, this is the truth 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

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Acknowledge the Virtue of the Ansaar – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 55: Point 98
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And acknowledge the rights of the Ansaar and the advice given by Allaah’s Messenger sallAllaahu `alayhi wa sallam concerning them and the family of the Messenger. Do not abuse them, acknowledge their virtue and their deeds of excellence. And acknowledge the virtue of his neighbours from the people of Al-Madinah. 

[Souncloud Audio Link

Shaykh Fawzan’s Explanation:

His saying, And acknowledge the virtue of the Ansaar,” from the tribes of the Aws and the Khazraj and the companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam, the most excellent of the generations. They are the most excellent of the generations because of his saying:

“The best of you is my generation.”[1]

And because Allaah chose them to be companions of his Prophet Muhammad sallAllaahu `alayhi wa sallam and because they gave the Bay`ah (pledge) to the Messenger sallAllaahu `alayhi wa sallam and they fought Jihaad along with him and they carried the knowledge from him and conveyed it to mankind. So the sahaabah (companions) are the most excellent of the generations and no-one can catch them with respect to their virtue. He sallAllaahu `alayhi wa sallam said:

“Do not abuse my companions for by the One in whose Hand is my soul, if one of you were to spend in charity the like of Mount Uhud in gold, it would not reach the handsful of one of them nor even a half of it.”[2]

Meaning; if a person were to spend in charity with the like of the mountain of Uhud, it would not equal a handsful of barley, which was given by a companion. So this shows the virtue of the companions radiyAllaahu `anhum. So this is tremendous virtue, which must be acknowledged for them radiyAllaahu `anhum.

And Allaah, the Majestic and Most High, said:

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ

And the first and foremost ones from the Muhaajireen and from the Ansaar and those who followed them upon good. Allaah is pleased with them and they are pleased with Him and He has prepared for them gardens in Paradise beneath which rivers flow. (Sooratut-Towbah (9), aayah 100)

And He, the Majestic and Most High, said:

لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا

Allaah was pleased with the believers when they gave you the pledge beneath the tree. So, He knew what was in their hearts and He sent down tranquility upon them and He rewarded them with a victory close at hand. (Sooratul-Fath (48), aayah 18)

And He, the Most High, said:

مُّحَمَّدٌ رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ

Muhammad is the Messenger of Allaah and those who are with him are stern against the disbelievers, merciful amongst themselves. You will see them bowing and prostrating seeking bounty from Allaah and His pleasure. Their sign is upon their faces from the traces of prostration. That is their description in the Towraah. (Sooratul-Fath (48), aayah 29)

Meaning, their description in the Towraat.

وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ

And their description in the Injeel is that of a plant which sends out side-shoots, which support it so that it becomes firm and strong, upright upon its stalk; it pleases those who have planted it so that the disbelievers may become enraged at them. (Sooratul-Fath (48), aayah 29)

These aayahs are with regard to the companions radiyAllaahu `anhum, which shows their virtue and their status with Allaah and with His Messenger sallAllaahu `alayhi wa sallam and they have different levels of excellence amongst themselves.

So the four Khulafaa` (Caliphs); they are the most excellent ones from the companions, then the rest of the ten who are promised Paradise then, the Muhaajiroon because Allaah mentioned them first ahead of the Ansaar and because they (the Muhaajireen) left their homes and their wealth and their homelands for the sake of Allaah, the Mighty and Majestic and they migrated in Allaah’s cause. So they have excellence over the Ansaar. Then the Ansaar radiyAllaahu `anhum because they sheltered the Messenger and they gave shelter to the Muslims and supported them and they assisted them with their wealth and they lived in harmony along with them and they loved them.

And those who were present at Badr also, they have virtue and specific excellence and those who were present at the pledge of Ridwaan; Bay`atur-ridwaan. He, the Most High, said:

لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ

Allaah was pleased with the believers when they gave you (Messenger sallAllaahu `alayhi wa sallam) the pledge beneath the tree. (Sooratul-Fath (48), aayah 18)

Then those who accepted Islaam before the Conquest are more excellent than those who accepted Islaam after the Conquest of Makkah. So they have different degrees of virtue amongst them. However, overall they are more excellent than others besides them from all generations until the Hour is established. No-one can match them.

His saying, “and the council given by Allaah’s Messenger sallAllaahu `alayhi wa sallam with regard to them,” meaning: the strong advice given by the Messenger sallAllaahu `alayhi wa sallam with regard to the Ansaar. He sallAllaahu `alayhi wa sallam said:

“No-one will love the Ansaar except for a believer and
no-one will hate them except for a hypocrite (munaafiq).”
[3]

And his saying, And his neighbours from the people of Al-Madinah; acknowledge their virtue.” Meaning, the person who lives in Al-Madinah and has patience with it, hoping for reward and he has patience upon its hardships, hoping for reward and is constant upon prayer in the mosque of the Messenger sallAllaahu `alayhi wa sallam, he will have reward for that. There is no doubt about it but as for the person who lives therein and he commits evil and he commits shirk along with Allaah, the Majestic and Most High, and he propagates innovations then his punishment will be multiplied for he sallAllaahu `alayhi wa sallam said:

“Whoever commits innovations in it or who gives shelter to an innovator then upon him will be the curse of Allaah and the angels and all of mankind.”[4]

Footnotes:

[1] Reported by Al-Bukhaariyy (3,650) and Muslim (2,535) from a hadeeth of `Imraan ibn al-Husayn radiyAllaahu `anhu.

[2] Reported by Al-Bukhaariyy (3,673) and Muslim in his Saheeh (2,541) from Aboo Sa`eed al-Khudriyy radiyAllaahu `anhu.

[3] Reported by Al-Bukhaariyy (3,783) and Muslim (75) from a hadeeth of Al-Baraa` radiyAllaahu `anhu.

[4] Reported by Al-Bukhaariyy (7,300) and Muslim (1,370) from a hadeeth of `Aliyy radiyAllaahu `anhu.


Translator’s side point: Briefly with regard to the explanation of Shaykh Ahmad an-Najmee rahimahullaah, then he said with regard to the point; “And his neighbours from the people of Al-Madinah; acknowledge their virtue.” What is meant by the neighbours here are those people who are not from the Ansaar (Aws and the Khazraj) nor were they from Quraysh but they were Muslims so they have the right of Islaam and they have virtue for their having patience upon the difficulties in Al-Madinah. So it is obligatory to acknowledge the virtue of the people of virtue and Allaah is the one who grants success.


That’s the end of the first of the 2 volumes.

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

Excellence of the Banu Haashim and the Quraysh – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 55: Point 97
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And acknowledge the excellence of the Banu Haashim due to their kinship to Allaah’s Messenger sallAllaahu `alayhi wa sallam and acknowledge the excellence of the Quraysh and of the Arabs and of the branches of the tribes. Acknowledge their station and their rights in Islaam. And the freed slave who belonged to a people is one of them. And acknowledge the rights of the rest of the people in Islaam.

[Souncloud Audio Link

Shaykh Fawzan’s Explanation:

His saying, acknowledge the excellence of the Banu Haashim (clan of Haashim),the Banu Haashim; clan of Haashim ibn `Abd Manaaf (the son of `Abd Manaaf) because `Abd Manaaf had a number of sons and they were:

(1)Haashim who is the grandfather of the Messenger sallAllaahu `alayhi wa sallam and (2)`Abdu-Shams who is the grandfather of `Uthmaan ibn Affaan radiyAllaahu `anhu and (3) Nawfal ibn `Abd Manaaf who is the grandfather of Hakeem ibn Hizaam radiyAllaahu `anhu and (4) al-Muttalib ibn `Abd Manaaf who is the grandfather of Banu Muttalib.

They are all the sons of `Abd Manaaf. And the Messenger sallAllaahu `alayhi wa sallam was raised amongst the Banu Haashim (clan of Haashim), the son of `Abd Manaaf; so he was a Haashimee Qurayshee (larger tribe of Quraysh from the clan of Haashim; children of Haashim). And he sallAllaahu `alayhi wa sallam said:

“Allaah chose Kinaanah from the descendants of Ismaa’eel and he chose from Kinaanah, the Quraysh and he chose from the Quraysh, Banu Haashim and he chose me from the Banu Haashim.”[1]

So they are the qaraabah (kinfolk) of the Messenger sallAllaahu `alayhi wa sallam; the believers from Banu Haashim. They are the qaraabah (kinfolk) who have the right upon the Muslims. It is forbidden for them to accept charity (sadaqah) but it is permissible for them to accept a gift (hadiyyah).

As for other than the believers then they have no worth even if they are from Banu Haashim. Rather, it is only when qaraabah (close kinship) comes along with eemaan (true faith) then in that case, there is no doubt that they have distinction over other people and they have the right that they be shown honour and respect and they have the right to be respected and given precedence since this is a part of the respect of the Messenger sallAllaahu `alayhi wa sallam. However, if they are not believers (mu’mineen) then all that is the case is that they are from Banu Haashim and they are disbelievers so there is no honour for them. And the same goes to everyone who ascribes themselves to the Banu Haashim who is not upon the way of the Ahlus-Sunnah W`al Jamaa`ah and not upright then he has no worth. So, it is not just being merely closely related on its own that brings about the right. Rather, it is kinship along with having eemaan (true faith). He, the Most High, said:

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

Say, I do not ask you for any reward for conveying the truth to you but I enjoin you to show love towards me by respecting my close relatives (qurbaa). (Sooratush-Shoorah (42), aayah 23)

Meaning, the close relatives of the Messenger sallAllaahu `alayhi wa sallam in one saying. And Allaah appointed for them a share of the khumus (fifth part of booty). He, the Most High, said:

وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ

And you should know that whatever you take as booty then one fifth of it is assigned for Allaah, the Messenger and the close relatives of the Messenger. (Sooratul-Anfaal (8), aayah 41)

Thil-Qurbaa-The close relatives of the Messenger sallAllaahu `alayhi wa sallam.

His saying, and acknowledge the excellence of the Quraysh and of the Arabs,” after the Banu Haashim (clan of Haashim) is the virtue of the Muslims from the Quraysh. They have excellence over the rest of the Arabs; then the Arabs have excellence over the `ajam (non-Arabs). Why? Because Allaah sent down the Qur’aan in their language and He sent the Messenger sallAllaahu `alayhi wa sallam from them and He chose them to convey His message and therefore, He, the Majestic and Most High, said in the Qur’aan:

فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ ۖ إِنَّكَ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
وَإِنَّهُ لَذِكْرٌ لَّكَ

(In an address to the Prophet sallAllaahu `alayhi wa sallam)

So hold fast to this Qur’aan that has been sent down to you. Indeed you are upon a straight and true path and it will be an honour for you. (Sooratuz-Zukhruf (43), aayah 43-44)

Meaning, the Qur·aan will be an honour for you and for your people; meaning the Arabs and you shall soon be questioned concerning it. You people will soon be questioned about the implementation of this Qur·aan and about the call to it and about having conveyed it, because Allaah gave them the duty of bearing it and conveying it to the rest of the world. So this is the aspect for which the Arabs have superiority. They were not given excellence just because they were Arabs alone; rather, they were given superiority on account of what they are specified with by Allaah with regard to the Qur·aan and the Sunnah and the sending of the Messenger sallAllaahu `alayhi wa sallam and because they carry out the duty of conveying this religion. He, the Most High, said:

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

You are the best nation that has been brought out for mankind, you command the good and you forbid the evil and you truly believe in Allaah. (Soorah Aali `Imraan (3), aayah 110)

And He said:

وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

And let there be from amongst you a group who call the people to the good and they command the good and they forbid the evil and they are the ones who will be successful. (Soorah Aali `Imraan (3), aayah 104)

So this is the aspect in which the Arabs have specific excellence. When they adhere to this religion and they convey it, then they have virtue over others. As for those who do not adhere to this religion then he has no excellence because Allaah, the Majestic and Most High, says:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

O mankind! We have created you all from a single male and female and we made from you nations and tribes so that you should become acquainted with each other. Indeed the most honourable of you with Allaah are those who have the most taqwaa (the most dutiful to Allaah). (Sooratul-Hujuraat (49), aayah 13)

And the Prophet sallAllaahu `alayhi wa sallam said:

“There is no excellence for an Arab over a non-Arab nor for a white person over a black person except on account of taqwaa (dutifulness to Allaah). All of you are from Aadam and Aadam was from earth.” [2]

So this is the angle from which the Arabs have superiority. If they establish the duty that Allaah has given to them to propagate this religion and to call to it and to explain it to mankind then they will be more excellent than others.

His saying, “and likewise all the branches of the tribes,” Al-Afkhaath means a subsection of the tribes. So first there is the tribe meaning the large unit of the tribe then there are the Afkhaath; branches of the tribe so it is a part of the tribe.

His saying, “So acknowledge their station and their rights in Islaam.” Each one in accordance with his own virtue and right.

His saying, And the freed slave who belonged to a people is from them”. This is a hadeeth from the Messenger sallAllaahu `alayhi wa sallam.[3] Meaning al-`ateeq; meaning a slave who has been set free. So a person who has been set free by the Haashimiyyeen (clan of Haashim), he will have the ruling of being from the clan of Haashim; or somebody who was a slave who had been set free by anybody else, he will have the same ruling as them.

Footnotes:

[1] Reported by Muslim (2,276) from a hadeeth of Waathilah ibn al-Asqa` radiyAllaahu `anhu.

[2] Translator’s side point: With regard to this narration, they don’t mention any reference here in the footnotes but Shaykh al-Albaaniyy mentioned this narration occurs in the explanation of At-Tahaawiyyah and Shaykh al-Albaaniyy mentioned in his notes, note no. 461 that this narration is saheeh and that it occurs in the Musnad of Imaam Ahmad especially the first part of the narration and the latter part you can find it also in the Mu`jam al-Awsat of AtTabaraaniyy and in the Musnad of Al-Bazdaar.

[3] Reported by Al-Bukhaariyy (6761) from Anas ibn Maalik radiyAllaahu `anhu from the Prophet sallAllaahu `alayhi wa sallam that he said:

“The slave set free by a people is from them themselves.”


Translator’s side point: As for the explanation of Shaykh Ahmad an-Najmee rahimahullaah then he said starting off with the point with regard to Banu Haashim he said, “I say Banu Haashim (the clan of Haashim), they have virtue on account of their being close relatives of Allaah’s Messenger sallAllaahu `alayhi wa sallam and Allaah, the Perfect and Most High, said to His Messenger sallAllaahu `alayhi wa sallam:

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

Say, I do not ask you for any reward for conveying the truth to you but I enjoin you to show love towards me by respecting the rights of my kinsfolk(Sooratush-Shoorah (42), aayah 23)

So his saying, I enjoin you to show love towards me by respecting the rights of my close relatives.” Meaning that that is not counted as taking reward but rather that the Messenger of Allaah sallAllaahu `alayhi wa sallam sought from the nation that they should recognise the rights of his kinsfolk and respect them from their respect for him and that they should show honour to them as a part of their showing honour to him for indeed a Muslim has rights upon the Muslim.

So then a Muslim who is from the Banu Haashim who clings to his religion will have the right of Islaam and he will have the right that is due to a close relative of the Prophet sallAllaahu `alayhi wa sallam and likewise the rest of the branches of the Quraysh except that Allaah has not put the duty upon us to love those who are not upon the correct `aqeedah and who are not upright upon Islaam. And indeed the Prophet sallAllaahu `alayhi wa sallam freed himself from those who are contrary to his way. So he salawaatullaahi wa salaamuhu `alayh said:

“Indeed the people of the father; meaning so and so, they are not my awliyaa (friends and allies). Rather my guardian Lord is Allaah and my allies are the righteous believers.” 

[Reported by Muslim and Al-Bukhaariyy.]

His saying, “and the rest of the branches,” meaning, the rest of the branches of the Quraysh and the tribes of the Arabs. Their rights in Islaam should be recognised and Allaah 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

Temporary Marriage of Convenience (al-Mut’ah) is forbidden till the Day of Resurrection – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 54: Point 96
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that temporary marriage of convenience (al-Mut`ah) and marrying a woman merely to make her lawful for her previous husband (al-Istihlaal) are forbidden till the Day of Resurrection.

[Souncloud Audio Link

Shaykh Fawzan’s Explanation:

This is a matter of fiqh (jurisprudence). However, he brought it here because it has a connection to `aqeedah (creed and belief). Because al-Mut`ah (temporary marriage of convenience) is to declare as lawful something which Allaah, the Mighty and Majestic, has made forbidden. And what this term al-Mut`ah (temporary marriage of convenience) means; to marry a woman for a certain set period whether it be long or short and after it, then the marriage ends automatically and does not require divorce.

Mut`ah; this temporary marriage, it used to be permissible at the beginning of Islaam and then the Prophet sallAllaahu `alayhi wa sallam forbade it at the Battle of Khaybar.[1] Then he permitted it on the day of the Conquest of Makkah. Then he forbade it forever.[2]

So to begin with, it was lawful then it was made forbidden. Then it was permitted then it was forbidden forever. And the Muslims are united in consensus (Ijmaa`) that it is forbidden and that it is nikaahun baatil (baseless marriage). And there is consensus of this nation that it is forbidden, no-one disagrees with regard to that except for the Raafidah Ja`firee Shee`ah. They are the ones who contradict with regard to it. And their differing is not counted and has no value. So there is consensus (Ijmaa`) and text to show that temporary marriage of convenience (al-Mut`ah) is forbidden. It is a futile marriage and it has the ruling of zinaa (fornication).

His saying, “al-Mut`ah tan-nisaa,” Why did Imaam al-Barbahaaree say Mut`ah, meaning Mut’ah of the women, excluding by that Mut`ah of Hajj, which is that a person does Tamattu`, performing `Umrah and then performing Hajj. This is not what is meant here, for Hajj Tamattu` is what was supported by the majority of the People of Knowledge and no-one disagrees with regard to it except a small number but as for Mut`ah of the women meaning temporary marriage, then it’s forbidden by consensus, no-one disagrees about it from those whom disagreement is counted. Whereas, Mut’ah in Hajj is a matter of fiqh but as for Mut’ah, which is temporary marriage, then it is a matter, which has a connection to aqeedah (creed and belief) because it is making permissible that which Allaah, the Perfect and Most High, has made forbidden.

Footnotes:

[1] The Battle of Khaybar, the well-known battle against the Jews of Khaybar in the 7th year of Hijrah.

Al-Bukhaariyy reported in his saheeh (4,261) and also reported by Muslim in his saheeh (1,407) from Aliyy radiyAllaahu `anhu who said Allaah’s Messenger sallAllaahu `alayhi wa sallam forbade temporary marriage to the women on the day of Khaybar and he forbade eating the meat of domestic donkeys.

[2] Hadeeth for that reported by Muslim in his saheeh (1,406) from Sabrah al-Juhanee that, He was with Allaah’s Messenger sallAllaahu `alayhi wa sallam and he said:

“O people, I have permitted you to take pleasure from the women and Allaah has forbidden that now until the Day of Resurrection. So, whoever has something from them then let that go on its way and do not take from anything that you have given to them.”

And in one wording:

“Allaah’s Messenger sallAllaahu `alayhi wa sallam commanded us with al-Mut`ah (temporary marriage) in the year of the conquest when we entered Makkah then we did not depart from it until he had forbidden us from it.”

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

They called to Sectarianism (Furqah) & Sunnah became a Stranger – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 54: Point 90D & 90E
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:(90D)

And they called to sectarianism (furqah) and Allaah, the Mighty and Majestic, forbade sectarianism. Some of them declared others to be disbelievers. And everyone called to his own opinion and to calling those who disagreed with him disbelievers. So the ignorant people, the rabble and those having no knowledge went astray. They caused the people to become greedy for the things of this life and to fear worldly punishment. So the people followed them upon fear regarding their religion and out of hope for what they possessed from this world.[1]

[Souncloud Audio Link

Transcribed Audio:

His saying, “And they called to sectarianism and Allaah, the Mighty and Majestic, has forbidden sectarianism.” Allaah has forbidden sectarianism, splitting; al-furqah. So He said:

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ

And do not be like those who split up and differed after the clear signs had come to them. (Soorah Aali `Imraan (3), aayah 105)

وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ

And those who were given the scripture did not differ except after the clear truth had come to them.(Sooratul-Bayyinah (98), aayah 4)

So they differed and split not upon ignorance but rather upon knowledge; `ilm.

His saying, “And some of them declared others to be disbelievers,” The firaq (sects) started declaring each other to be disbelievers. And this is a sign which is manifest upon them. And this is a proof that they are all upon falsehood. As for the people of the truth and the people of the Sunnah then they do not declare each other to be disbelievers. Rather, they are friends and allies to each other, they love each other and they support each other and they advise each other. And likewise, they do not declare the other sects to be disbelievers except for what the Book and the Sunnah proves to be disbelief. Otherwise, it is the case that they (the people of sunnah) are justly balanced with regard to the matter of Takfeer. They do not declare anyone a disbeliever except for those whom the proof is established that he is a disbeliever and they are not hasty with regard to this matter.

His saying, “and each one called to his own opinion and to declaring those who disagreed with him to be disbelievers.” This is a sign of the people of misguidance. He, the Most High, said:

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ

So they split into parties and sects, each one following a separate book, every group rejoicing in what it was upon.(Sooratul-Mu·minoon (23), aayah 53)

Zuburan; meaning books. They authored books and this occurs. They author books to support their own position and their own party and they rejoice in what they are upon. And if they had just been upon ignorance then it could be hoped that they would return. However, they rejoice in what they are upon from falsehood and they believe it to be the truth. And this is a punishment from Allaah for them.

His saying, “So the ignorant people and the ra`aa` (the common rabble) and those who had no knowledge went astray.” They led the ignorant people astray and the rubble and those who had no knowledge. But as for the people of the truth and the people of knowledge then they are not affected by these sects and these misguidances because they know that it is falsehood.

His saying, “And they caused the people to become greedy for things of this world and they cause them to fear the punishment of this world.” That is from the means which they utilise in their trial that they give their followers some of the things, which they crave after.

His saying, “So the creation followed them therefore, upon fear with regard to their religion and upon hope with regard to what they had of this world.” Many of the people have love of this world so therefore, they will follow anyone who will give them anything from wealth even if he is upon falsehood as a result of their craving for wealth.

Point Continues 

Imaam Barbahaaree rahimahullaah said:(90E)

So the Sunnah and the people of the Sunnah were suppressed and innovations appeared and became widespread. The people committed disbelief in many ways, which they were not aware of. They applied analogy and considered the ability of the Lord, His signs, His rulings, His commands and His prohibitions according to their own intellects and opinions. So whatever accorded with their intellects, they accepted it and whatever ran contrary to their intellects, they rejected it. So Islaam became a stranger and the Sunnah became a stranger and the people of the Sunnah became strangers within their own homes.

 The Explanation:

His saying, “So the Sunnah and the people of the Sunnah became suppressed and innovations appeared and became widespread.” After the people of the Sunnah had been apparent in the quroon al-mufaddalah (most excellent generations) and the people of evil had been subdued, then the affair became turned around and the people of the Sunnah became suppressed and the people of falsehood became apparent. However, this will not persist. Even if the people of falsehood become apparent at one time then they will decline in the future and they will collapse in the future. And the final outcome will always be for the people of Taqwa; those who are dutiful to their Lord. And Imaam Ibn ul-Qayyim rahimahullaah said:[2]

“And the truth is aided and tested so do not be surprised for this is the way of the Most Merciful.”

His saying, “And they applied analogy,” Analogy (Qiyaas), meaning in `aqeedah (creed and belief) because `aqeedah (creed and belief) has no analogy in it because it is tawqeefeeyah (reliant upon direct text). Action with regard to it is not upon except a proof. And no analogy is made in matters of creed and belief. Analogy can only be in fiqh.

His saying, “and they considered the ability of the Lord and His signs and His rulings and His commands and His prohibitions in accordance with their intellects and their own opinions.” This is al qiyaasul baatil (the false and futile analogy) making analogy with regard to Allaah, the Majestic and Most High, the One Who cannot be imagined by their minds and their opinions. So they rebut based upon the analogy of their intellects, the speech of Allaah and the speech of His Messenger.[3]

His saying, “So whatever conformed with their intellects, they accepted it and whatever was contrary to their intellects, they rejected it.” So they make their intellects and their opinions the judge, so whatever conflicts with it, they reject it, either by ta·weel (interpreting it away) or by rafd (directly rejecting it) and not accepting it.

His saying, “So therefore, Islaam became a stranger and the Sunnah became a stranger and the people of the Sunnah became strangers within their own homes.” Just as he sallAllaahu `alayhi wa sallam said:

Islaam began as a stranger and it will return to being a stranger just the same as it began. So give glad tidings of a tree in Paradise to the strangers.”[4] So then they said, “Who are the strangers O Messenger of Allaah?” So he said, “Those who are upon correctness when the people become corrupted.”

And in one narration:

“Those who correct whatever the people corrupt.”

They correct themselves are upon correctness and they correct whatever the people have corrupted. They are the ghurabaa (strangers). Why are they called strangers (ghurabaa)? Because those who contradict them are many and those who criticise them are many, so they are strangers amongst the people of their own lands and the people of their own time.[5]

Footnotes:

[1] Translator’s side point: Some of the versions have at the end , “So the people followed them upon fear regarding their worldly life and out of hope for what they possessed from this world.” W`Allaahu A`lam.

[2] Translator’s side point: Quote being from his famous poem Al-Kaffiyaat ash-Shaafiyah along with the explanation of it, they give a reference there.

[3] Shaykh Ahmad an-Najmee rahimahullaah mentioned in his explanation, “This seems to be referring to the like of the Jahmiyyah and the Mu`tazilah. They brought this matter of analogy and their intellect into the religion and used it to reject the texts; texts with regard to the attributes of Allaah, the Most High and other than them.”

[4] Shaykh Aal Ash Shaykh continues with the wordings of the hadeeth but this part of the hadeeth is reported by Muslim (145) of a hadeeth of Aboo Hurayrah radiyAllaahu `anhu without what follows in the main text here.

It is also reported by Muslim (146) from Ibn `Umar radiyAllaahu `anhuma from the Prophet that he said:

“Islaam began as a stranger and it will return to being a stranger just as it began and it will retreat between the two mosques just as a snake returns to its hole.”

[5] As for the wording, when the companions asked,

“Who are the strangers, O Messenger of Allaah? Then he replied, “They are those who are upon correctness when the people become corrupted.” 

This wording is reported by AtTabaraaniyy in Al-Mu`jam al-Kabeer and Al-Mu`jam al-Awsat, Al-Mu`jam as-Sageer from Sahl ibn Sa`d as-Saai`dee. Al-Haythamee said in Majma` az-Zawaa`id, its narrators are those of the Saheeh except for Bakr ibn Sulaym and he was reliable as well.

As a side point, Shaykh Al-Albaaniyy declared this narration authentic in As-Saheehah under hadeeth no. 1273,

“The strangers are those who are upon correctness themselves when the people become corrupted.”

As for the last wording that’s mentioned, “They are those who correct whatever the people corrupt,” that is reported by At-Tirmidhiyy and AtTabaraaniyy in al-Kabeer from a narration of `Amr ibn `Awf that Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“The religion began as a stranger and it will return to being a stranger. So give glad tidings to the strangers, those who rectify what the people have corrupted after me from my Sunnah.”

And as atTirmidhiyy said, “This hadeeth is hasan, saheeh (good, authentic).”

As for Shaykh al-Albaaniyy in his checking of Tirmidhiyy declared this particular report here as da`eef jiddan (very weak, not authentic).

In the footnote also, they mention a further wording reported by Ibn Abee Shaybah and Imaam Ahmad and ad-Daarimee and Ibn Maajah and others from a hadeeth of Ibn Mas`ood that contains the wording, it was said,

“Who are the strangers? And that he said, “An-nuzzaa` minal qabaa-il (they are the scattered ones from amongst the tribes).”

They mention here that Imaam al-Bukhaariyy declared that narration to be hasan, as was reported from him by his student, atTirmidhiyy. And Al-Baghawee said in Sharhus Sunnah, the hadeeth is saheeh gareeb with a singular chain. And again this particular report here was declared da`eef by Shaykh Al-Albaaniyy in the checking of Sunan Ibn Maajah, W`Allaahu A`lam.

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

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

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

1 – Rawafidah (Shia)

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

2- From the Non-Arabs

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

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

3 – Zaydeeyah

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

4 – Rawafidah (Shia) and the Jews

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

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

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

5 – The Term ‘Rawafidah’

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

6 – Takfeer of the Rafidah[10]

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

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

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

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

Footnotes:

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

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

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

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

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

http://www.shia.bs/

[3] [Vol.2 p. 477  No. 5]

[4] [Vol.2 p. 704  No.156]

[5] [Vol.2 p.498  No. 159]

[6] [Vol.2 p. 697 No.108]

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

[8] [Vol.2 p. 499  No. 161]

[9] [Vol.2 p.511  No.212]

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

[11] [Vol.2 p.521  No.268]

[12] [Vol.2 p.523  No.279]

Posted fromhttps://followingthesunnah.com

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

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

Part One

Compiled by Abu Abdurahman Makki
Translated by Abbas Abu Yahya

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

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

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

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

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

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

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

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

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

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

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

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

(a) Allaah – Azza wa Jal – says:

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

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

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

(b) Then Allaah said:

والذين تبؤوا الدار والإيمان

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

These were the Ansaar.

والذين جاءوا من بعدهم يقولون ربنا اغفرلنا ولأخواننا الذين سبقونا بالإيمان

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

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

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

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

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

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

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

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

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

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

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

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

11 – Ahmad bin Yunus also said:

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

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

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

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

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

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

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

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

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

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

Then he said:

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

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

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

16 – Imam Ahmad also said about the Rafidah:

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

[4] [‘as-Sunnah’ by Khalaal 3/493]

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

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

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

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

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

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

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

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

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

[14] [Saarim al-Maslool p. 570]

[15] [‘As-Sunnah’ by Khalaal 1/493]

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

[17] [‘As-Sunnah’ by Khalaal 3/493]

[18] [As-Sunnah by Khalaal 3 / 493]

[19] [Usool as – Sunnah p.82]

[20] [ Khalq af-faal al-Eebaad p.125]

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

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

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

Posted from: https://followingthesunnah.com

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

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

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

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

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

الرَّحْمَان Ar-Rahmaan & الرَّحِيم  Ar-Raheem

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

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

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

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

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

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

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

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

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

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

Ibn Katheer (رحمه االله) said:

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

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

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

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

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

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

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

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

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

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

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

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

Bismillaah

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

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

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

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

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

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

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

كُلُّ مَنْ عَلَيْهَا فَانٍ
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

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

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

عِلْمِهِ ]
His Knowledge,”

it is an infinitive (verbal noun) denoting either

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

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

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

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

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

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

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

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

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

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

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

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

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

[Souncloud Audio Link

Decsription of the Names are transcribed from above Audio:

1st Name: الله  Allaah

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

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

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

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

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

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

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

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

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

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

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

رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

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

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

Related Link:

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

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

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

Bismillaah

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

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

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

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

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

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

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

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

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

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

Mûsa (alaihissalam) replied:

قَالَ عِلْمُهَا عِندَ رَبِّي فِي كِتَابٍ ۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى

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

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

Footnotes:

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

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

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

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

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

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

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

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

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

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

Bismillaah

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link

Transcribed Audio:

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

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

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

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

وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ

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

Footnotes:

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

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

He said within that hadeeth:

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

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

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

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

Bismillaah

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link

Transcribed Audio:

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

[2]  You can refer to two books here;

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

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

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

https://abdurrahman.org/rulers/

https://abdurrahman.org/sahaba/

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

The Command to call upon Allah By His grace and kindness

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

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

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

Sufyan Ath-Thawri used to say:

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

This was recorded by Ibn Abi Hatim.

Similarly; the poet said:

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

Qatadah said that Ka`b Al-Ahbar said,

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

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

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

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

This was recorded by Ibn Abi Hatim.

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

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

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

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

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

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

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

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

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

Bismillaah

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

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

وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

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

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

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

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

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

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

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

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

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

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

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

إِذَا السَّمَاءُ انشَقَّتْ
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ
وَإِذَا الْأَرْضُ مُدَّتْ 

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

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

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

يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ

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

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

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

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

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

Then, Allaah, the Most High, said:

وَلَا يَئُودُهُ حِفْظُهُمَا

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

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

Footnotes:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bismillaah

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link

Transcribed Audio:

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

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

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

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

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

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

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

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

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

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

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

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

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

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

وَلَا يَزَالُونَ مُخْتَلِفِينَ
إِلَّا مَن رَّحِمَ رَبُّكَ

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

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

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

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

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

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

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

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

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

وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ

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

And He, the Most High, said:

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

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

وَمَا وَجَدْنَا لِأَكْثَرِهِم مِّنْ عَهْدٍ ۖ وَإِن وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ

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

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

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

Footnotes:

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

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links

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

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

Bismillaah

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link

Transcribed Audio:

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

قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ

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

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

He, the Most High, said:

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

[4] Translator’s side point:

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

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

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

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

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

[Reported by Al-Bukhaariyy and Muslim]

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

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

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

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

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

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

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

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

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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