Knowledge of Allaah, His Prophet and the Deen, with the Proofs – Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 03 – Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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

وَهُوَ مَعْرِفَةُ اللهِ ،  وَمَعْرِفَةُ نَبِيِّهِ   

 And it is knowledge and awareness of Allaah and knowledge of His Prophet5


[5]:

His saying, “And it is knowledge and awareness of Allaah”: How does the servant come to have knowledge and awareness of his Lord? He knows of Him through His Signs and His created things, so from His Signs are the night and the day, and from those things which He has created are the sun and the moon, as will be explained later on inshaa’ Allaah.

He knows of Allaah by means of His Aayaat-ul-Kawneeyah (Signs within the creation) and His Aayaat-ul-Qur’aaneeyah (The aayahs of His Qur’aan). If he recites the Qur’aan, then He knows that Allaah the Perfect and Most High – He is the One who created the heavens and the earth and that He is the One who made subservient whatever is within the heavens and the earth, and that He is the One who gives life and gives death, and that He has full Ability over everything, and that He is Ar-Rahmaan the Extremely Merciful One, and Ar-Raheem the One Who bestows mercy. So the Qur’aan provides knowledge and awareness of Allaah, the Mighty and Majestic, and that He is the One Who bestowed all favours upon us, and that He is the One who created us and gives us provision, so if you recite the Qur’aan, then you will know your Lord, the Perfect and Most High, by way of His Names and His Attributes and His Actions.

And if you look into the creation, then you will know and be aware of your Lord, the Perfect and Most High – that He is the One Who created this creation, and who made this creation subservient, and Who caused it to proceed by His Wisdom and His Knowledge – He the Perfect and Most High; this is knowledge of Allaah, the Mighty and Majestic.

His saying, “And knowledge of His Prophet”: he is Muhammad sallallaahu ’alaihi wa sallam, because he was the one who conveyed the message from Allaah, the Mighty and Majestic, he is the intermediary between us and Allaah, the Mighty and Majestic, with regard to conveying the message, so therefore it is essential that you know him, you know who he is, and you know his lineage, and you know his city, and you know that which he sallallaahu ’alaihi wa sallam came with. That you know how the revelation first came to him, and how he established the call to Allaah, the Mighty and Majestic, in Makkah and in Al-Madeenah. That you know the life history of the Messenger sallallaahu ’alaihi wa sallam  even if it is in abridged form.

The Messenger sallallaahu ’alaihi wa sallam, he is Muhammad the son of ‘Abdullaah, the son of ‘Abdul-Muttalib, the son of Haashim, the son of ‘Abd-Manaaf, all the way to the end of the noble Prophetic lineage, which goes all the way back to Ibraaheem ‘alaihissalaatu wassalaam. And you know how he lived before he was raised as a Prophet, and how the revelation came to him from Allaah the Mighty and Majestic, and what did he ‘alaihissalaatu wassalaam do after his being raised as a Prophet – you know that through study of his seerah (of his life), and it is not befitting for the Muslim that he should be ignorant of the Messenger sallallaahu ’alaihi wasallam. For how can you follow a person when you do not have knowledge of him? This cannot be comprehended.


وَمَعْرِفَةُ دِينِ الإِسْلامِ

And knowledge of the religion of Islaam6

[6]:

His saying, “Knowledge of the religion of Islaam”: which is the religion of this Messenger sallallaahu ’alaihi wasallam. Indeed, it is the religion of Allaah the Mighty and Majestic, which He commanded His servants with, and which He commanded you to follow, and you are required to follow it, so you must have knowledge and awareness of this religion. And Islaam is the religion of all of the Messengers. All of the Messengers, their religion was Islaam, with the general meaning. So everyone who followed a Messenger from the Messengers, then he is a Muslim, one who submits in Islaam to Allaah, the Mighty and Majestic, one who submitted to Him and one who singled Him out with all worship – this is Islaam with the general meaning, that it is the religion of all the Messengers. So Islaam is:

الاستسلام لله بالتوحيد والانقياد له بالطاعة والخلوص من الشرك وأهله

“To submit to Allaah with tawheed, and to comply to Him with obedience, and remaining free of shirk and its people” 

As for Islaam with the specific meaning, then it is that which Allaah sent His Prophet Muhammad sallallaahu’alaihiwasallam with, since after the sending of the Messenger sallallaahu’alaihiwasallam then there is no religion except for his religion ‘alaihissalaatuwassalaam. And Islaam is confined to following him sallallaahu’alaihiwasallam, so it is not possible for a Jew to now say, “I am a Muslim”, or a Christian to say, “I am a Muslim”, after the sending of the Prophet sallallaahu’alaihiwasallam, if he does not follow him. So Islaam, after the sending of the Prophet, is following him sallallaahu’alaihiwasallam. He the Most High said:

Say: If you people truly love Allaah, then follow Me, then Allaah will love you [3:31] 

This is Islaam with its general meaning and with its specific meaning.


بِالأَدِلَّةِ   

With the proofs.7

[7]:

His saying, “With the proofs”: not due to taqleed (blind following), but rather with the proofs from the Qur’aan and from the Sunnah – this is knowledge.

Ibn ul-Qayyim said in Al-Kaafiyat-ush-Shaafiyah:

Knowledge is Allaah said, His Prophet said,

          The Companions said – they are the possessors of knowledge and awareness 

Knowledge is not that you foolishly raise up a disagreement

          Between the Messenger and the opinion of so-and-so.

This is what is knowledge, knowledge is the knowledge contained in the Book and the Sunnah. As for the sayings of the ’ulemaa (the scholars), then they only explain and clarify the speech of Allaah and the speech of the Messenger sallallaahu’alaihiwasallam, and some of them may contain a mistake, and the proofs are not the speech of the ’ulemaa, rather the proofs are the aayahs of the Qur’aan and the Prophetic ahadeeth. As for the speech of scholars, then it explains and clarifies that, except it is not a proof in itself.

This is the first matter, and it is the foundation, the Shaikh rahimahullaah began with it because it is the foundation, and one should begin with ‘aqeedah (creed and belief), and with the foundation in learning, and in teaching, and in calling to Allaah, the Mighty and Majestic. ‘Aqeedah should be begun with, because it is the fundamental basis, and it is the foundation.

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Book Study Resources – Three Fundamental Principles

Related Links:

Whoever says : “My recital of the Qur’an is created” then he is a Jahmi – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 57: Point 99
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that whoever says : “My recital of the Qur’an is created” then he is a Jahmi. And whoever remains silent and will neither say it is created nor it is not created then he is a Jahmi. This was the saying of the Ahmad bin Hanbal.

And the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said:

“Whoever amongst you lives long will see great controversy, so beware of the newly introduced affairs for they are misguided. And adhere to my Sunnah and the Sunnah of the rightly guided orthodox caliphs (Khulafaa). Bite upon it with your molar teeth.”

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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

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

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/

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/

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/

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
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Who is it that can intercede with Allaah except with His Permission? – 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

[FOURTH]: In the fourth statement, Allaah, the Most High, said:

مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ
Who is it that can intercede with Him except with His Permission?

[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

The word { ْمَن } “Who” is an interrogative noun [46] and the intended use of the interrogation in the sentence is to assert the negation [that there is none who can intercede] as evident in the affirmation phrase which followed it: { ِ إإِلَّا بِإِذْنِهِ  } “Except with His Permission.” Whenever a negation takes the form of an interrogative construct, then the statement is infused with the meaning of challenge.

The Intercession (Ash-Shafaa’ah):

Regarding the saying of Allaah, the Most High:

يَشْفَعُ  }
Intercedes,”

know that:

1 . Linguistically, the term “shafaa’ah” means to make an odd number an even one.[47]

2 . Traditionally, it refers to the laying of a petition (interceding, mediating) with someone in favor of another, in procuring a benefit or warding off harm. Thus the shafaa’ah of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) for ahlul-mawqif [48] after the worry and distress which befalls them and which they are unable to bear is an intercession to ward off a harm. On the other hand, the Prophet’s shafaa’ah for ahlul-Jannah [49] to enter al-Jannah is aimed at procuring a benefit.

3. None can intercede except by Allaah’s Permission: { إِلَّا بِإِذْنِهِ } His Leave is kawni. [50] Even Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) who has the greatest rank with Allaah cannot intercede except with the prior leave from Allaah. He will be granted this permission after he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) prostrates before Allaah and praises Him with the great praises and glorifications which Allaah guides him to it on that day. Then it will be said:

“ارفع رأسك وقل يُسمَع واشفَعْ تُشَف َّع.”
“Raise your head and speak; you will be listened to, intercede and your intercession will be accepted.” [51]

[It is known] that no one have a rank with Allaah greater than that of the Messenger [Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم], nevertheless, he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) cannot intercede except with the prior leave of Allaah. It is so because of Allaah, Most Majestic and Most High’s, perfection of Authority and hayybah.[52] The more a king’s authority becomes fully established, the more reverent and respected he becomes. People would not even speak in his court unless he speaks. Consider the Prophet’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) relation with his companions and which Quraysh’s [53] emissary [‘Urwah bin Mas’oud] described [after finalizing the treaty of AlHudaybiyah]: “And when they spoke to him they would lower their voices.” [54]

All of this is out of respect. You find that if a king is revered by his flock, then no one can speak in his court and in his presence because of the might of his authority. [55]

[The Conditions of Confirmed Intercession]: [56]

Allaah, (تعالى ), has made it clear that He does not permit intercession except for the one whom He approves of and whose word is acceptable to Him, and for the one He is pleased with and on whose behalf intercession shall be made. It is inevitable that Allaah is pleased with ash-shaafi’, the intercessor, and al-mashfoo’i lahu, the one on whose behalf intercession is sought.[57] Consequently, the idols of the polytheists could not intercede on their behalf with Allaah because Allaah does not approve of them. The Prophets and the righteous do not intercede on behalf of the polytheists because the latter are not approved with Allaah.

Accordingly, the conditions for the confirmed shafaa’ah are three:

1. Allaah’s permission of it.
2. Allaah being pleased with the shaafi’.
3. His approval of the one on whose behalf intercession is sought (al-mashfoo’i lahu).[58]

Footnotes:

[46] In the grammatical sense, the noun { ْمَن ] is the subject, and the term { ذَا ] is omitted for being redundant. The term { الَّذِي } “he that” is a relative pronoun standing as the predicate of the subject {مَن } “Who.” [Author’s note].

[47] Allaah (تعالى) said: { وَالشَّفْعِ وَالْوَتْرِ  }, [which means], And by the shaf’a (even) and the witr (odd) [of all the creations of Allaah]. [Qur’aan Soorat Al-Fajr (89:3)].

[48] Ahlul-Mawqif: All human beings gathered on one plane on the Day of Resurrection awaiting their accounts to be taken by Allaah. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said, “The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to tolerate it or to bear it.” The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) intercedes with Allaah to pronounce His Judgment among the people of al-Mawqif. They will be relieved from their long standing by virtue of his interceding with Allaah on their behalf. [See Saheeh alBukhaari (Arabic/English)], vol. 6, no. 236.

[49] Ahlul-Jannah: The believers who will be admitted to reside forever in al-Jannah.

[50] Kawni: Pertaining to the Universal Will of Allaah, the Most Majestic and Most Magnificent, and which is in accordance with His Foreknowledge and Wisdom. Creation, provisions, life, death, permission to intercede, and so forth exists by the Will of Allaah. Everything that Allaah Wills is certain to occur. He Willed that eemaan (belief in Allaah) and kufr (disbelief) occur, although He Loves eemaan and Hates kufr. On the other hand, the Legislative Decree (al-hukm ash-shar’i) comprises the Revealed Laws (sharee’ah) which the Messengers came with and what is stated in the Revealed Scriptures. Under this Decree, Allaah Loves that mankind believe in Him (eemaan) and does not Love for them to commit kufr. Mankind, however, may or may not believe in Allaah. In short, under His Universal Will, everything Allaah Wills is certain to pass while under the Legislative Will, what is beloved to Allaah may or may not take place.

[51] Part of a long and agreed upon hadeeth. [See Saheeh al-Bukhaari (Arabic/ English)], vol. 6, no. 3 and no. 236.

[52] Hayybah: An attribute inspiring reverence, or veneration.

[53] Quraysh is the tribe of the Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

[54]This is part of a long hadeeth detailing the story of the treaty of Al-Hudaybiyah. [See Saheeh al-Bukhaari, vol. 3, hadeeth 891 (English/Arabic).

[55] Kings are in need of intercessors because of the imperfection of their knowledge, might and authority. Allaah, Most Perfect in His Might, Knowledge, and Authority, is in no need for intercessors. That is why intercession with Allaah takes place only if He permits it. With kings, however, intercession is permitted with or without a king’s permission. Those close to the king, for example, may intercede without permission. [See Shaykh Ibn ‘Uthaymeen’s Al-Qawlul Mufeed ‘Alaa Kitaabit-Tawheed (Riyadh, Saudi Arabia: Daarul ‘Aasimah, 1st ed. 1415/1994)], vol. 1, p. 330, 332.

[56]The intercessions permitted by Allaah تعالى are six. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) will have the privilege of making three of these intercessions. They are:

1. The Prophet’s intercession for ahlul-mawqif. This is known as the Prophet’s greatest shafaa’ah and it is part of the highest station of praise and honour (almaqaam al-mahmood) with which the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is distinguished, and for which he will be praised by all creatures. It is mentioned in the Qur’aan [17:78].

2. The Prophet’s intercession for ahlul-Jannah to enter al-Jannah.

3. The Prophet’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) intercession with Allaah تعالى to reduce the punishment of his uncle, Abu Taalib because of his protection and support of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). He will be placed in a shallow part of Hell-Fire.

The other intercessions are not restricted to the Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). They include:

4. The Prophet’s intercession with Allaah تعالى that He does not cast into Hell the one who deserves it.

5. His intercession of taking out from Hell those admitted to it because of their sins.

6. The intercession to raise the ranks of the believers. This is the du’aa of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to believers and by the believers for each other.

[See (1) Shaykh bin Baaz’s commentary on Ibn Taymeeyah’s Al-’Aqeedah Al-Waasitiyyah which Shaykh ‘Ali Hasan ‘Abdul Hameed compiled in his verification of Shaykh ‘AbdurRahmaan As-Sa’di’s book At-Tanbeehaat Al-lateefah ‘Ala Al-Waasitiyyah (Dammaam, Saudi Arabia: Daar Ibnul Qayyim, 1409/1989), p. 73, and (2) Shaykh Ibn ‘Uthaymeen’s Al-Qawlul-Mufeed, pp. 332-335].

The intercessions mentioned above are the ones approved by Allaah (تعالى). The annulled intercession is any intercession not approved by Allaah(تعالى ).

[57] The conditions are stated in the following aayaat:

1. Allaah (تعالى) says:

مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ
Who is he that will intercede with Him except by His permission.
[Qur’aan, Soorat Al-Baqarah (2:255)].

2. Allaah (تعالى) says:

يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَرَضِيَ لَهُ قَوْلًا
On that day, no intercession shall avail, except the one for whom ar-Rahmaan has given permission and whose word is acceptable to Him. [Qur’aan, Soorat Taha (20:109)].

3. Allaah (تعالى) says:

 وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ
And they cannot intercede except for him with whom He is pleased. [Qur’aan,Soorat Al-Anbiyaa’ (21:28)].

[58] The case of intercession on behalf of the Prophet’s uncle, Abu Taalib, is excluded and in a very limited sense from the ruling stated in Allaah’s saying:

فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ
No intercession of intercessors will be of any use to them [unbelievers, polytheists].[Qur’aan, Soorat Al-Muddathir (74:48)].

Abu Taalib stood in support of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and protected him from his enemies of Quraysh. The intercession on behalf of Abu Taalib is special for the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Other than this special intercession, none is allowed to intercede for a kaafir. Even Abu Taalib is not saved from the Fire of Hell. Had it not been for the intercession of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), Abu Taalib “would have been in the bottom of the (Hell) Fire,” as the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said. “Perhaps my intercession will be helpful to him on the Day of Resurrection so that he may be put in a shallow fire reaching only up to his ankles with which his brain will boil,” he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) added. [See Saheeh al-Bukhaari, vol. 5, no. 222 and no. 224, and Shaykh Ibn ‘Uthaymeen’s Al-Qawlul Mufeed, vol. 1, p. 334].

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/
https://abdurrahman.org/category/islam/intercession/

To Allaah belongs whatever is in the Heavens and the Earth – 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

[THIRD]: In the Third statement, Allaah (تعالى) said:

لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ

To Him belongs whatever (maa) is in the heavens [44] and whatever is on the earth. [Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

The name {ما} “maa” here is a conjunctive noun (gram. ism mawsool) taking a form of generalization. The term is used in this form in order to indicate that it comprises both the beings and their states. The meaning, therefore, is that Allaah is the One Who masters the affairs of everything in existence in the heavens and the earth: creating, sovereignty-kingship, and management.

The sentence لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ” “To Him belongs whatever is in the heavens and the earth” is a declarative clause in which the predicate (gram. khabar) { له } “To Him” has preceded the subject (gram. mubtada’) which is the conjunctive noun {ما} “Whatever”. In this way, there is a grammatical state of hasr (exclusivity, restriction) which signifies that to Him (Allaah) alone belongs whatever is in the heavens and the earth. Accordingly, since creating, sovereignty-kingship, and management of affairs belong to Allaah alone, it is incumbent that we should surrender to Him alone because we are His slaves, and a slave must surrender to the One Who Owns and Masters him, Allaah, the One free of all imperfection, the Most High.

In addition, we must stand to persevere Allaah’s pre-decree because we are His possession and anything that is owned by Allaah, the Mighty and Majestic, then it follows that is His right to administer its affairs as He Wills. This right is the same whether His pre-decree applies to the person himself, his family, wealth, friends, country, or the rest of mankind. The important thing is that since the dominion belongs to Allaah, then it is His exclusive right to do whatever He Wills.

In the saying of Allaah (which means), “To Him belongs whatever is in the heavens and the earth,” the term “heavens” came in the plural form [45] while the word “earth” was stated in the singular though what is meant is the plural. In this regard, the intended usage of the term “earth” refers to the jins (kind).

Footnotes:

[44] From the angels, jinn, and all that which exists, including which we have no knowledge of.

[45] The Qur’aan has stated that there are seven heavens:

قُلْ مَن رَّبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
Say: Who is the Rabb of the seven heavens and the Rabb of the great ‘Arsh?
[Qur’aan, Soorat Al-Mu’minoon (23:86)].

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/

“Verily Allaah does not sleep and it does not befit Him to sleep” – 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

[ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ]
Neither slumber, nor sleep overtakes Him,
[Qur’aan, Aayatul-Kursi , Surah Al-Baqarah 2:255]

Allaah did not say (what means): “He does not sleep,” instead He said:{ لَا تَأْخُذُهُ } (which means) “does not overtake Him” in order to comprise the sleep that overcomes and that arising by choice. If you say, “Does not sleep,” it would imply that He does not sleep by choice. However, Allaah, the Mighty and Majestic, does not sleep neither by ghalabah (overcoming) nor by choice, because sleep is an imperfect attribute which contradicts both the perfection of the Self and the perfection in relation to others.

The person who is given to sleep misses a lot of his work because of His sleeping. Consider, for example, the case of a person who has many people working for him and he sleeps a lot. He is unable to neither reckon with nor manage the business or other related matters. This is an imperfection with respect to others.

As regard to self-perfection, sleep is a deficiency because it indicates that the person’s body got tired and thus he needed the sleep as a rest from what has passed, as well as a means to renew his activity to engage in what will come ahead. That is the why the people of al-Jannah do not sleep—because of the perfection of their lives and bodies. No illness or the like touches them.

If someone says, “We know that the person who does not sleep is unable to do so because of some kind of sickness or a defect, while you say that the lack of sleep is perfection. Explain.”

We say, “This applies to the creature, and in this case perfection is a relative matter [with respect to Allaah it is perfection]. There is no doubt that the person who does not sleep because of an illness has a defect, and that is why he stays always in a state of languor and exhaustion. Thus, his welfare will not be established. This is evident from the saying of Allaah, the Most High:

[ وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا ]
And have made your sleep as a thing for rest
[Qur’aan, Soorat An-Naba’ (78:9)],

meaning that sleep is something that will discontinue the hardship and tiredness. If Allaah would sleep, and far is He above such imperfection, then this would necessitate that He needs to rest. In addition, the creation will be ruined because they are in need of Him; even the sleeping person is in need of Allaah. In fact, the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) used to invoke Allaah at night when he was about to sleep:

فَإِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا، وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا، بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِين

“If You take my soul, bestow mercy on it [and forgive it, as in another narration], and if You release it then protect it as You protect your righteous slaves.” [38]

In short, it is impossible that Allaah, the One free of all imperfections and the Most High, sleeps. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

إِنَّ اللَّهَ لاَ يَنَامُ وَلاَ يَنْبَغِي لَهُ أَنْ يَنَامَ
“Verily Allaah does not sleep and it does not befit Him to sleep.” [39]

The word [ ”لا يَنبَغِي “] does not befit] when used in the Qur’aan and sunnah means “the thing which is absolutely impossible to be,” as Allaah (تعالى ) said:

[ وَمَا يَنبَغِي لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا ]

But it is not befitting for (the Majesty of) ar-Rahmaan (Allaah) that He should beget a son (or offspring or children). [Qur’aan, Soorat Maryam (19:92)].

[It should be noted] that Allaah’s saying:

[ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ]
Neither slumber, nor sleep overtakes Him,

signifies as-sifaat as-salbiyyah (attributes of negation: negating any imperfection and implying perfection). The rule with respect to the Names and Attributes of Allaah, the Most High, is that there is no such thing as a pure attribute of negation.[40] Indeed, when as-sifaat as-salbiyyah are mentioned, it is because they imply the perfection of the attributes that are in contradiction to those of negation.[41] So, because of the Perfection of Allaah’s Life and qayyoumiyyah,[42] then neither slumber nor sleep overtake Him.[43]

Footnotes:

[38] Saheeh al-Bukhaari (Arabic/English), vol. 8, no. 332.

[39] Saheeh Muslim (English Translation), vol. 1, no. 343.

[40] This is because mere negation does not denote any attribute, and therefore it is not considered praise. In addition, the attributes of negation are of two kinds:

1. General, and
2. Specific.

The meaning of generality in negation is that Allaah, Most High, negates all imperfections implicitly denoting that all Perfection is His. For example: Allaah, the Exalted, says:

[ لَيْسَ كَمِثْلِهِ شَيْءٌ ], [which means], “There is nothing like unto Him.” So, there is nothing unto Him in His Knowledge, Ability, Hearing, Seeing, Might, Wisdom, Mercy, and so forth. In this general negation, Allaah (سبحانه و تعالى) did not specify the negation. Accordingly, all imperfections are denied and all perfections are denoted, and it is stated that there is nothing like unto Him in all of His Perfection.

On the other hand, the specificity in negation is to negate specific allegations of imperfection. For example to deny that defects and drawbacks like forgetfulness, sleep, ignorance, having son or partner, etc. are associated with Allaah, the Exalted. Again, the Perfection is implied as against the negation. [See Shaykh Ibn ‘Uthaymeen’s Sharhul Waasitiyyah], vol. 1, pp. 145-146.

[41] For example, the negation of ignorance stands for the affirmation of Allaah’s unlimited knowledge. The negation of death, which is in contradiction of life, implies the perfection of Allaah’s attribute of Life.

[42] Qayyoumiyyah: The Attribute denoted by Allaah’s Name al-Qayyoum.

[43] The Perfection of His Life negates that Allaah (سبحانه و تعالى) needs to sleep and the same is due to the Perfection of His qayyoumiyyah, as the created living creatures due to their imperfection need sleep. Although sleeping and eating may be considered as attributes of perfection with respect to man, as a person who does not sleep or eat is considered ill, they are perfection from one angle and defects from another. They are perfection in the sense that they indicate that the body is sound and healthy, and are defects because the body needs them to function. In reality, therefore, they are defects. Accordingly, the “perfection” in the created is only relevant, i.e. particular to the created, not shared by the Most Perfect, i.e. Allaah. Eating, drinking and sleeping are relative “perfections” with respect to the created and negated defects with respect to Allaah (سبحانه و تعالى).

That is why Allaah, the Most High, said about Himself:

[ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ ]
And it is He (Allaah) Who feeds and is not fed.
[Qur’aan, Soorat Al-An’aam (6:14)].

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/

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

Bismillaah

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

Imaam Barbahaaree rahimahullaah said:

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

[Souncloud Audio Link

Transcribed Audio:

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

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ

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

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

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

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

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

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

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

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

وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا

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

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

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

Footnotes:

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

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

لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ

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

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

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

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Know that No One will enter Paradise except by the mercy of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 41 : Point 65
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that no-one will enter Paradise except by the mercy of Allaah. And that Allaah will not punish anyone except according to the degree of his sins. And if He were to punish all the inhabitants of the heavens and the earth; the righteous and the wicked amongst them, then He will be punishing them without being unjust to them. And it is not permissible to say about Allaah, the Mighty and Majestic, that He is unjust since the unjust is the one who takes something that is not his to take, whereas creation and decree is for Allaah. The creation is His creation and the world is His world. He is not to be questioned about what He does but they will be questioned. And it is not to be said, ‘Why?’ and ‘How?’ And no-one can enter between Allaah and His creation.

[Souncloud Audio Link

Transcribed Audio:

His saying, “And you should know that no-one will enter Paradise except by the mercy of Allaah,” Al-Jannah (Paradise) is expensive and exalted and it cannot be reached through deeds, no matter how much a person works and even if he does all the acts of obedience then his deeds will not meet up to the favours that have been bestowed upon him. So, if he were to be brought to account for those favours then no deed would remain for him. This is from one aspect.

The second aspect is that Paradise is expensive and it does not have a price that can be assessed in terms of deeds or wealth or other than that, no-one knows how tremendous it is except for Allaah, the Perfect and Most High. However, Allaah enters the believers into Paradise by His rahmah (mercy) by means of their deeds. So, deeds are just a sabab (means) towards entry into Paradise but they do not necessitate entry into Paradise nor are they the price for Paradise. And therefore, he sallAllaahu `alayhi wa sallam said:

“No-one from amongst you will enter into Paradise through his deeds.”

This is in order that a person should not become amazed and complacent at his own deeds. It is not stated so that he should abandon performing deeds.

And His saying, He the Most High:

 ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ 

Enter into Paradise on account of that which you used to do.
(Sooratun-Nahl (16), aayah 32)

The Baa here does not show compensation or the price. Rather, the Baa here, “Bimaa Kuntum Ta’maloon” is to show a cause or a means, meaning by means of that which he used to do as is shown by the hadeeth that the Prophet sallAllaahu `alayhi wa sallam said:

“None of you will enter into Paradise through his deeds.” So, they said, “Not even you Oh Messenger of Allaah?” So, he said, “Nor even me unless Allaah covers me with His mercy.”[1]

So, a person should not become amazed at his own deeds. However, a person will not enter into Paradise except by means of deeds. So, if a person did not perform any deeds, he will not enter Paradise because he has not carried out the means.

His saying, “And Allaah does not punish anyone except in accordance with the degree of his sins,” Paradise is fadl (a favour) from Allaah, the Majestic and Most High and is through the mercy of Allaah and deeds are a means for entry into it and the People of the Fire will not be punished except in accordance with their sins. They will not be punished because of the sins of other people and they will not be punished whilst not having any sins. So, this is from `adl (justice). So, Paradise is from al-fadl (favour) and the Fire is from al-`adl (justice).

His saying, “And if He were to punish the inhabitants of the heavens and the earth, the righteous ones of them and the wicked ones of them then He will be punishing them without being unjust to them.” This is just as has preceded that a person no matter how many deeds he performs then his deeds will not match up to even a part of the favours of Allaah upon him. If Allaah were to punish him that would be justice because of his falling short in giving thanks for the favours of Allaah upon him. And this speech which he mentioned is the text of a hadeeth from Allaah’s Messenger sallAllaahu `alayhi wa sallam:

“If Allaah were to punish the inhabitants of His heavens and the people of His earth then He would punish them and He would not be unjust to them. And if He were to be merciful to them then His mercy would be better than their deeds deserved.”[2]

Because He would punish the evildoer on account of his evil acts and He would be punishing the righteous person because of the fact that his deeds did not qualify him for entry into Paradise because he did not match the favours of Allaah upon him.

His saying, “It is not permissible to say about Allaah, the Mighty and Majestic, that He is unjust,” Allaah, the Majestic and Most High has declared Himself free of dhulm (oppression, injustice).

وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيدِ 

And your Lord is not unjust to the servants.
(Soorah Fussillat (41), aayah 46)

لَا ظُلْمَ الْيَوْمَ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ

There will be no injustice on this day. Allaah is quick in reckoning.
(Soorah Ghaafir (40), aayah 17)

وَلَا يَظْلِمُ رَبُّكَ أَحَدًا 

And your Lord does not wrong anyone.
(Sooratul-Kahf (18), aayah 49)

وَمَا ظَلَمْنَاهُمْ وَلَٰكِن كَانُوا هُمُ الظَّالِمِينَ 

We did not oppress them. However, they were the wrongdoers.
(Sooratul-Zukhruf (43), aayah 76)

وَمَا ظَلَمْنَاهُمْ وَلَٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ 

And We did not oppress them but rather they oppressed their own souls. (Soorah Nahl (16), aayah 118)

The Prophet sallAllaahu `alayhi wa sallam reported the words of his Lord, He the Most High that He said: (Hadeeth Qudsi)

“O My servants I have made oppression forbidden for Myself and I have made it forbidden for you to oppress one another so do not commit oppression.”[3]

So, Allaah, the Majestic and Most High, is a just judge and oppression (dhulm) does not befit Him.

His saying, “And oppression is only one taking that which is not His to take whereas creation and decree is for Allaah.” Adhdhulm (oppression) is to wrongfully take the right of the people. And do the people have any right over Allaah? They have no right upon Allaah and no-one can make anything binding upon Allaah. Rather, the right of the servants with Allaah is that He should not punish one who does not associate anything with Him. This is a right which He, the Perfect, has given as a favour. And oppression (dhulm) is to put something in other than its due place. So, Allaah does not put punishment upon those who deserve bliss and He does not give bliss to those who deserve punishment. Rather, He gives bliss to those who deserve it and He gives punishment to those who deserve it and this is al-`adl (justice) but as for the opposite then that would be oppression. If He were to punish the people of eemaan (true faith) and bestow honour to the people of disbelief, this would be oppression and Allaah is free of that. It is not possible that He will punish the people of eemaan (true faith) and bestow honour upon the people of disbelief and that He will enter the disbelievers into Paradise and enter the believers into the Fire. This does not befit Allaah, the Perfect and Most High.

His saying, “And Allaah; creation and decree are for Him and the creation is His creation and the world is His world.” Allaah, the Most High said:

أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ 

Is not creating and commanding His? Exalted is Allaah, the Lord and nurturer of the whole of creation. (Sooratul-A`raaf (7), aayah 54)

“Alaa lahul- khalq,” Is creating not His?

And it is to bring things into existence from non-existence. So, all the created being were created by Allaah, the Majestic and Most High, no-one can create along with Allaah.

Allaah, the Most High, said:

اللَّهُ خَالِقُ كُلِّ شَيْءٍ 

Allaah is the Creator of everything.
(Sooratuz-Zumar (39), aayah 62)

And He, the Most High, said:

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

Or do they set up partners for Allaah who they claim create with the like of His creation such that the creation is confused for them? Say, Allaah is the Creator of everything and He is the One, the Overpowering Subduer.  (Sooratur-Ra`d (13), aayah 16)

“Or do they set up partners for Allaah who create with the like of His creation such that the creation would be confused for them?” Such that that created by the servant resembles that created by Allaah, this is impossible.

“Say, “Allaah is the Creator of everything and He is the One, the Overpowering Subduer.”’

قُلْ أَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ 

Say, “Do you see that which you call upon besides Allaah? Show me what they have created upon the earth.” (Sooratul-Ahqaaf (46), aayah 4)

His saying, al-khalq,” creating is for Allaah alone, w`al-amar,” and the decree and the command is for Him,” al-amar (command/decree) is legislating and sending down legislation. So, the Creator, He is the one who commands and forbids and legislates for His servants whatever is beneficial for them and He it is Who forbids whatever is harmful for them and it is not for anyone to command or forbid or to obligate an act of worship or to prohibit anything without a proof.

أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ

Or do they have partners who legislate things from the religion for them that Allaah has not given permission for. (Soorah ash-Shooraa (42), aayah 21)

So, the amar (decree/command) is for Allaah, the Perfect and Most High, the command relating to what occurs in creation and relating to what is pre-decreed, w’al amrush-shar`ee (and the command relating to what is legislated), He commands and He prohibits, He, the Perfect and Most High.

أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ

Is not the creating and the command for Him?
(Sooratul-A`raaf (7), aayah 54)

And He made a distinction between khalq (creating) and al-amar (commanding). So, this shows the command is not something created and this contains a refutation of the Jahmiyyah; those who said that the Qur·aan is created and that the speech of Allaah is created. So, Allaah had made a distinction between the creating and between the command. The command is from His speech and His legislation and Allaah has made a distinction between the creation and between the command. So, this proves that the speech of Allaah is not created.[4]

His saying, “And the world is His world, He, the Majestic and Most High.”

And the abodes are three;

Firstly, daarud-duniya (the abode of this world),

The second, wa daarul-barzakh (intermediate period in the grave),

And the third one, wa daarul-qaraar wahiyaa al-aakhirah (the abode of permanent residence and it is the Hereafter).

All of them belong to Allaah, the Perfect and Most High.

His saying, “And He will not be asked about what He does but they will be asked,” He cannot be asked about what He does, He, the Perfect and Most High because His actions contain no deficiency and there is no shortcoming in them. So, they are perfect and precise and they never suffer from any deficiency or any shortcoming and questions are only to be asked about one who has deficiencies or shortcomings in his actions. So, Allaah cannot be asked about what He does because His actions are perfect and complete.

Second reason; it is not just on account of His overpowering and His Lordship as is said by those who say it that He cannot be asked because of His tremendousness, He, the Perfect and Most High and because of His Majesty. However, it is not this alone, rather, He is not to be asked also because His actions are perfect and precise. They do not suffer from any deficiency at all or any flaws, contrary to the created being for he will be asked about his actions because he commits errors and his deeds are deficient and observations are to be made concerning him. So, he will be questioned because he is deficient from every aspect except for those who are rendered complete and aided and supported by Allaah. And therefore, he said, “But rather they will be questioned.” This is the difference between the Creator and the created being that Allah is not to be questioned whereas, the created being will be questioned.

His saying, And it is not to be said, ‘Why?’ and ‘How?’ And no-one can enter between Allaah and His creation.No objection is to be raised about Allaah such that it is said, “Why did Allaah create such and such and How did Allaah create these things?” This is not permissible with respect to Allaah, the Perfect and Most High. Rather, it is upon us to submit and to comply and to believe that the actions of Allaah are perfect and complete and do not suffer any deficiency or shortcoming. So, even if some of the points of wisdom or the underlying reasons remain hidden to us then still we do not ask about them, rather, we submit. So, if we understand the wisdom and the underlying reason then this is fine but if we do not understand it then we submit and we do not raise objections to Allaah or withhold from action until we know the wisdom or the underlying reason.

Footnotes:

[1] Reported by al-Bukhaariyy (6463) and Muslim (2,816) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

[2] Reported by Imaam Ahmad in his Musnad and by Aboo Daawood and Ibn Maajah and Ibn Hibbaan and others from a hadeeth of Zayd Ibn Thaabit radiyAllaahu `anhu and it was declared authentic by Ibn Hibbaan and by Shaykh ul-Islaam Muhammad ibn `Abdul Wahhaab in Kitaab at-Tawheed.

Translator’s side point: Likewise Shaykh al-Albaaniyy declared it saheeh (authentic).

[3] Reported my Muslim (2,577) from a hadeeth of Aboo Tharr radiyAllaahu `anhu. Hadeeth included in the 40 hadeeth of Imaam an-Nawawiyy (24).

[4] Translator’s side point: This is the same point that Imaam Ahmad used in his argument against those who tried to force him to say the Qur’aan was created.

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Benefit: Allah Wrongs Not Even the Weight of a Speck of Dust – Tafseer Ibn Katheer

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

Surely! Allah wrongs not even of the weight of a speck of dust, but if there is any good (done), He doubles it, and gives from Him a great reward. (Surah An-Nisa , aayah 40)

Allah states that He does not treat any of His servants with injustice on the Day of Resurrection, be it the weight of a mustard seed or a speck of dust. Rather, Allah shall reward them for this action and multiply it, if it were a good deed. For instance, Allah said,

(And We shall set up balances of justice) Allah said that Luqman said,

(O my son! If it be (anything) equal to the weight of a mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth). Allah said,

(That Day mankind will proceed in scattered groups that they may be shown their deeds. So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of a speck of dust shall see it.) The Two Sahihs recorded the long Hadith about the intercession that Abu Sa`id Al-Khudri narrated, and in which the Messenger of Allah said,

(Allah then says, “Go back, and take out of the Fire everyone in whose heart you find the weight of a mustard seed of faith”) In another narration, Allah says,

(“Whosoever had the least, least, least speck of faith, take him out of the Fire,” and they will take out many people.) Abu Sa`id then said, “Read, if you will,

(Surely! Allah wrongs not even of the weight of a speck of dust).”

Source: Tafseer Ibn Katheer, Darussalam English Publication

It is obligatory upon the Muslim to avoid reflecting upon the Self of Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 34 : Point 44
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And reflecting about Allaah is an innovation because of the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam, “Reflect upon the creation and do not reflect upon Allaah because reflecting about the Lord casts doubt into the heart.”

[Souncloud Audio Link

Transcribed Audio:

It is obligatory upon the Muslim to avoid reflecting upon the Self of Allaah, the Mighty and Majestic and reflecting upon how (kayfiyyah), how of His names and attributes and actions? Because Allaah, the Majestic and Most High says:

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا 

He, Allaah knows whatever is in front of them and whatever is behind them and they do not encompass Him with knowledge. (Soorah Taa Haa (20), aayah 110)

So it is upon you to have eemaan in Allaah, the Mighty and Majestic and to venerate the Lord, the Perfect and Most High without reflecting upon His Self and how His names and attributes are.

His saying, “Reflect upon the creation but do not reflect upon Allaah,”[1] reflect upon the things created by Allaah and upon the signs Allaah has put in the creation (aayaat ul-kowniyyah).This will indicate to you the power of Allaah.

Then he mentions some lines of poetry:

“So how can the One truly worshipped be disobeyed

or how can the denier deny Him when in everything

there is a sign for him proving that He is one.”

So you should reflect upon the signs within the creation, in the heavens and the earth and the mountains and the rocks and the trees and the oceans and the created beings to derive proof from them for the tremendousness of the Creator, the Perfect and Most High and reflect upon the aayahs of Allaah in the Qur’aan. But as for your reflecting upon Allaah’s Self and how His names and attributes are, then you will not be able to reach that.

 وَلَا يُحِيطُونَ بِهِ عِلْمًا 

And they do not encompass Him with knowledge.
(Soorah Taa Haa (20), aayah 110)[2]

Footnotes:

[1] Reported by atTabaraaniyy in his book Al-Awsat and also by al-Laalikaa`ee in his book Sharh Usool al-I’tiqaad from a hadeeth of `Abdullaah ibn `Umar and the reality is some of the verifiers point out of those books that the chain of narration of that hadeeth is weak there and the hadeeth is also reported though by Aboo Shaykh in his book Al-Adama and by Abul Qaasim al-Asbahaaniyy in his book AtTargheeb as a hadeeth of Ibn Abbaas radiyAllaahu `anhuma and this hadeeth was declared to be hasan (good) by Shaykh al-Albaaniyy due to its having a number of narrations of support also from  a narration of Aboo Hurayrah radiyAllaahu `anhu and so on. At the end Shaykh al-Albaaniyy mentioned the different narrations. In summary, he said in As-Saheehah no. 1,788, “The hadeeth when its chain of narrations gathered is hasan (good) in my view and Allaah knows best.”

[2] Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said:  “Reflect upon the creation but do not reflect upon Allaah,” The verifier of the book mentioned that the hadeeth has some weakness in it and he mentioned that Shaykh al-Albaaniyy authenticates the hadeeth as being a hadeeth that is hasan (good) due to supports and he gave the reference for that. I (Shaykh Ahmad)  say,

“This hadeeth, its authentication needs examination and it may be the case that it is the speech of some of the Salaf and I say that reflecting upon Allaah meaning with regard to Allaah, the Mighty and Majestic’s Self, this is not befitting because a servant if he thinks, he reflects then he will only think and reflect based upon what his intellect pictures and based upon what crosses his mind with regard to things that he’s actually seen or heard or known whereas Allaah, the Perfect and Most High is above all of that. So, it is not befitting that anyone reflects upon His Self, He, the Most High because whenever a person imagines something then Allaah, the Mighty and Majestic will be contrary to it.

What will suffice us is to reflect upon Allaah’s creation and with regard to His tremendous and amazing ability and if a person were to reflect upon his own origin that will suffice him. So, let him reflect upon how Allaah caused that sperm drop to change, which He created him from into this tremendous being. How Allaah, the Mighty and Majestic changed that sperm drop from which He created an animal; one animal from another animal and how Allaah prepared everything from the created beings for that which He intended from it. So, Allaah prepared the cows for cultivation and He prepared the camels for carrying and so on and so forth as we can see and as we know. So, the One who is able to change that sperm drop into a person and a different one into an animal, is He not the Lord who has full ability over everything? Yes indeed and we bear witness over that.

So, what is important is that reflection should be upon the creation of Allaah not about His Self and let us read the saying of Allaah, the Most High:

لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ

There is nothing like Him and He is the All-Hearing, the All-Seeing.

(Sooratush-Shooraa (42), aayah 11)

And it is obligatory upon us to submit to this aayah so that our minds do not stumble into things that are not befitting and if it is the case that Paradise contains things that no eye has ever seen and no ear has ever heard of nor have ever crossed the heart, never crossed the mind of any human and it is a created thing created by Allaah then how about the Self of Allaah? And success is granted by Allaah.”

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

Whoever claims that he saw his Lord in this world then he is a disbeliever in Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 34 : Point 43
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

ومن زعم أنه يرى ربه في دار الدنيا فهو كافر بالله عز وجل

And whoever claims that he sees his Lord in this world then he is a disbeliever in Allaah, the Mighty and Majestic.

[Souncloud Audio Link

Transcribed Audio:

Whoever claims that anyone can see Allaah in this world, seeing Him with their eyes not seeing Him in a dream then he is a disbeliever; kaafir because Allaah, the Majestic and Most High cannot be seen in this world and therefore when kaleemullaah, the one to whom Allaah spoke, Moosa alayhissalam:

قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي

لَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا

Moosaa (`alayhissalaam) said, “Oh my Lord, show Yourself to me so that I may look upon You.” So He said, “You will not see Me, however look at the mountain and if it remains settled at its place then you will see Me.”

(Sooratul-A`raaf (7), aayah 143)

So no one can see Allaah in this world (dunya). This is a point of consensus (ijmaa) amongst the scholars. Rather, seeing Allaah will be in the Hereafter because the people in this world are weak, they are not able to see Allaah, the Mighty and Majestic because of their weakness and therefore when Allaah manifested Himself to the mountain, it shattered and became dust. So, how about the son of Aadam who is made of flesh and blood?

But as for in the Hereafter, Allaah will give to the believers strength through which they will be able to see Allaah and they will delight in seeing Him, He, the Perfect and Most High. So, seeing Allaah in the Hereafter is established and is mutawaatir (quoted by a huge number of people at each level of transmission) is established for the believers. But as for in this world then no one will see Allaah with His eyes.

They disagree whether the Prophet sallAllaahu `alayhi wa sallam saw Him on the night of the ascent through the Heavens or did not see Him. And what is correct or the great majority are upon is that the Messenger did not see Him with His eye but rather, he saw Him with his heart and with his insight because no one can see Allaah in this life, because Allah is greater than that anyone should see Him in this life and therefore when the Prophet sallAllaahu `alayhi wa sallam was asked:

“Did you see your Lord on the night of the ascent (mi`raaj), ascent through the Heavens?” He said, “Noorun Anna Araahu.” (Light, how could I see Him?) ”[1]

Footnotes:

[1] Reported by Muslim hadeeth no. (178) from a hadeeth of Aboo Tharr radiyAllaahu `anh that the Prophet responded:

“Light, how could I see Him?”

And he said:

“His screen is light, if He were to uncover it then the shining light of His face would consume whatever his gaze came upon from His creation.

Hadeeth also reported by Muslim (179) from a hadeeth of Aboo Moosaa radiyAllaahu `anhu.

Translator’s side point:

Shaykh Ahmad an-Najmee rahimahullaah said,

“As for the saying of the author,  ‘Whoever claims that he can see His Lord in the life of this world then he is a disbeliever in Allaah, the Mighty and Majestic’.  I say, this claim has been claimed by many of the heretic Soofees, those who say that they see their Lord and they see the Prophet sallAllaahu `alayhi wa sallam and take from him and take from Allaah, the Mighty and Majestic directly and they believe that they are in a station higher than the station of Messengership and whoever claims this claim then he is a kaafir (disbeliever). There is no doubt about his disbelief and Allaah is the one who grants success.”

Shaykh Saalih as-Suhaymee hafizahullaah likewise mentions the same point that,

“This is the claim of the extreme Soofees, those who claim that they can take knowledge directly from Allaah, the Most High by way of Kashf and who claim that they can obtain knowledge of the hidden and unseen (ghaib) directly from Allaah, the Most High, this point refers to the like of them and that claim is disbelief.”

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

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

The Qur’aan is the Speech of Allaah and It is NOT Created – Sharhu Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 15 : Point 13
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And the Qur’aan is the Speech of Allaah, His Revelation and His Light. It is not created, because the Qur’aan is from Allaah and that which is from Allaah is not created. This is what was stated by Maalik ibn Anas and by Ahmad ibn Hanbal rahimahumAllaah and by the jurists who came before them and after them. And disputation concerning it is disbelief.

[Souncloud Audio Link

The Explanation:

His saying, “And the Qur’aan is the Speech of Allaah, and His Revelation sent down and His Light. And it is not created”. From the creed and belief of AhlusSunnah wal-Jamaa`ah, the People of the Sunnah and the Jamaa`ah is that the Qur’aan is the Speech of Allaah. He spoke with it in reality and Jibreel heard it from Him and he descended with it to Muhammad sallAllaahu `alayhi wa sallam. No one disagreed about this creed and belief, (no-one) from the people of knowledge who proceeded upon the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam. The only ones who disagreed about it were the people of misguidance from the Jahmiyyah, the followers of Al-Jahm ibn Safwaan, and the offspring of the Jahmiyyah who are the Mu`tazilah and the Zaydiyyah and the Shee`ah. All of those people took up this matter from the Jahmiyyah. And likewise the Ibaadiyyah; all of them proceeded upon the methodology which contradicts the methodology of the Ahlus-Sunnah walJamaa`ah. And they held that the Qur’aan is something created because, in their view, Allaah is not to be described as speaking, just as He is not described with the Attribute of Hearing or Seeing or Knowing or Willing and other than that, in their view. Nor is he described as having a Face or having two Hands to other than that. And their intent in this is to corrupt the `aqeedah (creed and belief). Even if they try to make it seem that their intent is actually to declare Allaah, the Majestic and Most High, free from any resemblance to the created beings. And this is a false claim, because the Attributes of the Lord, the Perfect, do not resemble the attributes of the created beings. So the Lord, the Majestic and Most High, has Names (asmaa·) and Attributes (sifaat) which befit Him and His Greatness. And the created beings have names and attributes/characteristics which are appropriate for them and for their human nature. So there is no resemblance between the two types from the aspect of true reality, haqeeqah and of the ‘how’, kayfiyyah, even though they share in the meaning and the wording. And this is called al-mutawaati·, different things which are covered by a common word. However, they do not share in the reality and in how they are (kayfiyyah). This is the position of the Ahlus-Sunnah wal-Jamaa`ah, and their proof for this is from the Book of Allaah.

And if anyone from the people of shirk seeks that you grant him protection then grant him protection so that he can hear the Speech of Allaah (Sooratut-Towbah (9), aayah 6)

So He ascribed Speech to Himself, He the Perfect and Most High, and said with regard to the hypocrites:

They wish to alter the Speech of Allaah (Sooratul-Fat.h (48), aayah 15)

So He ascribed it to Himself. And the proofs from the Sunnah and the ijmaa` (consensus of this nation) are many for this matter. So it is a matter of certainty without there being any doubt. And the disagreement of the people of misguidance does not affect the fact that the Qur’aan is the Speech of Allaah. And it is one instance of His Speech, He the Perfect. So Allaah speaks and He continues to speak whenever He wishes, if He wishes, with whatever He wishes. He has the Attribute of Kalaam (Speech) and this Qur’aan is one of the instances of the Speech of Allaah. So He spoke with the Tawraah and (He spoke) with the Injeel and with the Zaboor. He speaks with commands and with prohibitions. He says to something kun, be, and it is.

His (Allaah’s) command, when He wills something, is just that He says to it be, and it is. (Soorah Yaaseen (36), aayah 82)

So He affirmed for Himself qawl (Saying).

When Allaah said O `Eesaa (Soorah Aali `Imraan (3), aayah 55)

And He spoke to Moosaa, with Speech which Moosaa heard when He sent him to Fir’awn (the Pharaoh). So Allaah, the Majestic and Most High, has the Attribute of Speech and from His Speech is the honourable Qur’aan.

As for the saying of the people of misguidance, that its being ascribed to Allaah is ascribing a created thing to its Creator, like the she-camel of Allaah or the House of Allaah; so we say this is a lie, and it is a deception. That which is ascribed to Allaah is of two categories:

The first category is ascription of abstract things or Attributes (ma`aanin) –  i.e non-material objects

The second category is ascribing material objects.

Abstract things or Attributes which are ascribed to Allaah: then this is to ascribe an Attribute to the One who has the Attribute. And it is a true and real ascription. So this will be from His Attributes, such as Speech and Hearing and Seeing.

Ascribing objects, such as the she-camel and the House of Allaah (the Ka`bah) this is ascription of a created thing to the One who created it. And it is an ascription to show honour.

But those people (those who say the Speech of Allaah means the speech created by Allaah) they have mixed up these two matters and they do not make a distinction between this and this. And therefore the People of the Sunnah and the Jamaa`ah state this matter in the Books of creed and beliefs to refute the people of misguidance. And if Allaah did not have Speech, as those people claim, then how does He command and prohibit? And the meaning of this would be that the Islamic rulings are nullified. And it undermines the main foundation and it is the Qur’aan. So if this fundamental is undermined, then Islaam would collapse. However they take cover under the claim of tanzeeh (declaring Allaah free from resemblance to the creation). But this is not tanzeeh, rather it is ta`teel (purely striping Him of Attributes). And there is a difference between ta`teel denying Attributes and between tanzeeh (declaring Him free from resemblance). At-tanzeeh is that which Allaah mentioned in His Saying:

There is nothing like Him (Sooratush-Shooraa (42), aayah 11)

Do you know of anyone similar to Him? (Soorah Maryam (19), aayah 65)

This is tanzeeh, declaring the Creator free of resemblance to the creation, which is mentioned by Allaah. And it is to deny any resemblance between the creation and the Creator or that the creation is equal to the Creator. That is what Allaah, the Majestic and Most High, is declared free of. But as for denying the Attributes, then that is just ta`teel, pure denial and negation, which comes about as a result of tashbeeh [01] . So they imagine resemblance initially and then they deny the Attributes secondly. And this is not tanzeeh, declaring the Creator free of resemblance. So there is a difference between tanzeeh, declaring the Creator free of resemblance and between ta`teel, denying the Attributes.

The Ash`arees came with something astonishing, even more astonishing than the saying of the Jahmiyyah. So they said,

“The Speech of Allaah is divided into two categories: the meanings and the words. The meanings, this is the Speech of Allaah. And Allaah has the Attribute that He has Speech, and it is the meaning which has existed eternally in Himself. But as for Allaah speaking with letters and with a voice, then this is to be denied for Allaah in their view. And they say it (His Speech) is just a meaning existing in Himself, He the Most Perfect and Most High. As for the words, then it is the speech of a created being meaning it is from the speech of Jibreel or from the speech of Muhammad sallAllaahu `alayhi wa sallam.”

So they made the Qur’aan to be composed of two things, from something created and from something not created. So they did not come to be with the People of the Sunnah and say that the Qur’aan is not created. And they were not with the Jahmiyyah and said that the Qur’aan all of it is created. Rather they were waverers (neither here nor there). Just like the saying of the Christians with regard to the Messiah, that he was composed of two things, of the divine and the human. And they say that the human and divine became as one. [02]

So in summary this matter is very great. And do not be intimidated by the traitors, those who claim that they are from the People of the Sunnah, and those who say, “This matter does not warrant all of this arguing. And Imam Ahmad went beyond the limit when he refused to say that the Qur’aan is created. And this matter does not warrant all of this.” This is present in the writings of some of those who ascribe themselves to knowledge, and some who say, “What happened between Imam Ahmad and his opponents was just a political disagreement.” But if you carefully reflect, you will find that this matter is not something slight. Because if it is denied that the Qur’aan is the Speech of Allaah, then what remains with us? If the Lord has the Attribute of Speech removed from Him, then this will be a deficiency in the Lord, the Perfect. Because the one who does not speak is not an ilaah (is not one who is deserving of worship). And Allaah, the Perfect, He rebuked the Jews when they worshipped the calf and said:

Do they not see that it (the calf) does not speak to them. (Sooratul- A`raaf (7), aayah 148)

So it must be the case that the Lord speaks. And He controls and He commands and He forbids. So therefore if Speech is negated for Allaah, then it would be the case that He is not deserving of divinity and the right to worship. High and Exalted is Allaah above what they say. So this is a tremendous matter. Therefore Imaam Ahmad rahimahullaah took the stance that he took, the stance of the unshakable mountains, and he would not give in, and he did not make any exceptions for himself. And he had patience upon the trial and he had patience upon imprisonment and upon being lashed and upon being demeaned by three khaleefahs (Caliphs), al-Ma·moon, al-Mu`tasim and al-Waathiq. Each one of them followed on in succession upon torturing him. They wanted him to give in, but he refused rahimahullaah and he remained firm. At the end of the time of al-Waathiq (the last of the three), it is said that he turned back from this, when there was a debate between a scholar from the People of the Sunnah and between Bishr al-Mareesee and (Bishr) al-Mareesee was defeated, and at that point al-Waathiq turned back. [03]

So in summary, this is a tremendous matter and it is very important and must not be treated lightly. And it may not be said, as some of the ignorant people and some of the writers and the intellectuals say, or the Ash`arees or those who follow their way, they say, “This is a matter which does not warrant all of this importance and all of these refutations.”

And Imam Ahmad used as a proof against them His Saying:

So that he may hear the Speech of Allaah. (Sooratut-Towbah (9), aayah 6)

Thus did Allaah say before. (Sooratul-Fath (48), aayah 15)

“Allaah said,” so He affirmed for Himself Speech and Sayings.

His saying, “and His Revelation sent down,” meaning the Qur’aan. He sent it down to His Prophet Muhammad sallAllaahu `alayhi wa sallam through the intermediary Jibreel, `alayhis-salaam. He the Most High said:

The Trustworthy Spirit (Jibreel, `alayhis-salaam) descended with it (the Qur’aan) to your heart (heart of Muhammad sallAllaahu `alayhi wa sallam) so that you should be from the warners in a clear Arabic tongue (language). (Sooratush-Shu`araa· (26), aayaat 193-195)

So this is clear and very apparent. Yet despite this there are some who come and say, “The Qur’aan is a created thing, not something sent down, and Allaah did not speak with it and Allaah is not described with Speech.” High and Exalted is Allaah above what they say.

His saying, “and it is His Light.” The Qur’aan is described as being Light. He, the Most High said:

But rather We made it a Light, by which We guide whomever We wish from our servants (Sooratush-Shooraa (42), aayah 52)

And it is called Rooh, life or spirit.

And We revealed to you a Rooh (Spirit/Life/Soul) from our Command. (Sooratush-Shooraa (42), aayah 52)

Rooh, a Spirit or Life, because the hearts come to life through it (the Qur’aan), just as the bodies come to life through a spirit/soul. So it is a Spirit/Soul for the hearts. And the well-known soul is a soul for the bodies. So therefore it (the Qur’aan) is Light, and it is a Spirit and it is Guidance, and it is a Reminder and it is Admonitions, and it has many names, which shows its greatness.

His saying, “because the Qur’aan is from Allaah and that which is from Allaah is not created.” Allaah, the Majestic and Most High, along with His Names and His Attributes, is not created. So He is the Creator and everything besides Him is something created. And it cannot be said that the Names and Attributes are created, because they are from Allaah, and that which is from Allaah is not created, meaning Allaah has them as His Attributes. So Allaah with His Names and His Attributes is the Creator and whatever is besides Him is created.

His saying, “And likewise Maalik ibn Anas and Ahmad ibn Hanbal, may Allaah have mercy upon them, said,” This is the saying of the Imaams. And from them was Maalik, the Imaam of the abode of Hijrah (al-Madeenah), and Imaam Ahmad, the one who was tortured for that and who was harmed, may Allaah have mercy upon him, and he had patience; and others besides them from the Imaams of AhlusSunnah. This was their saying. [04]

His saying, “and whoever came before them from the jurists (the scholars of fiqh) and whoever came after them.” Meaning, Imaam Maalik and Imaam Ahmad were not alone in this saying. Rather it was said by those who came before them from the Companions and the taabi`een and the successors of the taabi`een. And whoever came after them from the Imaams.

His saying, “And disputation about it is disbelief.” [05] Disputing about the Qur’aan, whether it is something created or whether it is something not created or a person having doubts and saying, “I don’t know, there is disagreement about this matter,” as people say now. So a manifestation has now appeared where they say, “The matter is khilaafiyyah/there is disagreement about this matter”. So we say: When there is disagreement, then what is to be followed is the daleel, the proof. We were not given the duty in the Religion of having to follow the disagreements of the people and sayings of the people. We have being given the duty in the Religion of following the proof. So when there is disagreement we test the disagreement against the proof. And whatever that is found to be supported by the proof, then it is the Truth. And whatever is contrary to the proof, then it is false. And Allaah did not abandon us to opinions and sayings and disagreements. Rather He said:

So if you disagree in anything, then refer it back to Allaah and to the Messenger. (Sooratun-Nisaa· (4), aayah 59)

Imam Ahmad said in his book, Usoolus-Sunnah,

“And the Qur’aan is the Speech of Allaah and it is not created. And a person should not be too weak to say, ‘It is not created.’ Because the Speech of Allaah is not something separate from Him. And there is nothing from Him that is created.”

And whatever you disagree about, then its judgement is to be referred back to Allaah. That is Allaah my Lord. Upon Him I place my reliance and to Him I turn constantly. (Sooratush-Shooraa (42), aayah 10)

So it is obligatory to refer back to the Book of Allaah and to the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. And whatever is supported by proof is to be taken, and whatever is contrary to the proof is to be left. And as for the person who takes a saying which conforms to his desires or his whims, even if it goes against the proof, then he is one who is astray; and this one is worshipping his own desires. As for the person who is worshipping Allaah, then he takes that which is supported by the proof from the Book of Allaah and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam.

Footnotes:

[01] Transcriber’s note: meaning resemblance

[02] Translator’s side point: Imaam ath-Thahabee, in his book Siyar A`laamin-Nubalaa· in volume 11, in the biography of Ibn Kullaab (the founder of what is called the Ash`aree creed), said, “Abul-`Abbaas al-Baghawee said, “Thaythoon the Christian said to me, ‘May Allaah have mercy upon `Abdullaah (Ibn Kullaab). He used to come to me in the church and he used to take things from me and if he had lived, we would have turned the Muslims into Christians.’ So it was said to this Christian man Thaythoon, ‘What do you say about the Messiah (`Eesaa)?’ He said, ‘What the people of your way said about the Qur’aan.’”

[03] Translator’s side point: That story is mentioned in a footnote from Siyar A`laamin-Nubalaa· by Imaam ath-Thahabee

[04] Translator’s side point: Al-Laalikaa·ee reports in his book, Usool I`tiqaad Ahlis-Sunnah, from Aboo Uways who said, “I heard my maternal uncle, Maalik ibn Anas, and a group of the scholars mention the Qur’aan and they said, ‘It is the Speech of Allaah, and it is from Him and there is nothing from Him which is created.’”

[05] Translator’s side point: There is a hadeeth which directly states it reported by Aboo Daawood as hadeeth 4603 declared hasan saheeh, good authentic, by Shaykh al-Albaanee from Aboo Hurayrah, from the Prophet sallAllaahu `alayhi wa sallam, that he said: “Disputation about the Qur’aan is disbelief.”

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 15

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

No one says regarding the Attributes of the Lord, the Most High, “How?” and “Why?” except for one who doubts about Allaah – Dawud Burbank [Short Clip|En]

Sharhu Sunnah : Lesson 14 : Point 12
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And no one says regarding the Attributes of the Lord, the Most High, “How?” and “Why?” except for one who doubts about Allaah, the Exalted and Most High.

[Souncloud Audio Link

The Explanation:

The kayfiyya (how) is not to be asked about. And the reason why He said such and such, is not to be asked about. Rather one should submit to Allaah, the Mighty and Majestic, because no one knows the how except for Allaah, the Perfect and Most High. [03]

Footnotes:

[03] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said regarding this point, “No one will say, ‘Why (is that)?’ with regard to Allaah’s Attributes except one who doubts about the Attributes of Allaah, the Most High. A person who is always afflicted with ‘Why (is this)?’ and ‘How (is that)?’ and this saying comes out upon the slips of his tongue, this person is in danger. Indeed he is at the limit of danger. And for this reason the Companions, when revelation came down to them, they believed in it with certainty and they attested to it. And they did not ask ‘Why is this?’ and ‘How (is that)?’ Rather they submitted to everything which Allaah informed of open heartedly and accepting it fully. So therefore they did not ask ‘Why?’ and ‘How?’”

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 14

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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

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