Certainly Creation and Commandment are His alone – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 19
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


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

And His saying, He the Most High:

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ

Indeed your Lord is Allaah, Who created the heavens and the earth in six days, then He ascended upon the Throne. He causes the night to cover the day, it follows it swiftly, and the sun and the moon and the stars are subservient to His command. Certainly creation and commandment are His alone. Exalted is Allaah, the Lord of the whole of the creation. [7:54] 8


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

Inna”: this is a particle for emphasis and it brings about the accusative case, and it is an introduction for an oath. An oath is to be understood as coming before it, which is taken to be, “By Allaah!”. “Inna Rabbakum”, (indeed your Lord): so this is the complement of the understood oath. “Inna Rabbakum”: meaning, your Creator and the One Who nurtured you with favours.

… is Allaah”: not anyone else besides Him, He the Perfect and Most High.

And then He mentioned the proof for that saying:

الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ

The One Who created the heavens and the earth [7:54]

This is the clear proof for the Lordship of Allaah, the Mighty and Majestic, that He created the heavens and the earth. No-one else created anything from either of them, and no-one helped Him, He the Perfect and Most High upon that. Rather He is alone in creating.

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ

He created the heavens and the earth [7:54]

Does anyone from the people of shirk or the atheists oppose this and say, “Allaah did not create the heavens and the earth, rather the one who created them was so-and-so”, or, “I created them”, or “Such-and-such idol created them”? Has anyone from the creation said this in previous times or lately, even though this aayah is recited night and day, and no-one can oppose it, and nor will anyone ever be able to oppose it.

فِي سِتَّةِ أَيَّامٍ – In six days”: these awe-inspiring and tremendous created things were created by Allaah in six days, and He was able to create them in a single moment, however He created them in six days for a wise purpose which is known to Him, He the Perfect and Most High. And the six days, the first of them was Sunday and the last of them was the day of Friday. So on the day of Friday the creation was completed, and therefore this day became the greatest of the days of the week. And it is the noblest one of the days, and it is the ‘Eed of the week and it is the most excellent of the days.

Allaah’s Messenger sallallaahu ‘alaihi wa sallaam said:

خير يوم طلعت فيه الشمس يوم الجمعة

“The best day on which the sun has arisen, is the day of Friday”[1] 

[1] Reported by Muslim and Aboo Daawood and At-Tirmidhee and An-Nasaa’ee from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu

Because the creation of the creation was completed on it, and on it Aadam was created, and he was entered into paradise and he was sent down from it and on it the Last Hour will be established, all of that will be on the day of Friday, so it is the most excellent of the days, and it was the last of the days of the creation of the heavens and the earth and whatever they contain.

ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ

Then He ascended upon the Throne [7:54]

This (i.e. ثُمَّ  thumma”) is a particle which joins and which indicates sequence, meaning that His Ascending upon the Throne came after the creation of the heavens and the earth because it is from the Attributes which are actions which Allaah does whenever He wishes.

And the meaning of Istawaa’ (He ascended upon) is: He ascended and was High.

Al-‘Arsh: it is the ceiling of the created things. And it is in the language: as-Sareer (a throne), and it is a Throne which has supports and is carried by the Angels and it is the greatest and most tremendous of the created things, and the highest one of the created things.

Al-Istiwaa’ (ascending): is an Attribute from the Attributes of Allaah which are actions, as befits His Majesty, He the Perfect and Most High. It is not like the mounting of one created being upon another created object, and He has no need of the Throne since He is the One Who holds and maintains the Throne and other than it:

إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَن تَزُولَا ۚ وَلَئِن زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّن بَعْدِهِ

Allaah holds the heavens and the earth lest they should move away from their places, and if they were to move away from their places, then no-one else besides Him could hold them. [35:41]

So the Throne is in need of Allaah the Mighty and Majestic, since it is something created, and Allaah has no need of the Throne or anything else. However, He ascended upon it for a wise purpose which is known to Him, He the Perfect and Most High. And Al-Istiwaa’ (Ascending) is a type of Al-‘Uloow (being High and Exalted), however Al-‘Uloow is an Attribute of His Self. As for Al-Istiwaa’ then it is an Attribute which is an action which He does whenever He wishes He the Perfect and Most High.

يُغْشِي اللَّيْلَ النَّهَارَ

He causes the night to cover the day [7:54]

He causes the night to be covered over with the day, and He causes the day to be covered over with the night so you see the creation being in light and then the night covers it over and it becomes dark, and the night is covered over by the day so it becomes bright.

يَطْلُبُهُ حَثِيثًا

It pursues it swiftly [7:54]

This one comes after that one immediately and is not delayed. So when the night departs the day comes, and when they day departs the night comes right away, this one is not delayed after this one. And this is from the completeness of His Ability, He the Perfect and Most High, that this one does not lag behind that one. And the sun is the tremendous star which is well-known, and the moon is likewise a celestial body from the seven major celestial bodies which orbit around each one of them floats and orbits around the earth, and the earth is fixed and still, He made it settled – meaning settled and firm for the welfare of the servants, and the sun and the rest of the celestial bodies orbit around it, not as is said by the people of conjecture who now say, those who claim to have knowledge, they say that the sun is fixed and the earth orbits around it, this is the opposite of what occurs in the Qur’aan.

وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا

And the sun runs on its fixed course to its appointed term [36:38]

Whereas they say the sun is fixed, O how Perfect is Allaah!

And the stars”: they are the stars, “they are subservient to His command”: they are subservient in their moving around and their orbiting continually and not slackening, and this a refutation of those who worship the sun and the moon and the stars, because they are subservient to the command of Allaah, they are under command. Allaah is the One Who causes them to move, and it is Allaah who can cause them to stop if He wishes, He the Perfect and Most High. So they are subservient, under control, they have no control at all over the affairs.

So He the Perfect commands them, so they proceed, and they orbit and they give off light in accordance with His creational command, He the Perfect and Most High. This one rises and this one sets, and they follow each other in  succession.

Ash-Shams (the sun), and Al-Qamar (the moon) and An-Nujoom (the stars) are in the accusative case because of being conjoined, because As-Samaawaat (the heavens) was in the accusative case, because it was the object of the verb, and the sign that it is in the accusative case is that it has a kasrah upon it in place of the fat-hah, because it is a sound feminine plural. And Al-Ard (the earth) is in the accusative case as is shown by the fat-hah, then He said, “and the sun and the moon” – they are joined grammatically to something [2] which is in the accusative case and what is joined to something in the accusative case is itself in the accusative case.

[2]  i.e. they are ‘joined’ to the heavens grammatically.

Musakhkharaatin”, (they are subservient): is the accusative case because it is the accusative of state or condition, meaning their condition is that they are subservient. And the sign that it is in the accusative case is a kasrah in place of a fat-hah, because it is joined to a sound feminine plural.

He said:

أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ

Certainly creation and commandment are His alone [7:54]

Alaa”: is a term to draw attention and to affirm something.

“For Him”: meaning He the Perfect and Most High, not for anyone else besides Him.

“Creation”: it is to bring something into existence, so He is the One Who is Fully Able to create whenever He wants to, He the Perfect and Most High, He creates whatever He wishes.

“And the command”: His command, He the Perfect and Most High, and it is His speech, He the Perfect and Most High, His creational command and His legislational command.

His Creational Command: that which He has commanded the created beings with and they obey Him in it and respond to Him, such as His saying:

فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا

So He said to it (the heavens) and to the earth, come about both of you willingly or unwillingly [41:11] 

He commanded the two of them He the Perfect, and this was a creational command which He commanded the heavens and the earth with, so they came into being.

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ

His command is just that when He wants something He says to it “Be!”, and it is. [36:82]

This is Allaah’s Creational Command.

As for His Legislational Command: then it is His revelation which was sent down by which He commands His servants. He commands them to worship Him, He commands them with the prayer, He commands them with the Zakaat, He commands them with dutifulness to the parents, this is His Legislational Command. Entering into it are His commands and prohibitions which are in the honourable Qur’aan and in the Prophetic Sunnah. This is from the command of Allaah the Perfect and Most High.

And since creation and commandment are for Him, then what remains for other than Him, He the Perfect and Most High? And therefore Ibn ‘Umar said when he recited this aayah, “Whoever has  something then let him seek after it”. And the aayah proves the difference between creating and commanding, so it contains a refutation of those who say that the Qur’aan is created, because the Qur’aan is from the command, and Allaah’s command is not a created thing, since Allaah made a difference between creating and between commanding. So He made them two separate things, and the Qur’aan enters into His command, so it is not something created.

And this is what Imaam Ahmad used to overcome the Jahmiyyah in argument when they requested from him that he should say that the Qur’aan was something created. He said, “Is the Qur’aan from the creation or from the command?” They responded, “The Qur’aan is from His command.” He said, “The command is something different to the creation. Allaah made a difference between this and between the creation. So He made the creation one thing and His command something else.”

The command is His speech, and as for the creation then it is His bringing into existance and making something. There is a difference between them.

Tabaarak Allaah”: means: tremendously great is the One whose actions are these, He the Perfect and Most High. And whose Ability is such and these are the things which He has created, He the Exalted and Most High.

And, Tabaarak: is a verb which is used specifically for Him, He the Perfect, so it cannot be applied to anyone besides Him. And al-Barakah (blessing) it means abundance of good and its increase, and the blessings which come from Allaah the Majestic and Most High do not end. As for a created being, it cannot be said about him, “tabaarak”. Rather it can be said to him, “mubaarak” meaning, “May you receive blessing”, meaning may Allaah put blessing into him and make him blessed. And all blessing is from Allaah the Perfect and Most High.

The Lord of the whole of creation”: just as preceded.

So this aayah contains affirmation of at-Tawheed, tawheed of Allaah’s Lordship and tawheed of Allaah’s right to worship, as has preceded.

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:

Do not Prostrate to the Sun nor to the Moon, but rather Prostrate to Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 18 (7:48 –  33:25)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


The Proof for His Lordship and His Divinity and Right to All Worship, He the Perfect and Most High

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

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

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

And from His signs are the night and the day and the sun and the moon. Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them if you truly worship Him. [41:37] 7


[7]: Shaykh Fawzan’s Explanation:

This is a proof for His Ruboobiyyah (Lordship) and Ilaahiyyah (Divinity and Right to Worship), He the Perfect and Most High.

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ

And from His signs are the night and the day and the sun and the moon [41:37]

The sun and the moon: the sun is the tremedous star which gives light to the creation, as a lamp burning and shining, just as Allaah the Most High said:

وَجَعَلْنَا سِرَاجًا وَهَّاجًا

And We have made it (the sun) a lamp, burning and shining. [78:13]

And the moon is a light which brightens the night-time and gives light to the pathway of the people. And from their benefits also is the well-being of the creation through its trees and its fruits and oceans. So if the sun were hidden away from the creation, then the creation would suffer harm, and many of the means of livelihood and their welfare would be corrupted and if the moon were hidden away, then likewise. The moon also brings about benefit for their fruits and their trees, along with what it contains also from awareness of reckoning (of time periods). He the Most High said:

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ

And We made the moon a light and appointed set phases for it so that you should know the number of years and the reckoning of the months days and hours. [10:5]

And He the Most High said:

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ

They ask you about the crescent moons, then say: They are signs to mark fixed periods of time for mankind and for the Hajj [2:189]

So the crescent moons bring benefit for awareness of time-periods and deadlines, deadlines for debts and deadlines for the waiting periods of the women, and the set times for acts of worship and fasting and Hajj, all of them are known by reckoning based upon these two lights, the sun and the moon. So the solar reckoning and the lunar reckoning contain many benefits for all of the creation.

And from those things which He has created are the seven heavens. He the Most High said:

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ

Allaah is the One Who created seven heavens, and their like from the earth. [65:12]

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا

Allaah the One Who created seven heavens in levels (one above the other) [67:3]

Each being above the other, the lowest heaven, then the one which follows it up until the seventh one. And above them all is the Throne of the Most Merciful, He the Perfect and Most High.

And the earths are seven just as He the Most High said:

الْأَرْضِ مِثْلَهُنَّ

And their like from the earth [65:12]

So they are seven levels or layers also, and every level from the levels of the seven heavens and the earths have inhabitants and occupants. And whatever planets and stars are in the heavens the sun and the moon and whatever is in the earth from created things from animals with their different types and from mountains and trees and rocks and minerals and oceans. These are from the signs of Allaah the Perfect and Most High, the creational signs, which are seen and witnessed.

He rahimahullaah said: and the proof is His saying, He the Most High:

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

And from His signs are the night and the day and the sun and the moon. Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them if you truly worship Him. [41:37]

And from His signs is the night: meaning from His signs which prove Lordship and His Ability and His sole right to worship to the exclusion of all else besides Him, is the night which brings darkness, and the daytime which brings light to the whole of the creation. This is from the amazing signs of Allaah, the Perfect and Most High.

So who can make the whole of the creation dark, all at once, and then make the whole of the creation bright, all at once? He is Allaah the Perfect and Most High. If all of the creation were to gather together to make one part of the earth bright, they would not be able except to make a restricted area bright, if they brought all the electrical generators which are in the world, all of them, they could not make bright except a restricted portion of the earth. As for the sun and the moon then they bring light to the whole of the earth, the night and the day follow each other in succession, and the sun and the moon likewise.

He the Most High said:

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them, if it is He that you truly worship. [41:37]

This is a nullification of shirk: Do not prostrate to created things. Since from the greatest of the created things are the sun and the moon, and because the people of shirk, they used to worship the sun and prostrate to it, and from them were those who used to worship the moon and the stars, such as the people of Ibraaheem, they would build for them temples in the form of the stars and they would worship them. So His saying, He the Most High:

لَا تَسْجُدُوا لِلشَّمْسِ

Do not prostrate to the sun [41:37]

As-Sujood means placing the forehead upon the ground in humble submission to the one who is worshipped, and it is the greatest of the types of worship, and Allaah’s Messenger sallallaahu ‘alaihi wa sallaam said:

أقرب ما يكون العبد من ربه وهو ساجد

“The closest that the servant comes to his Lord is whilst he is in prostration” [1]

[1]  Reported by Muslim (482) from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu. [And the narration of Muslim has a completion at the end, “So therefore make plentiful supplication.”]

So the greatest of the types of worship is prostration upon the ground, since your face is the thing which you cherish the most, you have placed it for Allaah upon the ground, as an act of worship for Allaah and in submission before Him, He the Perfect and Most High. This is true prostration, and it is not befitting to perform it as worship except for Allaah.

As for prostrating to the sun and the moon, then it is prostration to a created thing, which does not have the right to be prostrated to. So it is not permissible to prostrate to created things, but rather prostration is only for the Creator of the created things. As for the created things, then they are just like you, something created, something managed and controlled. Would you prostrate to a created being who is incapable, just the same as you? This is not permissible. Where have the intellects gone?

Prostration is only deserved by the Creator, He the Perfect and Most High, who is not rendered incapable by anything. So prostration is the right of Allaah the Mighty and Majestic, it is not the right of the creation, no matter how great and large the created being is, it is still a created being who is weak and managed and controlled.

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them, if it is He that you truly worship. [41:37]

So what is obligatory is that we do not worship except Allaah. So if you make prostration to Him and you also prostrate to other than Him, then you are not worshippers of Allaah with correct worship. Rather you are worshipping Him along with shirk, and shirk corrupts and destroys worship.

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Book Study Resources – Three Fundamental Principles

Related Links:

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

Bismillaah

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

[Souncloud Audio Link


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

فإذَا قيلَ لكَ بما عرفْتَ ربَّك؟ فقُل بآياتِه ومخلوقاتِه

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


[5]: Shaykh Fawzan’s Explanation:

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

And claims if the people do not establish proof

 For them, then their people are mere claimants 

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

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

آية المنافق ثلاث

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

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

Meaning his sign.

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

He the Most High said:

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ

أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَل لَّا يُوقِنُونَ

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

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

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

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

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

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


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

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

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


[6]: Shaykh Fawzan’s Explanation:

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

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

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

Or how can the one who denies deny Him?

 When everything contains a Sign for Him

 Proving that He is One 

And there is a witness for Allaah in every movement

 And every stillness of the creation 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ

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

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Book Study Resources – Three Fundamental Principles

Related Links:

Everything besides Allaah is a created being, and I am one of those created beings – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

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

[Souncloud Audio Link

Previous ClassIf it is said to you, “Who is your Lord?


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

وكلُّ ما سِوَى اللهِ عالََمٌ وأنا واحدٌ من ذلكَ العالَمِ

And everything besides Allaah is a created being, and I am one of those created beings.4


[4]: Shaykh Fawzan’s Explanation:

Then the Shaikh rahimahullah, explained the manner in which this aayah is used as an evidence.

So his saying, “And everything besides Allaah is a created being, and I am one of those created beings.”: so therefore Allaah is my Lord, because Allaah is the Lord of all of the created beings and I am one of the created beings. So no-one is able to say, “I have a lord besides the Lord of the creation”, neither an unbeliever nor a Muslim. This will not be possible ever and no person with intellect will say it. This is a proof for the Ruboobiyyah (Lordship) of Allaah the Mighty and Majestic and since He is the Lord of the whole of the creation, then therefore He is the One deserving worship, and this nullifies the worship of others besides Him, He the Perfect and Most High, and therefore after it He said:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You alone do we worship and Your aid alone do we seek. [1:5]

This indicates restriction, because the fact that the governed word is brought forward, “Iyyaaka”, and the governing verb نَعْبُدُ is put back, indicates restriction. So, “You, we worship”, is different to, “we worship you”, because saying, “we worship”, this is merely affirmation. However, “You, we worship”, this includes negation and affirmation, meaning, “we do not worship anyone else besides you”. And worship will not be correct except with negation and affirmation, and it is the meaning of Laa ilaaha illallaah, for it contains negation and affirmation, a negation for the right to be worshipped from everything else besides Allaah, and affirmation of it for Allaah the Mighty and Majestic.

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Book Study Resources – Three Fundamental Principles

Related Links:

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

Bismillaah

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

[Souncloud Audio Link

Previous Class: These Three Fundamental Principles have Tremendous Importance


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

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

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


[2]: Shaykh Fawzan’s Explanation:

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

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

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

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

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

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

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

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

أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ

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

And He said:

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

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

And He said:

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

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

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

ذَٰلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ

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

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


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

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

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

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


[3]: Shaykh Fawzan’s Explanation:

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

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

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

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

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

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

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

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

وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

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

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

He the Most High said:

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ

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

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

وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

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

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

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

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

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

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

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

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

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

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

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

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

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Book Study Resources – Three Fundamental Principles

Related Links:

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]

[Souncloud Audio Link

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.” [5]

[Souncloud Audio Link


Shaykh Fawzan’s Explanation:

Allaah affirmed speech; al-Kalaam for Himself in many aayahs, from them is the saying; He the Most High said:

قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا

Say, “If the water of the ocean were ink to write down the words of My Lord then the ocean would be exhausted before the words of My Lord were finished…” (Sooratul-Kahf (18), aayah 109)

Meaning, the words of Allaah with which He commands and forbids and manages the creation with. Who can then enumerate the words of Allaah, He, the Perfect and Most High? They could not be written down by the oceans nor by all of the pens.

And the speech of Allaah, the Kalaam is as said by the Ahlus-Sunnah W`al Jamaa`ah,

“With respect to its type; eternal, with respect to its individual instances, it newly comes about.”

The Qadeemun-Nau` means that Allaah, the Most High has always had the attribute of speech. However, with regard to individual instances, for example, Allaah, the Most High speaking to Aadam or Allaah, the Most High speaking to Moosaa `alayhissalaam or Allaah, the Most High speaking to Muhammad sallAllaahu `alayhi wa sallam or speaking to Jibreel with the Qur·aan then these individual instances of the speech of Allaah; they newly occur.

So the Qur·aan is from the newly occurring instances of the speech of Allaah and some individual instances of the speech of Allaah, the Perfect and Most High.

So the speech of Allaah is confirmed by the Book and the Sunnah of His Messenger sallAllaahu `alayhi wa sallam. And there is no doubt that sound intellect affirms speech for Allaah because it is Sifatul Kamaal (hidden attribute of perfection) and negation of it is an attribute of deficiency.

However, the Jahmiyyah and they are the followers of Al-Jahm ibn Safwaan who was a foul person who appeared amongst the people and tried to cause them to doubt about the religion of Allaah and he commanded them with apostasy and disbelief. And from that is that he tried to cause them to doubt about the fact that Allaah speaks and he said,

“The speech of Allaah which is present is something created; makhlooq. He created it in the Preserved Tablet or He created it in Jibreel or He created it in Muhammad sallAllaahu `alayhi wa sallam. So it is therefore just an ascription of a created thing to its creator just like saying Baitullaah (the House of Allaah) or Naaqatullaah (the she camel of Allaah).”

This is what he said  ̶ may Allaah disfigure him. He said Allaah does not speak and the ascription of speech to Him is just an ascription of a created thing to its Creator. This is from his mathhab (position). And he also had the position of AlJabr with regard to Qadr (predecree); that people are compelled to do their deeds, no free will. And he had the position of with regard to denying the names and attributes and he also had a position with regard to denying the Sunnah of the Prophet sallAllaahu `alayhi wa sallam and denying the Qur·aan also. So he was a filthy apostate who appeared with the likes of this falsehood.

And this mathhab was derived from the Jews as was mentioned by Shaykh-ul-Islaam Ibnu Taymiyyah in the introduction to Al-Hamawiyyah. And Al-Jahm, he was not the one who began this mathhab. Before him, there was Al-Ja`ad ibn Dirham; he is the one who initiated this repulsive saying. And he took it from Taaloot; the Jew and Taaloot took it from Labeed ibn al-`A`asam, the Jew who did sorcery upon the Prophet sallAllaahu `alayhi wa sallam.

So, this saying is derived from the Jews, those who distort the speech of Allaah, away from its correct meaning, so this foul mathhab should not be considered something inexplicable when its source is known that it is from the Jews. They infiltrated it amongst the Muslims by means of this foul man Al-Ja`ad ibn Dirham, the one who was killed by Khaalid al-Qasree on the Day of Eid ul-Adhaa as Ibn-ul Qayyim mentioned.[1] So therefore Ibn-ul Qayyim said:

And on account of that, Khaalid Al–Qasree slaughtered

Ja`ad on the Day of the Sacrifice

Since he said Ibraaheem was not Allaah’s chosen beloved one

No, and nor was Moosaa one who He spoke to and drew close

So every person of Sunnah is thanked for that sacrifice

What an excellent thing Allaah has brought about through the sacrifice of this brother [2]

This saying was taken from him by Al-Jahm ibn Safwaan and it became ascribed to him because he is the one who propagated it but he is not the one who initiated it.[3]

And the people of the Sunnah rebuked and criticized them severely (the Jahmiyyah). And they spoke sternly in that regard and this will follow inshaaAllaah, the part that comes after. However, with us now we have a part of this foul mathhab, which is negation of speech for Allaah.

However, a problem arose with the People of the Sunnah, should it be said, “My recital of the Qur·aan is created or is not created?” This is something which they introduced also amongst the Muslims. So should you say: “My recital of the Qur·aan is created or should you say my recital of the Qur·aan is not created or should you tatawaqqaf (withhold)? And say if what you mean is what is recited, that which is recited, then it is the speech of Allaah, it is not created. And if what is meant is a person’s own particular recital of the Qur·aan then his own recital is a created thing and his voice is created. So therefore it must be mentioned with detail and it must be given then with detail.

And this is the detail, which was stated by Imaam Ahmad and Al-Bukhaariyy and a group of the verifiers. So do not say: my recital of the Qur·aan is created unrestricted and do not say it’s not created unrestrictedly and do not withhold. Rather, mention the answer with detail that if what you mean is what I’m reciting then that is the speech of Allaah, that is not created or if what is meant is the person’s own particular recitation, his own particular voice then that is created. That is the detail. [4]

Footnotes:

[1] Translator’s side-point: And he quotes three famous lines from the Nooniyyah of Ibn-ul Qayyim, poem on `aqeedah, each line ending in noon, concerning this event that this man Al-Ja`ad ibn Dirham that he was killed by Khaalid Al-Qasree.

[2] Translator’s side-point: They mention this happened around the year 118 AH in Kufa that Khaalid Al-Qasree who was the governor in Iraq at that time that he slaughtered this evil person Al-Ja`ad ibn Dirham.

[3] Translator’s side-point: Some of the people of Knowledge mention is that this saying that we heard was taken by Jahm from Al-Ja`ad and he took it from Taaloot and he took it from Labeed. Then this Labeed ibn al-`A`asam was a Jew. As we heard he did sorcery upon the Prophet sallAllaahu `alayhi wa sallam and his saying was taken from him by Taaloot; the Jew and from him, his student Al-Ja`ad ibn Dirham took this saying, the saying of the Jahmiyyah. And from Al-Ja`ad was taken by his student Al-Jahm ibn Safwaan and each was executed. We saw Al-Ja`ad being executed here and likewise Al-Jahm ibn Safwaan, he was killed as well; his student but before that, each time before the person was executed or killed, he had a famous student who took the saying from him. So, Al-Jahm ibn Safwaan, this saying was taken from him by Bishr al-Marisee and then he, Bishr al-Marisee, he taught this to Ahmad ibn Abee Du`aad, the one who was at the head of those who tortured Imaam Ahmad.

And just briefly with regard to the event; before the event that Khalid al-Qasree slaughtered Al-Ja`ad ibn Dirham on the Day of Sacrifices. He gave a khutbah to the people on the `Eid and he said: May Allaah accept your sacrifices for indeed I am going to sacrifice Al-Ja`ad ibn Dirham and he came down and he slaughtered Al-Ja`ad ibn Dirham.

Then Shaykh al-Albaaniyy said with regard to this report: “There’s some speech from the scholars, is it established or not? This is reported by a number of the scholars in their books Ad-Daarimee in Ar-Radd `alal-Jahmiyyah and Al-Bukhaariyy in his book Khalq Af`alul-`Ibaad and other books as well. Then Shaykh Al-Albaaniyy in Mukhtasar al-`Uluw, Ath-Thahabee’s book Al `Uluw, the originate of it, Shaykh al-Albaaniyy comments, he mentions that the first chain of narration for this that there is weakness in it, there is unknown people in the chain. But then he said, however, the narration that comes after it, another narration with a different chain is better than it and perhaps therefore that is why the scholars state that this story definitely happened. Meaning, there is more than one chain of narration before it.

[4] Translator’s side-point:  With regard to the explanation of Shaykh Ahmad An-Najmee rahimahullaah then he said after mentioning a number of evidences from the Qur·aan affirming that the Qur·aan is indeed the speech of Allaah, not created and the speech of Allaah is an attribute of His. Then he said: ‘And whoever says that anything from the attributes of Allaah is a created thing then he is a kaafir (disbeliever). This is what the Ahlus-Sunnah W`al Jamaa`ah have affirmed.

And Al-Laalikaa’ee referring to here Imaam Al–Laalikaa`ee in his book Sharh Usool I`tiqaad Ahlus-Sunnah; famous book of `aqeedah mentioned from 550 scholars from the Salaf that they said: ‘Whoever says that the Qur·aan is a created thing then he is a kaafir (disbeliever) and whoever says that his recitation of the Qur·aan is something created then he is an innovator, a Jahmi (he is astray). And likewise, one who remains silent and doesn’t say whether it’s created or not created, he is also a Jahmi (astray). So what Allaah has informed is very clear that the Qur·aan is the speech of Allaah and whoever will not say that then he has belied Allaah in what He has informed of.’

[5] Translator’s side point: Obviously the last part of the text here is taken from the hadeeth that’s come a number of times, “Whoever lives long amongst you will see great differing and the rest of the point taken from the hadeeth of Al-Irbaad Ibn Saariyah radiyAllaahu `anh reported by Imaam Ahmad, Abu Daawood, At-Tirmithee and Ibn Maajah and declared authentic by Shaykh al-Albaaniyy, the famous hadeeth that’s come a number of times.


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
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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

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

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