Category: .Allaah (Azza wa Jal)

Aqeedah Tahaawiyyah: Lesson 03 : Point [4]
Dawud Burbank [Audio|English]

4.  ولا شيء يعجزه‏
And nothing renders Him incapable; 

[Souncloud Audio Link] 

This is an affirmation of the perfection of His Power and Ability. Allaah the Most High said,

And He (Allaah) has full power over everything
(Sooratul-Maa.idah (5), aayah 120)

And Allaah was and is fully capable of everything
(Sooratul-Kahf (18), aayah 45)

He (Allaah) always was and is All-Knowing, All-Powerful
(Soorah Faatir (35), aayah 44)

And القَدِير (Al-Qadeer) means: the One who is extremely powerful. So His Power, He the Perfect and Most High, is such that there is nothing that can cause Him to be unable. Whenever He wants something He just says to it, “Be” and it is.

So this contains affirmation of the qudrah (قدرة – power and ability) of Allaah, the Mighty and Majestic, and it contains affirmation that His Power includes and covers everything.

As for the term that some authors use (about Allaah):

“Allaah has full power over whatever he wants,” this wording is an error because Allaah did not restrict His Power to His Will. Rather, He said (about Himself),

“(Allaah) has full Power over everything.” So therefore you should say that which Allaah the Perfect and Most High said about Himself. This (a similar statement) only occurs in the saying of Allaah, the Most High,

And He (Allaah) has full Power to gather them (the people) together when He Wishes (Sooratush–Shooraa (42), aayah 29)

Because, the gathering of the creation has a certain time in the future and He is fully able to gather them at that time, meaning, the inhabitants of the heavens and the earth.

He, the Most High said,

And from His Signs is the creation of the heavens and the earth, and whatever creatures He has created and spread within them. And He (Allaah) has full Power to gather them together when He Wishes. (Sooratush–Shooraa (42), aayah 29)

End of explanation of point [4][1]

[1] Translator’s side point:

“And there is nothing which causes Allaah to be incapable”: This is a denial but what is meant by it is not a mere denial because denial on its own is not from the belief of the Ahlus-Sunnah; rather, it is the position of the innovators.

As for the people of the Sunnah then their way is the way of the Qur.aan which gives a general denial of certain things for Allaah and gives a detailed affirmation of Attributes for Him. And whenever there is a denial then the denial is there to affirm something which is its perfect opposite. So this denial is there because of affirmation of its perfect opposite i.e. nothing renders Him incapable because of the perfection of His Power and Ability.

Further side point: In his explanation, Ibn Abil-`Izz said regarding tashbeeh: Affirming attributes for Allaah when the creation have the like of those attributes, for example, affirming that Allaah is the All-Knowing when we affirm that the creation has knowledge and affirming that Allaah has Sight when the creation has sight and affirming that Allaah has a Hand when the creation has hands. This fact is what leads the mu`attilah into denying certain attributes because they say that if you affirm for Allaah a Hand then you are declaring Him like the creation and if we affirm for Allaah a Face then amongst the creation we have faces, so if we affirm a Face for Allaah then we will be making Him like the creation. So therefore they deny any Hand for Allaah and deny any Face for Allaah and so on with other attributes as well. They say that in that way they will stay clear of making the Creator like the creation.

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Aqeedah Tahaawiyyah : Lesson 05

 ولا يشبه الأنام‏ 

[10]    And He (Allaah) does not resemble the creation. 

—

The Explanation – Point [10]

This is like the wording which has already preceded: “And there is nothing like Him.”[1] And the meaning of al-anaam (الأنام) is ‘the creation’.  So Allaah, the Perfect and Most High, is free of any resemblance to the creation.

There is nothing like Him and He is the All-Hearing the All-Seeing. (Sooratush–Shooraa (42), aayah 11)

And there is no equal for Him. (Sooratul-Ikhlaas (112), aayah 4)

So He, the Perfect, is free from resembling His creation.  And even though He has Names and Attributes which correspond to names and attributes of the creation in their wording and in their meaning, however, in their reality and in how they are, there is no resemblance between the two.

End of explanation of point [10][2]

Footnotes:

[1] Point [3] – Listen @ There is nothing like Him (Allaah) 

[2] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his explanation, said on this point:

Nu`aym ibn Hammaad said,

“Whoever declares that Allaah is like anything from his creation then he has committed unbelief, and whoever denies anything from that which Allaah has described Himself with, then he has committed unbelief, and there is not in the attributes which Allaah has mentioned for Himself nor in the attributes which His Messenger mentioned for Him, any resemblance.”

Likewise, Ishaaq ibn Raahawayh said,

“Whoever describes Allaah and declares that His Attributes are like the attributes of anyone from Allaah’s creation then he is a kaafir (disbeliever) in Allaah, the Tremendous One.”

He also said,

“The sign of Jahm and his companions is their claim against the people of the Sunnah and the Jamaa`ah and the lies which they had instigated, that they say, ‘The people of the Sunnah are mushabbihah (that they declare Allaah to be like His creation).’ But rather, it is just that they are mu`attilah (deniers of the attributes).”

And this was the saying of a great number of the imaams of the Salaf – the sign of the Jahmiyyah is that they call the people of the Sunnah Mushabbihah.  Because there are none from the deniers of the Names and Attributes, except that he calls the one who affirms them a Mushabbih (one who makes Allaah like the creation).  So whoever denies Allaah’s Names altogether, then they are from the extreme apostates – like the Qaraamitah (القرامطة) and the philosophers.  And whoever says that it cannot be said about Allaah that He is has knowledge and (it cannot be said, they say, about Allaah) that He has power, claiming that whoever calls Allaah that is a Mushabbih.  They say His Names are just metaphorical, like the extreme Jahmiyyah.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Aqeedah Tahaawiyyah : Lesson 05

 لا تبلغه الأوهام ولا تدركه الأفهام‏

[9]  He is not reached by people’s conjecture nor can He be grasped by their understanding.  

—

The Explanation – Point [9]

So, Allaah the One free of all imperfections and the Most High, cannot be encompassed; so Allaah is greater than everything, He the Perfect and Most High.

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

So Allaah the One free of all imperfections, He is known; however, He is not comprehended and encompassed by that (their knowledge).  So, Allaah is greater than everything, so thoughts cannot imagine Him and it is not permissible for a person to say about Allaah except what He the Perfect said about Himself or what His Messenger `alayhis–salaatu was-salaam said about Him.

End of explanation of point [9]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Aqeedah Tahaawiyyah : Lesson 08

 ‏         {‏لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ‏}‏

[27]  {There is nothing like unto Him and He is the All-Hearing, the All-Seeing.}
(ash–Shooraa (42) aayah 11)

—

The Explanation – Point [27]

This is a negation of tashbeeh – there being anything like Allaah, the One free of all imperfections. And the kaaf (in كمثله) is to emphasize the negation, like (as occurs in a different aayah):

وَكَفَىٰ بِاللَّهِ عَلِيمًا

…and Allaah is Sufficient as a Knower.  (Sooratun-Nisaa. (4), aayah 70)

In origin (it would usually be said): وكفى الله عليماً but the (extra) baa’ (in بالله) is for emphasis.

And nothing whatsoever resembles Him – not the angels, and not the Prophets, and not the Messengers, and not the beloved servants of Allaah, nor any created being.

وَهُوَ السَّمِيعُ البَصِيرُ

…and He is the All-Hearing, the All-Seeing. (Sooratush–Shooraa (42), aayah 11)

So He called Himself As-Samee’ (the All-Hearing One) Al-Baseer (the All-Seeing One).

So the beginning of the aayah [1] contains a refutation of the Mushabbihah (those who liken Allaah to the Creation) and the end of it contains a refutation of the Mu`attilah (those who deny Allaah’s Attributes). And it indicates that affirming His Names and Attributes does not necessitate resemblance to the created beings. So the hearing and seeing of the created beings does not resemble the Hearing and Seeing of Allaah, the Mighty and Majestic.

End of explanation of point [27]

Footnotes:

[1] “There is nothing like Him…”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Aqeedah Tahaawiyyah : Lesson 08

[25] وكل أمر عليه يسير‏.

[25] And every affair is easy for Him (Allaah).

https://soundcloud.com/abdurrahmanorg/every-affair-is-easy-for-him-allaah-dawud-burbank
—

The Explanation – Point [25]

His Affair, if He wills something, is just that He says to it, “Be!” and it is! (Soorah YaaSeen (36), aayah 82)

So He gives life and gives death, and He creates and gives provision, and He gives and He withholds and He gives life to the dead after they have passed away; and that is easy for Him, He the Perfect and Most High. Nothing is a burden for Him and nothing is difficult for Him, contrary to the creation; because things are a hardship (for the people) and some things he will be incapable of doing. As for Allaah, then nothing is difficult for Him.

The creation of you all and the resurrection of you all, is just like that of a single soul. (Soorah Luqmaan (31), aayah 28)[1]

End of explanation of point [25]

 Footnotes:

[1] Translator’s side point: In explanation of this aayah, the famous mufassir from the Taabi`een, Mujaahid rahimahullaah, said, “It is just that Allaah says, ‘Be!’ and it is! whether it is something (which is) a small amount or a great amount.”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Aqeedah Tahaawiyyah : Lesson 30

[118]    وهُوَ مُسْتَغْنٍ عَنِ العرشِ وما دُونَه.‏‏‏‏

[118]       And He (Allaah) has no need of the Throne and whatever is beneath it.

—

The Explanation – Point [118]

Do not imagine that the meaning of His saying, He the Most High,

 And then He (Allaah) ascended upon the Throne  (Sooratul-A`raaf (7), aayah 54)

…is that He has need of the Throne just as someone from the creation would mount something from the creation. Rather, Allaah, the Mighty and Majestic ascended upon the Throne and He has no need of the Throne, nor of whatever is beneath the Throne.

All of the created beings are in total need of Allaah.

Allaah holds the heavens and the earth so that they do not fall away from their places; and if they moved away, then none besides Him could hold them. (Soorah Faatir (35), aayah 41)

So, He (Allaah) holds and supports the Throne and He holds and supports the heavens and He holds and supports the earth and all the created beings by His Power and His Might. So, they are in need of Him and He has no need of them, He the One free of all imperfections and the Most High.

And the fact that something is above something else does not necessitate that the thing which is higher has need of the thing which is beneath. So the heavens are above the earth, and they are not in need of the earth.

End of explanation of point [118][1] 

Footnotes:

[1] Translator’s Side Point: From Shaykh Al-Albaanee rahimahullaah, he said in his small notes,

“The explainer (Ibn Abil-`Izz) rahimahullaahu ta`aalaa said, ‘The Shaykh (At–Tahaawee) rahimahullaah, mentioned this speech here having already mentioned the `Arsh (Throne) and the Kursee (Footstool); so then afterwards he mentions that He, the Perfect, has no need of the Throne and whatever is beneath the Throne, to make clear that His creating the Throne to ascend over it is not because He had any need of it; rather, for a great wisdom which was necessitated. And the fact that something above is above the thing which is beneath, does not necessitate that the lower thing contains or encompasses or carries the higher thing; nor does it mean that that thing which is higher is in need of that which is lower. So look at the heaven how it is above the earth and yet it is not in need of it.

So the Lord, the Most High is far greater and more tremendous than His ‘Highness’ should necessitate this. Rather, Allaah’s being High (His ‘Highness’) results in qualities particular to Him and in His bearing and carrying whatever is beneath, by His Power. And it necessitates the total need of the lower things for Him and the fact that He, the Perfect, has no need whatsoever of what is beneath Him. And it necessitates His encompassing everything, He the Mighty and Majestic. So He is above the Throne and He, by His Power, supports the Throne and its carriers and He has no need of the Throne. And the Throne is in need of Him and He encompasses the Throne and the Throne does not encompass Him; and He confines the Throne and it does not confine Him; and all of these things are not possible for the creation.

And those people who deny al-`uluww (Allaah’s Highness) – the people who deny His Attributes, if they only accepted this detailed explanation, then they would be guided to the correct path, and they would know that intellect is in accordance with the texts and they would be proceeding behind the proof. However, they depart from the proof so they go astray from the correct way. And the affair in that regard is just as Imaam Maalik rahimahullaah said when he was asked about the saying of Allaah, the Most High,

And then He (Allaah) ascended over the Throne (Sooratul-A`raaf (7), aayah 54)

…and other things, (someone asked him), “How did He ascend?’ So Imaam Maalik replied, “Istiwaa (ascending) is known and how is unknown.”’”

Translator’s Side Point: Likewise, Shaykhul-Islaam Ibn Taymiyyah in Dar· at-Ta`aarud al-`Aql wan-Naql (درء تعارض العقل والنقل) makes the same point – that it is from Allaah’s tremendous Power that He supports the Throne and whoever is carrying the Throne, and they only support the Throne because of power given to them by Allaah.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Aqeedah Tahaawiyyah : Lesson 03

[3] ولا شيء مثله‏‏

[3]  And there is nothing like Him. 

—

The Explanation – Point [3]

This is taken from the saying of Allaah, the Most High,

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

And also, the saying of Allaah, the Most High,

And there is none equal or comparable to Him (Allaah) (Sooratul-Ikhlaas (112), aayah 4)

And His saying, the Most High,

So do not set up any rivals for Allaah (Sooratul-Baqarah (2), aayah 22)

Meaning: those who are alike or similar to Him.

And His saying, He the Most High,

Do you know of any namesake for Him (Allaah)? [1] (Soorah Maryam (19), aayah 65)

Meaning: anyone like Him – one who can share His Name, He the Perfect and Most High. So at-tamtheel (التمثيل – there being anyone like Him) and at-tashbeeh (التشبيه – there being anyone resembling Him), both of these are negated for Allaah, the Mighty and Majestic.

So, no one from His creation resembles Him. So this is what is obligatory – that we affirm whatever Allaah has affirmed for Himself and we hold that as our creed. However, we do not hold that He resembles anyone from His creation nor do we hold that He is like his creation, He, the Perfect and Most High. So this contains a refutation of the mushabbihah – who believe that Allaah is like His creation and (they) do not differentiate between the Creator and the creation; and this is a false and futile position.

And opposite to this position, is the position of the mu`attilah (المعطلة – those who negate/deny Allaah’s attributes) – those who go beyond limits in declaring Allaah free to such an extent that they deny for Allaah that which He has affirmed for Himself with regards to Names and Attributes. Doing so, as they claim, to flee away from declaring Him to be like His creation.

So, both of these two groups go beyond the limits. The mu`attilah (those who deny His attributes) go beyond limits in tanzeeh (تنزيه – declaring Him free) and denying any likeness. Whereas, the mushabbihah (المشبهة – those who declare Allaah’s Attributes to be like those of the creation) go beyond the limit in affirmation. Whereas, the Ahlus-Sunnah wal-Jamaa`ah take the moderate and middle position. So, they affirm for Allaah whatever He affirms for Himself in accordance with what befits His Majesty, without tashbeeh (declaring His attributes to be like the attributes of the creation) and without ta`teel (تعطيل – denying His attributes), doing so in accordance with the saying of Allaah, the Most High,

There is nothing like Him, and He is the All-Hearing, the All-Seeing. (Sooratush–Shooraa (42), aayah 11)

So His saying, “There is nothing like Him” negates and denies any tashbeeh (resemblance with the creation) and His saying, “And He (Allaah) is the All-Hearing, the All-Seeing” is a negation of ta`teel (denying His attributes). So this is the position which the people of the Sunnah and the Jamaa`ah proceed upon.

So therefore, it is said,

الْمُعَطِّلُ يَعْبُدُ عَدَمًا، وَالْمُشَبِّهُ يَعْبُدُ صَنَمًا، وَالْمُوَحِّدُ يَعْبُدُ إِلَـٰهًا وَاحِدًا فَرْدًا صَمَدًا

The mu`attil (one who negates Allaah’s attributes) worships something which does not exist;

And the mushabbih (one who declares Allaah’s attributes to be like those of the creation) worships an idol;

And the muwahhid (person upon true tawheed) worships the sole One who deserves worship, the One who is Single, the Independent Lord and Master.

End of explanation of point [3][3]

Footnotes:

[1] Translator’s side point: Shaykh `Abdur-Rahmaan ibn Naasir As-Sa`dee rahimahullaah said in the tafseer of this aayah that the aayah is in the form of a question and what is meant is a denial i.e. there is no namesake for Allaah.

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah says regarding this point: “And there is nothing like Him”: This is one of the fundamentals from the fundamental principles of tawheed; which is, that with regard to Allaah the Most High: there is nothing like Him – neither in His Self, His Attributes and His Actions. However, the innovators and the people of ta.weel (تأويل – those who twist Allaah’s Attributes) take it as a principle by which they deny many of Allaah’s Attributes, He, the Exalted and Most High. So whenever their hearts are too constricted to believe in one of His Attributes, He, the Mighty and Majestic, then they perform ta.weel (twist that Attribute) and try and destroy it and deny it. So they deny an Attribute and they use as an evidence for what they are doing His saying,

There is nothing like Him …

Pretending to be ignorant of the end of the aayah:

… and He is the All-Hearing, the All-Seeing. (Sooratush–Shooraa (42), aayah 11)

So, this aayah gathers between declaring Him free, along with affirming His Attributes. So whoever wishes to be safe and sound in his creed then he should declare Allaah, the Most High, to be free from any resemblance to the creation, without explaining His Attributes away, and without denying His Attributes. Rather, he should affirm for Allaah the Mighty and Majestic, with regard to Attributes, everything which He has affirmed for Himself in His Book or in a hadeeth of His Prophet, without declaring that the Creator resembles the creation. This is the position of the Salaf; and the author rahimahullaah, was upon it following on from Abu Haneefah and the rest of imaams. [Source: Shaykh Al-Albaanee’s العقيدة الطحاوية – شرح وتعليق – explanation of point 3]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Aqeedah Tahawiyyah : Lesson 05

حي لا يموت

[Point #11]    He (Allaah) is the Living One who does not die.

https://soundcloud.com/abdurrahmanorg/allaah-is-al-hayy-the-living-one-who-does-not-die-dawud-burbank
—

The Explanation – Point [11]

His Life is a complete and perfect life which does not suffer from any deficiency nor any sleep.

Allaah, none has the right to be worshipped except Him, the Ever-Living One, the Independent Sustainer of all.  Neither sleep nor slumber takes hold of Him. (Sooratul-Baqarah (2), aayah 255)

And place reliance upon the Ever-Living One Who does not die. (Sooratul-Furqaan (25), aayah 58)

So, He negates for Himself as-sinah (السِنة – slumber) and that means light sleep and (He negates for Himself) an-nawm (النوم) which is deep sleep.[1] And He negated for Himself al-mawt (الموت – death) because of the completeness and perfection of His Life, He the Perfect and Most High.[2]

And sleep and slumber and death, these are deficiencies in life and these are attributes to be found in the creation; and the life of the creation is deficient because he sleeps and he dies.

So sleeping is a part of completeness with regard to the creation but it is a deficiency with regard to the Creator; because a person who cannot sleep they have an affliction affecting their health.  So this shows the difference and the distinction between the Attributes of the Creator and the attributes of the creation.  And as for the two Names: الحي (Al-Hayy – The Ever-living) and القيوم (Al-Qayyoom –and the independent Sustainer of all), then these are two attributes taken from the statement of Allaah the Most High,

Allaah, none has the right to be worshipped except Him, He is the Ever-living, the independent Sustainer of all (Sooratul-Baqarah (2), aayah 255)

So Al-Hayy, the Ever-living means the One who has complete and perfect life and Al-Qayyoom is a word in intensive form.

End of explanation of point [11] 

Footnotes

[1] From Aboo Moosaa radiyAllaahu `anh who said: Allaah’s Messenger sallAllaahu alayhi wa sallam stood amongst us with five sayings; so he said, “Allaah the Mighty and Majestic does not sleep and it is not befitting for Him that He should sleep…” the hadeeth.  Reported by Muslim in the book of Eemaan.

[2] From Ibn `Abbaas radiyAllaahu `anhumaa that the Messenger of Allaah sallAllaahu alayhi wa sallam used to say,

اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، اللَّهُمَّ إِنِّي أَعُوذُ بِعِزَّتِكَ،

لاَ إِلَهَ إِلاَّ أَنْتَ، أَنْ تُضِلَّنِي، أَنْتَ الْحَيُّ الَّذِي لاَ يَمُوتُ، وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ

“O Allaah, to You I have surrendered and in You I have truly believed and upon You I have placed my reliance and to You I turn and with Your Aid I dispute.  O Allaah, I seek refuge in Your Might; none has the right to be worshipped except You; I seek Your Refuge from Your misguiding me.  You are the Ever-living One Who does not die whereas jinn and mankind die.”  Reported by Muslim.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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