The Aqeedah and Manhaj of AhlusSunnah wal Jamah

AbdurRahman.Org

Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: .Allaah (Azza wa Jal)

The covenant (meethaaq) which Allaah, the Most High, took from Aadam and his descendants – Shaykh Fawzan | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Aqeedah Tahawiyyah : Lesson 05

         والميثاقُ الذي أخَذَهُ اللهُ تعالَى مِنْ آدمَ وذُريَّتِهِ حَقٌّ‏‏‏‏‏.

[85] And the covenant (meethaaq) which Allaah, the Most High, took from Aadam and his descendants, is true.


—

The Explanation – Point [85]

The meethaaq (ميثاق – covenant) which Allaah, the Most High, took from Aadam and his descendants, that they would worship Him and not associate anything in worship along with Him, this is true. Just as occurs in the hadeeth that the Prophet sallAllaahu `alayhi wa sallam informed us, that Allaah extracted the descendants of Aadam from his back, and they were like tiny red ants, and He caused them to bear witness upon themselves to His Unity. And He took their meethaaq (covenant) that they would worship Him, and not associate anything in worship along with Him.[1] So we have eemaan (true faith) in this. However, this agreement and covenant is not sufficient (in itself). Rather, it was essential along with it, to send the Messengers. So therefore, Allaah sent the Messengers. And if this had been sufficient alone, then Allaah would not have sent the Messengers. However, He sent the Messengers in order to remind by means of them, and to call the people to what is contained in it.

And as for His saying, He, the Most High,

 And remember when your Lord took out from the descendants of Aadam, their offspring.
(Sooratul-A`raaf (7), aayah 172)

Some of the people of Tafseer (explainers of the Qur·aan), they hold that this refers to the agreement and the covenant which Allaah took from the descendants of Aadam; but that is not the case. Rather, it is something else. And Allaah says,

“From their backs” and He did not say, “…from the back of Aadam”. And the completion of the aayah is,

And He caused them to witness upon themselves, “Am I not your Lord?” So they said, “Yes indeed!”
(Sooratul-A`raaf (7), aayah 172)

And some of the scholars say the meaning of this is: the fitrah (الفطرة – the inborn nature) which Allaah created them upon, and the signs within the creation which Allaah set up; so that from them, they should know and be aware of their Lord.

So Allaah, the Perfect, created them upon the nature of tawheed and upon Islaam.[2]

And set your face straight upon the Religion, turning away from shirk, which is the inborn way upon which Allaah created all of the people. (Sooratur-Room (30), aayah 30)

And that (natural inborn way upon which Allaah created the people) is the religion of Islaam and the religion of tawheed. So, Islaam means: the tawheed which the Messengers came with. And that means: worshipping Allaah alone, and associating no partner with Him; and that is the straight and true Religion.

Yet, along with this, He set up evidences proving His Lordship, from that which they witness in themselves with regard to the amazing way in which they have been created and in the amazing signs which are a proof for the Creator, He the Perfect and Most High. And likewise, He set up for them, in front of them, in the heavens and the earth and in the created beings, that which is a proof for the Creator. For indeed these created things must have a Creator; they could not have just appeared or come about without a Creator.

Is it that they were created by nothing, or are they the ones who created? Or did they create the heavens and the earth? No, they do not have certainty. (Sooratut–Toor (52), aayaat 35-36)[3]

                فيا عجبًا كيف يعصى الإله             أم كيف يجحده الجاحد

                وفي كل شيء له آيـــة                     تدل على أنه واحـــد

So how amazing – how can the One deserving of all worship be disobeyed

                                    Or how can the obstinate denier deny Him

                        When every single thing contains an evidence for Him

Proving that He is One!

So everything in front of you proves the Unity of Allaah and bears witness that He is alone in having created all these created things.

Those things which you call upon besides Allaah could never create a fly, even if they gathered together to do it. (Sooratul-Hajj (22), aayah 73)

So, the Creator is Allaah, the Perfect. No one creates along with Him. So therefore, how can something else besides Him be worshipped, from those things which do not create and do not provide provision, and do not possess the ability to bring benefit for themselves nor harm?! So the meaning of the aayah:

وَإِذْ أَخَذَ رَبُّكَ

 (Sooratul-A`raaf (7), aayah 172)

The ‘witnessing’ of this aayah refers to the witness of the correct inborn nature, and the witness of the created beings to the Unity of Allaah, the Perfect and Most High. And there is no possibility for anyone to have an excuse on the Day of Resurrection, and therefore say,

We were unaware of this
(Sooratul-A`raaf (7), aayah 172)

So, using blind-following of others is not correct in the face of decisive proofs and clear evidences.

End of explanation of point [85][4]

Footnotes:

[1] From Ibn `Abbaas radiyAllaahu `anhumaa, from the Prophet sallAllaahu `alayhi wa sallam, that he said,

“Allaah took the covenant (meethaaq) from the back of Aadam `alayhis-salaam at Na`maan – meaning `Arafah – so He took out from his backbone every one of his descendants whom He was going to produce, and spread them out in front of Him, then He spoke to them and said, ‘Am I not your Lord?’ So they said, ‘Yes, indeed we bear witness…’ the aayaat until ‘…those who call upon other than Allaah’.” (Sooratul-`Araaf (7), 172-173).”

 This hadeeth is reported by Ahmad and Al-Haakim and he declared it authentic, and Adh–Dhahabee agreed and Al-Haythamee said, “Its narrators are those of the Saheeh” and its chain of narration was declared authentic by Shaykh Ahmad Shaakir in his checking of the Musnad, and the hadeeth was declared authentic by Shaykh Al-Albaanee in As–Saheehah, no. 1623.

[2] From Aboo Hurayrah radiyAllaahu `anh, who said, “The Prophet sallAllaahu `alayhi wa sallam said,

‘There is no child who is born except that he is born upon the fitrah (natural way of Islaam). And then his parents turn him into a Jew or a Christian or a Magian. It is just like when an animal gives birth to a baby animal – do you find it mutilated?’” Then Aboo Hurayrah recited the aayah,

The natural way upon which Allaah created the people. 
(Sooratur-Room (30), aayah 30)

The hadeeth is reported by Al-Bukhaaree as hadeeth 1358.

[3] Translator’s Side Point: Regarding these aayaat, the great Mufassir, Shaykh `Abdur-Rahmaan ibn Naasir As-Sa`dee, points out the way in which these aayaat are an evidence (in his Tafseer) and he said:

This is evidence upon them, using an affair which does not enable them (those who deny Allaah) to do anything except to submit to the truth, or to depart from what is necessitated by the intellect and the Religion. An explanation of that is to say that those people who deny Allaah’s sole right to worship, and who deny His Messenger, that this necessitates their denying that Allaah created them. And it is confirmed in the intellect, along with the Legislation, that the affair cannot escape one of three affairs: either they were created by nothing, meaning that they have no Creator who created them; rather, they came about not having been brought into existence, and having nothing that brought them into existence; this is something impossible. Or, they are the creators of themselves, and this is also impossible because it cannot be imagined that something has produced itself. So, when these two affairs are nullified and are clearly impossible, then the third matter becomes certain – that it is Allaah who created them. And when that becomes certain, then it becomes known that Allaah, the Most High, He is therefore, the One alone who deserves to be worshipped and that He is the One for whom worship is right and befitting, and it is not right or befitting for anyone besides Him, He the Most High.

[4] Translator’s Side Point: Shaykh Al-Fawzaan hafizahullaah takes the view of those who explain the aayah (And He caused them to witness upon themselves, “Am I not your Lord?” So they said, “Yes indeed!” – Al-A`raaf (7), aayah 172) to refer to the inborn nature that Allaah has placed in the people, and that it doesn’t refer to the taking out of the souls of the descendants of Aadam from him and their being verbally asked to bear witness. As he indicated, there are some people who held that (view). In that regard, Shaykh Al-Albaanee rahimahullaah, was one of those who held the other view – that the aayah from Sooratul-A`raaf and the hadeeth and this meethaaq is one and the same thing. Shaykh Al-Albaanee refutes those who disagree with that, and you will find it in As–Saheehah, Volume 4, pages 161-162 thereabouts, under hadeeth 1623. Part of what he mentions, is that he says:

Ibn Al-Anbaaree said, “The position of the people of Hadeeth and the major ones from the people of knowledge, hold that this aayah means that Allaah took out the descendants of Aadam from his back and then from the backs of his descendants. And they were in the form of little ants and then He took from them the covenant (meethaaq) that He is their Creator and that they are created beings. So they bore witness to that and accepted it, and this was after intellect had been given to them which enabled them to understand what was presented to them – just as happened to the mountain when it was addressed – intellect was given to it, and the camel when it prostrated, and the palm tree when it was heard.”

Just as he (Ibn Al-Anbaaree) quoted from Ishaaq ibn Raahawayh, that he said, “The people of knowledge agreed that Allaah created the souls before the bodies and that He caused them to speak and bear witness.”

Then, Shaykh Al-Albaanee goes on to explain that there is no contradiction between this aayah from Sooratul-A`raaf and between the hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa, and there is no reason that we should take it to be anything except what is apparent from it – that it refers to Allaah extracting the descendants of Aadam from his back and causing them to bear witness to this covenant.

Likewise, there is also mention by Al-Haafiz Al-Hakamee in Ma`aarij Al-Qabool (معارج القبول). He mentioned the same thing as well – that there is no contradiction between these two. And Al-Haafiz Al-Hakamee mentioned that the covenants are actually three (3) covenants. The first covenant is when the people were taken from the back of Aadam and they bore witness to His Unity, and to the fact that none has the right to be worshipped besides Him. Then the second covenant that he mentions, is the fitrah – as was referred to in the aayah from Sooratur-Room. And the third covenant is what the Messengers came with – that Allaah sent the Messengers ordering the people and commanding the people to worship Allaah alone; and that third one is what establishes Allaah’s proof upon the creation. Then Al-Haafiz Al-Hakamee said, “So there is no contraction between any of these; rather, they are all confirmed by the Book and the Sunnah.” And he mentioned, “And as for the saying that this aayah from Sooratul-A`raaf refers to the covenant, and that the descendants of Aadam were taken from his back and bore witness, then that was the saying of the great majority of the people of Tafseer (rahimahumullaah).” Wallaahu A`lam.

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]

Allaah is Al-Qayyoom (the Independent Sustainer of everything), who does not sleep – Shaykh Fawzan | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Aqeedah Tahawiyyah : Lesson 05

[12]    He is the Independent Sustainer of everything, who does not sleep. 


—

The Explanation – Point [12]

(So the word) القيوم (Al-Qayyoom – The Independent Sustainer of everything) is: the One who independently exists by Himself and the One who sustains everything; the One who independently exists and has no need of anything; the One who is independent of everything and the One who sustains everything else.  Everything else is in a state of poverty and need of Him and needs to be sustained by Him, He the Perfect and Most High.  So if it were not that Allaah sustains the heavens and the earth and all of the creation then they would all be destroyed and pass away.  But however, Allaah sustains them and guards them and provides for them – giving them whatever would benefit them.

So the whole of the creation is in need of Him.

Indeed Allaah holds the heavens and the earth so that they do not move away from their places, and if they were to move away from their places, there is no one that could hold them after Him.

(Sooratul-Faatir (35), aayah 41)

 End of explanation of point [12][1]  

[1] Translator’s side point: From the explanation of Ibn Abil-`Izz rahimahullaah, he says with regards to these two Names – Al-Hayy (that Allaah is Ever-living) and Al-Qayyoom (that Allaah is the Independent One who sustains everything):

So these two Names, all of the rest of Allaah’s Perfect Names return back and pivot around these two.  And all the meanings of the other Names refer back to these two.  Because the first, Al-Hayaat – the attribute of life, it necessitates for Him all the attributes of perfection; so no attribute will be missing from His attribute of life except due to weakness in that life.  So since the Life of Allaah, the Most High, is the most perfect and complete life, then affirming it means affirmation of every attribute of perfection for Him.  As for the name Al-Qayyoom, then this includes the perfection of Allaah’s Independence and the perfection of His Power since He is the One who independently exists and has no need of anyone else in any sense; and He is the one Who supports and sustains everything else; and there is no establishment for anything except if He establishes it.  So these two Names gather completely the rest of the Names.

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, on 20th September 2004

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]

Deviance of those who negate the Ru’yah (’Seeing Allaah’ by the people of Paradise) – Shaykh Fawzan | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Please listen to the Part 01 of this Lecture @ ‘Seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be 

Aqeedah Tahawiyyah : Lesson 17

[58] والرؤْيةُ حقٌّ لأَهلِ الجَنَّةِ، بِغَيْرِ إِحَاطَةٍ ولا كَيْفِيَّةٍ‏‏‏.

[58]     And ‘seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be.


—

The Explanation – Point [58] (continued from Lesson 16)

No one denies ar-ru.yah (seeing Allaah) except the people of innovation such as the Jahmiyyah and the Mu`tazilah – those who negate the ru.yah (that Allaah will be seen by the believers). They say: This (affirming seeing Allaah) would necessitate that Allaah is in a direction (جهة – jihah). And it is their view that Allaah is not in a direction; and in their view He is not within the creation, nor is He outside it, nor is He above, nor is He below, nor is He to the right, nor is He to the justify; He is not in any direction. And the meaning of this is that He does not exist, High and Exalted is Allaah above what they say.  So, they deny seeing Allaah because of this futile opinion.

As for the Ashaa`irah, when they were not able to deny the proofs from the Book and the Sunnah then they affirmed seeing Allaah, but they said: He will be seen, but not in any direction. And this is an amazing contradiction! Because, there is nothing that is seen which is not in a direction; and therefore the Mu`tazilah refuted them for this because it is something impossible. Whereas the Ahlus-Sunnah (the people of the Sunnah), they say: He the Perfect and Most High will be seen and He is in the direction of al-`uloo (العلو – being elevated) and above them. Because the term ‘al-jihah’ (الجهة – direction), if what is meant by it is a direction within the creation, then in that sense Allaah is not in any such direction because Allaah is not incarnate within His creation, He the Perfect and Most High.

And if what is meant by it, is that He is Exalted and above all of the creation then this is something confirmed for Allaah, the Mighty and Majestic. So, Allaah is indeed Exalted and High above the heavens. So the term ‘al-jihah’ (direction) is neither affirmed nor denied directly in text. However, it can be spoken of with the previous details.[1]

And the meaning of “…without their encompassing Him and without saying how”: They cannot encompass Allaah the Mighty and Majestic; they will see Him, He the Perfect, but not encompass Him. And Allaah is Azeem (عظيم – Tremendous); it is not possible that He can be encompassed. He the Perfect said,

And they do not encompass Him in Knowledge (Soorah TaaHaa (20), aayah 110)

He, the Majestic and Most High said,

Sight cannot grasp Him (Sooratul-An`aam (6), aayah 103)

Meaning: sight cannot encompass Him; it doesn’t mean that He cannot be seen, because Allaah the Perfect and Most High did not say, “Sight will not see Him (لا تراه الأبصار).” Rather, He said, “Sight will not grasp Him.” So, reaching and grasping is something and ar-ru.yah (seeing) is something else. So sight will see Him, He the Perfect, but not encompass Him. So this contains a refutation of those who seek to use this aayah as a proof to deny ar-ru.yah (that Allaah will be seen) – those who say that seeing Allaah is not possible, saying: because Allaah said, “Sight will not encompass Him.” So we say to them: You do not know the meaning of:

Sight does not encompass Him; rather, He encompasses all Sight  (Sooratul-An`aam (6), aayah 103)

So the aayah, “Sight does not encompass Him; rather, He encompasses all Sight,” its meaning is: He will not be encompassed by that. It doesn’t mean that He won’t be seen; and He the Perfect did not say: “Sight will not see Him.”

And they also use as evidence, saying: Moosaa `alayhis-salaam said,

“O my Lord, show me Yourself, let me look upon You.” So He said, “You will not see Me.”
(Sooratul-A`raaf (7), aayah 143)

(They say) this is a proof negating ar-ru’yah (seeing Allaah).

So we say to them: This refers to this world because Moosaa asked for that in this world and no one will see Allaah in this world – neither any Prophet nor anyone else. But as for in the Hereafter, then the believers will certainly see their Lord. And the conditions in the world are not the same as the conditions in the Hereafter. So the people in this world are weak in their bodies and weak in their senses; they are not able to see Allaah the Mighty and Majestic. But as for in the Hereafter, then Allaah will give them the ability by which they will be able to see their Lord, the Majestic and Most High, (He would give this) as an honour for them.

Therefore, when Moosaa asked his Lord in this aayah,

He said, “You will not see Me; however, look at the mountain and if it remains in its place then you shall see Me.” So when his Lord manifested Himself to the mountain, He caused it to shatter to dust. (Sooratul-A`raaf (7), aayah 143)

The mountain shattered and turned to dust; and the mountain is inanimate and solid, so how about the created being who is composed of flesh and blood and bones? He is not able to see Allaah in the world.

And this question that Moosaa asked, to see Allaah, is a proof that it is permissible to see Him and possible (to see Him); because Moosaa would not ask his Lord for anything which is not permissible. Rather, he asked Him for something which is permissible; but, it would not occur in this world. So therefore, Allaah the Perfect said, “You will not see Me,” and He did not say “I cannot be seen.”

So Allaah will indeed be seen in the Hereafter,[2] and those who have the most right to this seeing (ar-ru.yah) are the Prophets.

And his saying, “And we do not say how this will be” meaning: it is not to be said, “How will they see Allaah?” because this is just like the rest of the Attributes of Allaah the Mighty and Majestic – we do not know how they are. So, we have eemaan in them (we believe in them) and we know their meaning and we affirm them. However, the kayfiyyah (كيفية– how they are) is unknown; we do not know it. So Allaah knows better about that, He the Perfect.

 End of explanation of point [58] 

[59]     Just as is stated by the Book of our Lord: “On that Day some faces will be radiant, shining, looking at their Lord.” (Sooratul-Qiyaamah (75) aayaat 22-3).

The Explanation – Point [59]

This clearly states that it is looking upon Allaah with sight since the term for ‘looking’ is used with ilaa (إلى – the particle ‘towards’). So its meaning is ‘looking with sight’. Whereas the Mu`tazilah, they say: ﭽ ﭝ  ﭞﭼ ‘ilaa’ (إلى) here is a plural and it means ‘blessings’; so (they say) it means: ‘they will be looking at the Blessings of their Lord’ and this is foolish delusion which people of intellect would laugh at since a particle doesn’t become plural.

End of explanation of point [59]

[60] وتَفْسيرُهُ عَلى ما أرادَهُ اللهُ تَعالَى وَعَلِمَه‏‏‏.

[60]     And its explanation is as Allaah the Most High, wanted and knew.

The Explanation – Point [60]

Meaning, the explanation of:

Looking upon their Lord (Sooratul-Qiyaamah (75), aayah 23)

Meaning: (its explanation) is just as Allaah the Mighty and Majestic wanted, and that is that it means ‘seeing with sight’. Its explanation is not as the innovators want.

End of explanation of point [60]

[61] وكلُّ ما جاءَ في ذَلِكَ مِنَ الحديثِ الصَّحيحِ عَنِ الرسولِ صلَّى الله عليه وآله وسلَّم فهو كما قال‏‏‏‏.

[61]     And every authentic hadeeth reported from the Messenger, sallAllaahu `alayhi wa aalihi wa sallam (may Allaah extol him and his true followers and grant him perfect peace and security), then it is just as he said.

The Explanation – Point [61]

Meaning: everything reported from the Messenger `alayhis–salaatu was-salaam affirming that Allaah will be seen, then it is true upon its reality – just the same as what occurs in the Qur.aan. It is obligatory that we have eemaan in it because it is the speech of the Messenger sallAllaahu `alayhi wa sallam which is wahy (revelation) from Allaah.

And he (the Messenger sallAllaahu `alayhi wa sallam) does not speak from his own desires; it is just revelation inspired. (Sooratun-Najm (53), aayaat 3-4)

And it (the Sunnah of the Prophet sallAllaahu `alayhi wa sallam) is called ‘the second Revelation’. And the Prophet sallAllaahu `alayhi wa sallam informed in many ahaadeeth which are mutawaatir (reported by huge numbers of people) that the believers would see their Lord on the Day of Resurrection. So therefore, it is obligatory to have eemaan in that, without tahreef (تحريف – altering the meaning) and without ta`teel (تعطيل – negating) and without tamtheel (تمثيل – likening Him to His creation) and without takyeef (تكييف – saying ‘how’).

End of explanation of point [61]

[62] وَمَعناهُ على ما أرادَ‏‏‏‏.

[62]     And its meaning is as He intended.

The Explanation – Point [62]

Meaning: as the Messenger sallAllaahu `alayhi wa sallam intended (when he said it), not as those innovators and deviants intended.

 End of explanation of point [62][3]

Footnotes:

[1] Translator’s Side Point: In Shaykh Al-`Uthaymeen’s abridgement of Al-Hamawiyyah, Talqees Al-Hamawiyyah (تلخيص الحموية) of Shaykhul-Islaam Ibn Taymiyyah, he mentioned a point right near the beginning, which was: that the people of the Sunnah in affirming Allaah’s Attributes, (first principle:)

we affirm for Allaah whatever He affirmed for Himself or whatever His Messenger sallAllaahu `alayhi wa sallam affirmed for Him, (second principle:) and we deny/negate for Allaah whatever He negated for Himself or the Prophet sallAllaahu `alayhi wa sallam negated for Him. Thirdly, where there is something that is not denied in text, nor is it affirmed in text, from those things which the people disagree about, such as the term ‘a body’ (جسم – jism) or ‘al-heez’ (being in a place) and ‘al-jihah’ (being in a direction) and the like of that, then their way (the people of the Sunnah) is at-tawaqquf – to stop and withhold with regard to its wording. So they don’t affirm its wording and they don’t deny it since it is not reported. And as for its meaning, then we ask for the detail of what is meant by it, and if we find that what is meant by it is something futile and false – something which Allaah is declared free of, then we reject it; and if what is meant by it is something true – something which is not prohibited for Allaah, then we accept it. This is their way and this is the obligatory way.

Later on in the book (page 45) he actually goes into detail about al-jihah. He mentioned that the later people brought this term up (al-jihah – direction) and he deals with it in this way i.e. if what they mean is a direction within the creation then we deny that for Allaah and if what they mean by that is that Allaah is above the heavens, then we affirm that.

[2] On the authority of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh who said: Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ إِلَّا رِدَاءُ الْكِبْرِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْنٍ‏

“There will be two gardens containing silver – their utensils and whatever they contain, and two gardens of gold – their utensils and whatever they contain, and nothing will be between the people in the eternal garden and their looking upon their Lord, except the cloak of rightful pride upon His Face.”

Reported by Al-Bukhaaree in the Book of Tafseer, hadeeth 4878 and 4880 and reported by Muslim in the Book of Eemaan.

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah made a fairly small point on this point here. He said:

You should know that the ahaadeeth reported affirming the believers seeing their Lord on the Day of Resurrection are very many – to the extent that they reach the level of being mutawaatir as has been clearly stated by a group of the imaams. From them, the explainer (Ibn Abil-`Izz), and he mentioned some of them and then he said,

“The ahaadeeth about the ru.yah (seeing Allaah) are reported by around thirty companions and whoever acquired comprehensive knowledge of them will state with certainty that the Messenger (sallAllaahu `alayhi wa sallam) definitely said it and if I had not put it upon myself to write this book in abridged form, then I would quote more of the ahaadeeth here.”

Then he said, “The declaration that seeing Allaah the Most High will be like seeing the Sun and the Moon is not tashbeeh (تشبيه) of Allaah (causing Allaah to resemble His creation). Rather, it is a statement that the ‘act’ of seeing is like ‘that’ act of seeing – not that the One seen is like the thing which is seen. However, it does contain an evidence that Allaah is above His creation; since, can any seeing be comprehended without facing? And as for those people who say, ‘He will be seen, but not in a direction,’ then this person should look back and check his own intellect because either he is opposing obstinately his correct intellect or his intellect has got something wrong with it. Or otherwise a person saying, ‘He will be seen but He will not be in front, He will not be behind, He will not be to the right, He will not be to the justify, He will not be above and He will not be below;’ (then this is not correct) anyone who hears this, whose nature is sound, then he will reject it.”

Then Shaykh Al-Albaanee said:

“I say: And as for His, He the Most High, being seen in this world, then the Messenger of Allaah sallAllaahu `alayhi wa sallam said in the authentic hadeeth that none of us will see Him until he dies. Hadeeth reported by Muslim. And as for him `alayhis–salaatu was-salaam, then there is nothing reported to affirm that he even saw his Lord. Indeed, there is something authentic from him which indicates a denial of this because when he was asked about this he said,

نور، أنى أراه

Meaning:   “Light, how could I see Him”

And along with this, the noble lady `Aa.ishah (radiyAllaahu `anhaa) clearly denied this (that the Prophet sallAllaahu `alayhi wa sallam saw his Lord) as occurs in the two Saheeh’s; and that is the basic principle which we cling to.”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 76-80 (Point 58-62)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 17th January, 2005

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • ru’yah is not denied except by the people of innovation
  • Explanation of the term ‘al-jihah’ (direction) with regard to Allaah, the Most High
  • Correct meaning of the aayah “Sight cannot grasp Him”
  • Arguments used by those who deny ruyah
  • ruyah is like the rest of the Attributes – we affirm it but do not ask ‘how’ it is
  • Seeing Allaah will be with one’s sight (in the Hereafter)
  • The hadeeth regarding the ru‘yah are true upon its reality

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]

‘Seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be – Shaykh Fawzan | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Aqeedah Tahawiyyah : Lesson 16

[58] والرؤْيةُ حقٌّ لأَهلِ الجَنَّةِ، بِغَيْرِ إِحَاطَةٍ ولا كَيْفِيَّةٍ‏‏‏.

[58]    And ‘seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be.


—

The Explanation – Point [58][1]

Ar-ru’yah (الرؤية – the seeing) means: the believers seeing their Lord, the Perfect and Most High; because the believers will see their Lord, the Perfect and Most High, in the Hereafter. They will see Him openly – with their eyes, just as they see the moon on the night when it is full and just as they see the sun bright and clear when there is no cloud-cover to hide it; just as the chosen Prophet (Al-Mustafaa) sallAllaahu `alayhi wa sallam informed about in the authentic mutawaatir ahaadeeth from him, `alayhis–salaatu was-salaam.[2] So therefore, the author said, “The seeing (ar-ru.yah) is true” meaning: it is affirmed by the Book and the Sunnah and the ijmaa` (consensus) of the people of the Sunnah and the Jamaa`ah from the Salaf (predecessors) and from the Khalaf (later peoples). Nobody disagrees about that except for the mubtadi`ah (innovators) and the people of the deviant ways.[3]

So the believers will see their Lord, the Perfect and Most High, just as He the Perfect said,

On that Day (the Day of Resurrection) some faces would be radiant, looking at their Lord.
(Sooratul-Qiyaamah (75), aayaat 22-23)

They are the faces of the believers. As for (the word in the first aayah) ‘naadirah’ (ناضرة – radiant), meaning: from an-nadrah (النضرة) which means brilliance and beauty.

You will recognize upon their faces the radiance of bliss.
(Sooratul-Mutaffifeen (83), aayah 24)

And as for (the second aayah) ‘nazirah’ (ناظرة) then it means looking with the eyes. You say: “nazartu ilaa kadhaa” (نظرت إلى كذا) – “I looked upon such and such” when you mean: “I saw it” (أبصرته) – absartuh. The term ‘an-nazar’ (النظر) has different usages in the Book of Allaah, the Mighty and Majestic. (Firstly), if it is used with the term ‘ilaa’ (إلى) meaning ‘towards’ or ‘to’ then it means: seeing with the eyes.

Will they not look upon the camels at how they have been created and at the sky and how it has been raised?  (Sooratul-Ghaashiyah (88), aayaat 17-18)

Meaning: Will they not look with their eyes at these amazing parts of the creation which prove the Power and Ability of Allaah the Mighty and Majestic. And in this aayah,

Looking at their Lord (Sooratul-Qiyaamah (75), aayaat 23)

Using the term ‘ilaa’ (إلى).

And when ‘an-nazar’ (النظر) is used on its own without any intermediate particle, then it means: halting and waiting.

On the Day when the male and female hypocrites will say to those who believe, “Wait for us so that we can acquire some of your light.” (Sooratul-Hadeed (57), aayah 13)

Meaning: Wait for us so we can derive some light from your light; because the hypocrites, their lights will be extinguished, and Allaah’s Refuge is sought; so they will remain in darkness. So therefore, they will seek from the believers to wait for them until they can take some light from their light. And His Saying, He the Most High,

Do they but await that Allaah should come to them? (Sooratul-Baqarah (2), aayah 210)

Meaning: They do not await except the coming of the Lord on the Day of Resurrection, to carry out judgment between His slaves.

And when ‘an-nazar’ (النظر) – ‘looking’ is used with the particle ‘fee’ (في) – ‘into’, then it carries the meaning of ‘reflecting and considering’, just as Allaah the Most High said,

Will they not reflect upon the Dominion of the heavens and the earth. (Sooratul-A`raaf (7), aayah 185)

Meaning: reflect upon those things created by Allaah in the heavens and upon the earth and take this as a proof for the Power and Ability of Allaah, the Creator, He the Perfect and Most High; and of His being deserving of all worship.

So in summary, ‘an-nazar’ (النظر) here is used with the particle ‘ilaa’ (إلى) – ‘at’ and its meaning is: (‘looking at’) seeing and seeing with the eyes.

And He the Perfect and Most High said,

For those who did well in the world, there will be the finest reward and an increase. (Soorah Yoonus (10), aayah 26)

The Prophet sallAllaahu `alayhi wa sallam himself, explained the term ‘al-husnaa’ (الحسنى – the finest) to mean Paradise; and he explained ‘az-ziyaadah’ (الزيادة – the increase) to mean looking at the Honorable Face of Allaah. And this occurs in Saheeh Muslim.[4]

And He the Most High said,

Those who are dutiful to Allaah will have whatever they wished in Paradise and we have something extra for them. (Soorah Qaaf (50), aayah 35)

‘Al-mazeed’ (المزيد – something extra): it is looking at the Honorable Face of Allaah.

And He the Most High said about the unbelievers,

But no! On that Day the unbelievers will be blocked and screened away from their Lord.
(Sooratul-Mutaffifeen (83), aayah 15)

So if the unbelievers are screened away from Allaah, not seeing Him because they disbelieved in this world, so then they will be screened and prevented from looking upon Him on the Day of Resurrection. And this is the greatest deprivation and the greatest punishment; and Allaah’s Refuge is sought. So the aayah proves that the believers would not be blocked and screened away from Allaah on the Day of Resurrection and that they will indeed look upon Him in the Hereafter; because they believed in Him in this world, not having seen Him. Rather, they took as proof for Him, He the Perfect, His Signs and His Messages (sent to His Messengers). So therefore, Allaah will honour them with looking upon Him on the Day of Resurrection.

And looking upon the Face of Allaah, the Mighty and Majestic, is the greatest bliss in Paradise. This is the position of the Ahlus-Sunnah wal-Jamaa`ah and these are some of their proofs from the Qur.aan.

As for their proofs from the Sunnah then they are very many; indeed they reach the level of mutwaatir (being reported by a very large number of people at every stage of transmission – from the Companions, Taabi`een and every level thereon), as was said by the great scholar Ibnul-Qayyim in his valuable book Haadiyul-Arwaah ilaa Bilaadil-Afraah (حادي الأرواح إلى بلاد الأفراح) and he quoted the ahaadeeth reported about seeing Allaah (by the believers on the Day of Resurrection) and that they reach the level of being mutawaatir.

And from them is his saying `alayhis–salaatu was-salaam,

إنكم سترون ربكم يوم القيامة، كما ترون القمر ليلة البدر، وكما ترون الشمس صحوًا ليس دونـها سحاب، لا تُضامون في رؤيته – أو:‏ لا تَضامُّون في رؤيته

“You will certainly see your Lord on the Day of Resurrection, just as you see the Moon on the night when it is full and just as you see the Sun – bright and clear, not being covered over by clouds; and you will not be put to trouble in seeing Him – or you will not have to rush and crowd together to see Him.” [5]

Meaning: You will not have to scramble and crowd to see Allaah, the Mighty and Majestic, because every single one will see the Lord, each person remaining at his place without any crowding or scrambling, just as the people see the Sun and the Moon without having to scramble and crowd. Usually if there is something upon the earth which is hidden, then the people have to scramble to get to see it. However, if it is something raised up like the Sun and the Moon, then they do not have to crowd and scramble to see it; everyone can see it while he still remains at his place. And if this is the case with regard to something created, the Sun and the Moon, then how about the Creator, the Perfect and Most High?

Point [58] to be continued inshaa. Allaah

Footnotes:

[1] Translator’s Side Point: In the larger explanation of Ibn Abil-`Izz, Ibn Abil-`Izz said with regard to this point, “This matter is one of the noblest matters from the principles of the religion and from the most tremendous of them. And it is the limit which those people who strive, strive for, and those people who vie, vie for. And those will be deprived, those who are screened away from their Lord; they will be truly deprived – those who are turned away from His Door.”

[2] (One of these hadeeth) from Jareer ibn `Abdillaah al-Bajalee radiyAllaahu `anh who said,

كُنَّا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَظَرَ إِلَى الْقَمَرِ لَيْلَة يَعْنِي الْبَدْرَ فَقَالَ إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ لَا تُضَامُّونَ فِي رُؤْيَتِهِ

“We were the Prophet sallAllaahu `alayhi wa sallam and he looked at the Moon on the night when it was full and he said, ‘You will certainly see your Lord, just as you see this Moon; you will not be put to trouble in seeing Him’.”

Hadeeth reported by Al-Bukhaaree as hadeeth 554 and by Muslim.

Translator’s Side Point: Some of the explainers make the point that this hadeeth affirms seeing Allaah truly and really, just as we truly and really see the Moon and the Sun.

[3] Translator’s Side Point: Ibn Abil-`Izz mentions who they are. He said, “The ones who disagree and differ about seeing, they are the Jahmiyyah and the Mu`tazilah and those who follow them from the Khawaarij and the Imaamiyyah (the Shee`ah). And their saying is false and futile and it is rejected by the Book and the Sunnah.”

[4] Muslim reports it as hadeeth 181, in the Book of Eemaan in Saheeh Muslim, and also reported by At-Tirmidhee.

[5] Hadeeth reported by Al-Bukhaaree from a hadeeth of Aboo Hurayrah radiyAllaahu `anh, as hadeeth 554, 806 and 7434, and also by Muslim who reports it with the wording: تضارون (you will not cause harm to anyone to see Him.)

Listen to the Part 02 of this lecture Here :
Deviance of those who negate the Ru’yah (’Seeing Allaah’ by the people of Paradise) – Shaykh Fawzan | Dawud Burbank [Audio|En]

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]

Qur’aan is the Speech of Allaah & He sent it down to His Messenger as revelation – Shaykh Fawzan | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Aqeedah Tahawiyyah – Points 45-47 – Lesson 14  


—

[45] وأن القرآن كلام الله‏.

[45]    And that the Qur.aan is the Speech of Allaah. 

The Explanation – Point [45]

After you have eemaan (truly believe) in Allaah the Mighty and Majestic, and you have eemaan (truly believe) in His Messenger sallAllaahu `alayhi wa sallam, then, you have eemaan (truly believe) that the Qur.aan is the Speech of Allaah; because this is what the Messenger of Allaah sallAllaahu `alayhi wa sallam came with, and Allaah sent down the Qur.aan to him.  And this Qur.aan is not from the speech of Muhammad sallAllaahu `alayhi wa sallam nor is it from the speech of Jibreel; rather, it is just the Speech of Allaah, the Mighty and the Majestic.  Allaah spoke with it, and Jibreel took it from Allaah, and the Prophet `alayhis–salaatu was-salaam took it from Jibreel `alahis-salaam, and the Ummah (this nation) took it from the Prophet sallAllaahu `alayhi wa sallam.

So, it is the Speech of Allaah; it originated from Him, He the One free of all imperfections.  Jibreel did not take it from Al-Lawh Al-Mahfooz (اللوح المحفوظ – the Preserved Tablet) as the people of misguidance say.  And it is not from the speech of Jibreel nor Muhammad; rather, it is from the Speech of the Lord of the whole of creation.  And as for Jibreel and Muhammad `alayhimas–salaatu was-salaam, then those two were Messengers who conveyed from Allaah the Mighty and Majestic.  For speech is said by, and attributed to, the one who initially spoke it; not the one who said it only as one conveying and transmitting it.

So, those who say that Jibreel took it from the Preserved Tablet or who say that Allaah created it within something and then Jibreel took it from that thing, then whoever says this is a kaafir (disbeliever) in Allaah the Mighty and Majestic, who has disbelieved with kufr which takes them out of the Religion, as is the saying of the Jahmiyyah and the Mu`tazilah and those who follow their way.  So it (the Qur.aan) is the Speech of Allaah – its letters and its meanings; Allaah spoke with it as He wished.  So, we describe Allaah with the Attribute of His having spoken; and Al-Kalaam (Speech) is from Allaah’s Attributes which are actions (sifaatihil-fi`liyyah).  And the ‘how’ (kayfiyyah) or the manner in which He spoke with it, then in that regard we say, “Allaah knows best about that.” So, this is just like the rest of His Attributes, we have eemaan in them but we do not know how they are.  So the meaning is known but as for ‘how’, then that is unknown to us.

End of explanation of point [45]

[46] منه بدأ بلا كيفية قولًا، وأنزله على رسوله وحيًا‏.

[46]    It originated from Him as something spoken without us knowing how; and He sent it down to His Messenger as revelation.  

The Explanation – Point [46]

Meaning: that the Qur.aan descended from Allaah; Allaah spoke with it and sent it down.  It did not descend from someone else besides Him, and it did not originate from someone other than Him.  It is not as they say, that it originated from Jibreel or from the Preserved Tablet or from somewhere in mid-air.  Rather, it began from Allaah and Jibreel heard it and he conveyed it to the Prophet sallAllaahu `alayhi wa sallam as wahy (revelation) and the Prophet sallAllaahu `alayhi wa sallam, he conveyed it to the people.  And if this Qur.aan had been from the speech of humans then someone from the people would have been able to bring a soorah the like of it.  So, since they are unable to do this, then this shows that it is indeed the Speech of Allaah, the Mighty and Majestic.  He the Most High said,

And if you are in any doubt about that which We sent down to Our slave (Muhammad sallAllaahu `alayhi wa sallam), then bring a soorah like it and call your witnesses besides Allaah upon that, if you are truthful.  (Sooratul-Baqarah (2), aayah 23)

And He the One free from all imperfections and the Most High said,

Or do they say, “He forged it”?  Say, “Then bring ten soorahs which are forged like it.” (Soorah Hood (11), aayah 13)

So, Allaah rendered them incapable of doing that, even though they were Arabs and eloquent in the language.  And the Qur.aan is in the language of the Arabs and is in the letters which they spoke with, and they were eager to oppose the Messenger sallAllaahu `alayhi wa sallam; and if it was within their ability to resist and oppose this Qur.aan, they would not have saved any efforts to do so.  So when they were unable to do that, then this shows that it is indeed the Speech of Allaah, which is not approached by falsehood from in front nor from behind.

End of explanation of point [46]

[47] وصدّقه المؤمنون على ذلك حقًا‏.

[47]    And the believers attest to it as being the Truth upon that basis. 

The Explanation – Point [47]

So those who have eemaan (truly believe) in Allaah and His Messenger, they believe that the Qur.aan is the Speech of Allaah, the Mighty and Majestic, and that Muhammad sallAllaahu `alayhi wa sallam was just one who conveyed (the Message) from Allaah.

And as for the saying of Allaah, the Mighty and Majestic,

Indeed, it is the Speech brought by an honourable Messenger (Jibreel `alayhis-salaam) possessing the strength to do whatever duty he is given; high in status with the Lord of the Tremendous Throne. (Sooratut-Takweer (81), aayaat 19-20)

So what is meant by its being ascribed to Jibreel, is from the aspect of conveying; since it is not possible that this Qur.aan is from the Speech of Allaah and from the speech of Jibreel.  Speech does not come except from one; so it is not possible to describe it as being the Speech of more than one.  And its being ascribed to Allaah is haqeeqiyyah (true and real) and as for its being ascribed to Jibreel, then (it is) from the aspect of conveying it (tableegh – تبليغ).  And in another aayah,

Indeed it is Speech conveyed by an honourable Messenger and it is not the speech of a poet; little it is that you believe. (Sooratul-Haaqqah (69), aayaat 40-41)

Meaning: Muhammad sallAllaahu `alayhi wa sallam.  So its being ascribed to him is an ascription of conveying (tableegh).  So He, the One free of all imperfections, sometimes ascribes it to Himself, and sometimes to Jibreel and sometimes to Muhammad (sallAllaahu `alayhi wa sallam).  And one and the same speech cannot have been spoken by more than one.  So therefore, its being ascribed to Allaah is an ascription with regard to its origin and that it is His Speech, and its being ascribed to Jibreel and Muhammad is an ascription of conveying.

End of explanation of point [47] [1]

[1] Translator’s Side Point: In his larger explanation, Ibn Abil-`Izz goes into great detail in explaining these points and if you want to see the beauty of the saying of the people of Truth about the Qur.aan being the Speech of Allaah: that it originated from Him, He spoke with it and its Letters and Meanings are from His Speech; then if you read the explanation and his inclusion of eight (8) sayings of the people of deviation, then you will further see the beauty of this speech.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 66-68 (Points 45-47)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 27th December 2004

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The Qur.aan is the Speech of Allaah and it originated from Him; it is not created.
  • One who says that Jibreel took it from the Preserved Tablet has disbelieved with kufr which takes him out of the religion.
  • It originated from Allaah as something spoken without us knowing how; and He sent it down to His Messenger as revelation.
  • If the Qur.aan was from the speech of humans then someone would have been able to bring a soorah the like of it. But they cannot; so this shows that it is indeed the Speech of Allaah.
  • Jibreel and Muhammad `alayhimas-salaam were just Messengers who conveyed the Message (Qur.aan) from Allaah.
  • The same speech cannot have been spoken by more than one.
  • When Allaah mentions: “…Speech brought by an honorable Messenger” and “…Speech conveyed by an honorable Messenger”, this ascription to Jibreel and Muhammad `alayhimas-salaam is an ascription of conveying and not of having originally spoken with the Speech.

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]

Nothing occurs except what He (Allaah) wills – Shaykh al-Fawzaan | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Aqeedah Tahaawiyyah : Point # 8:  

[8] ولا يكون إلا ما يريد‏.

[8]  And nothing occurs except what He (Allaah) wills.


—

The Explanation – Point [8]

This contains an affirmation of al-Qadr (القدر – pre-decree) and an affirmation of al-Iraadah (الإرادة – Allaah’s Will).  So nothing exists within His kingdom and nothing occurs within His creation whether events or things except that Allaah willed it to occur, He the Perfect and Most High – willing it with His Iraadah al-Kawniyyah (Universal Will):

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

So, every good and every evil occurs by Allaah’s Universal Will; so nothing escapes from His Will.  And this contains a refutation of the Qadariyyah – those who deny al-Qadr (pre-decree) and who claim that the person himself, he is the one who creates his own actions and produces his own actions; and Highly Exalted is Allaah above that which they say.  Because this (saying of theirs) is a declaration of Allaah’s being unable and (it is a statement) that there are things in His creation which He the Perfect and Most High does not Will.  So this is to describe Him with deficiency because everything which occurs within the creation – whether good or evil, then it occurs by His Will.  Rather, He creates good for a wise purpose and He creates that which is evil for a wise purpose.  So from the aspect of its creation, then it is not an evil because it is created for a tremendous wisdom and a tremendous goal which is to test and to try, and to distinguish that which is foul from that which is good, and in order to reward the people upon their righteous deeds and to recompense the people for their evil deeds.  And He was Wise in that, He, the Perfect and Most High; He did not create anything without purpose.

End of explanation of point [8][1]

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his famous explanation of At–Tahaawiyyah, says: “And nothing exists except what He (Allaah) wills.” This contains a refutation of the saying of the Qadariyyah and the Mu`tazilah because they say, “Allaah willed eemaan (true faith) from all of the people but the unbeliever is the one who willed unbelief for himself.” And this saying of theirs is corrupt and is rejected since it contrary to the Book and the Sunnah and to correct intellect and it is the well-known matter of al-Qadr (pre-decree) and something in explanation of that will follow inshaa Allaahu ta`aalaa.

And they (these people who deny pre-decree) are called the Qadariyyah because they denied pre-decree; and likewise the Jabariyyah (who say that the people have no free will and are forced to do whatever they do) are also called the people of pre-decree (Qadariyyah).  This name (al-Qadariyyah) is mostly used for the first group (those who deny the pre-decree).

As for the people of the Sunnah, then they say that even though Allaah willed that sins would occur, however, He does not love them and He is not pleased with them and He did not command them.  Rather, He hates them and is angry with them and He forbade them.  This is the saying of all of the Salaf – those who say, “Whatever Allaah willed occurs and whatever He did not will, does not occur.”

[…]

And the verifiers from the people of the Sunnah say, “‘Will’ in the Book of Allaah is of two types: Allaah’s Will referring to His pre-decree (His Universal Will – الإرادة الكونية) and His Legislational Will (الإرادة الشرعية) which comprises His Love and His Pleasure.

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]

Allah does not perish nor (does He) pass away – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Aqeedah Tahaawiyyah : Point # 7: 

 لا يفنى ولا يبيد‏.

He does not perish nor (does He) pass away. 

The Explanation – Point [7]

Al-fanaa. (الفناء – perishing) and al-beed (البيد – passing away) have one and the same meaning.[1]  So Allaah, the One free of all imperfections and the Most High has as His Attribute: continual and everlasting life.  Allaah, the Most High said,

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

So, Allaah never perishes (passes away).  He, the Perfect and Most High said,

Everything will perish except for His Face.
(Sooratul-Qasas (28), aayah 88)

And He, the Perfect and Most High said,

Everyone upon (the earth) will perish (die).  But the Majestic and Noble Face of your Lord will remain forever. (Sooratur-Rahmaan (55), aayaat 26-27)

So for Him, the Perfect and Most High, is Al-Baqaa. (البقاء – persisting and remaining forever) whereas the creation will die and then they will be resurrected.  And initially, they, the creation, were non-existent and then Allaah created them and then they will die and then Allaah, the Mighty and Majestic will raise them in the resurrection.

So, Allaah the One free of all imperfections and the Most High had no beginning and He has no end.

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his explanation of At–Tahaawiyyah, makes the point that the second one (al-beed – passing away) is an emphasis of the first one (al-fanaa. – perishing).

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]

He is the Ancient One without any beginning, the One who Persists without any ending – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Aqeedah Tahawiyyah : Point # 6 

قديم بلا ابتداء، دائم بلا انتهاء‏.

[6]  He is the Ancient One without any beginning, the One who Persists without any ending.

The Explanation – Point [6]

As is indicated by saying of Allaah, the Most High,

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And his saying `alayhis–salaatu was-salaam,

‏أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْء

“You are the First One and there was nothing before You, and You are the Last One and there is nothing after You.”[1]

However, the word qadeem (قديم – the ancient one) is not applied to Allaah, the Mighty and Majestic, except in the sense of informing about Him.  As for calling Him with that name, then there is not from His Names “al-qadeem” (the ancient one).  Rather, from His Names is: “Al-Awwal” (الأول – The First); and the term Al-Awwal (The First) is not the same as saying al-qadeem (the ancient one) because the term al-qadeem (the ancient one) may have someone before Him.  As for the term “Al-Awwal” (The First) then there is nothing before him (one who is first).  As the Prophet sallAllaahu `alayhi wa sallam said,

أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء

“You are the First One and there was nothing before You.”

However, the author rahimahullaah, made a precaution here and he said, “The Ancient One without any beginning,” and if he had just said “The Ancient One” and remained silent then that would not be correct in meaning.  [2]

Footnotes:

[1] Reported by Muslim in the Book of Dhikr and Du`aa. and Tawbah and Istighfaar.  It is a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that the Prophet sallAllaahu `alayhi wa sallam would recite this du`aa. when he would go to bed (as part of a longer supplication).

[2] Translator’s side point: Shaykh `Abdul-`Azeez Ibn Baaz rahimahullaah says about this same point, “The Ancient One without any beginning”: The wording qadeem does not occur amongst the Perfect Names of Allaah as the explainer (Ibn Abil-`Izz rahimahullaah) and others explained.  But many of the people of theological rhetoric mention that phrase about Allaah, that He is Qadeem, to affirm that His existence came before everything.  However, the Names of Allaah are tawqeefiyyah – they can only be affirmed with a text from the Noble Book or the authentic Sunnah. It is not permissible to affirm anything from His Names based upon opinion as the imaams of the Salafus–Saalih have stated.  And the word ‘al-qadeem’ (the ancient one), does not indicate the meaning which the people of theological rhetoric intended because the wording ‘al-qadeem’ (that which is ancient) in the Arabic language means that which preceded something else even though it itself did not exist at one time, such as occurs in the saying of Allaah, the Perfect,

Until it returned like the old ancient date stalk
(Soorah YaaSeen (36), aayah 39)

Rather, the correct meaning is only indicated by the addition which the author mentioned, “The Ancient One without any beginning” but it is not befitting to count that amongst the Perfect Names of Allaah since it is not established in texts and we are sufficed in that regard by His Name, He the Perfect, ‘Al-Awwal’ (The First One),

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And Allaah is the One who grants success.
[see: http://www.alifta.net/fatawa/DisplayMargins.aspx?ID=60035]

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]

Allaah Guides Whoever He Wishes And Misguides Whoever He Wishes – Aqeedah Tahaawiyyah | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Aqeedah Tahaawiyahh : Point # 36: 

  يهدي من يشاء، ويعصم ويعافي فضلًا، ويضل من يشاء ويخذل ويبتلي عدلًا‏

He guides whoever He wishes, and protects and keeps safe as a favour (fadl) upon them; and He misguides whoever He wishes, and humiliates, and puts to trial from (His) Justice (‘adl).

The Explanation – Point [36]

Allaah, the One free from all imperfections, guides whomever He wishes and He misguides whomever He wishes; and this is by the Qadaa.  (القضاء – Ordainment) and Qadr (قدر – Pre-decree) of Allaah.

However, He guides those whom He knows are fitting to receive guidance and He guides those who eagerly seek out guidance and who devote themselves to it; then Allaah makes good easy for him.  And He misguides whomever He wishes by reason of that person’s turning away from seeking guidance and good; then Allaah misguides him as a punishment for him for turning away and for his lack of desire for good.

This is made clear by His, the Most High, saying,

As for the one who gives in charity and is dutiful to Allaah and attests to what is true, then we make easy for him acting in obedience to Allaah. (Sooratul-Layl (92), aayaat 5-7)

So the cause is found with the servant, and the Pre-decree is from Allaah, the Perfect.

And as for the one who miserly and thinks himself self-sufficient and denies that which is true, then We make easy for him the path to evil. (Sooratul-Layl (92), aayaat 8-10)

So the cause is found with the person, and the Pre-decree is from Allaah, the Mighty and the Majestic.  However, Allaah decreed that for him as a punishment for him.

So Allaah decreed guidance as a favour from Allaah, the Mighty and the Majestic, and He bestowed honour upon the person who wishes and desires guidance and desires good.  Then for him, Allaah makes the good easy and easy for him to perform it.  And this is for the person’s benefit; it is not for the benefit of Allaah, the Mighty and the Majestic.  And as for misguiding of the misguided people, then that is justice from Him, He the Perfect and Most High, and as a recompense for them for their turning away and for their and not turning to good and to obedience to Allaah, the Mighty and Majestic.  He does not wrong them whatsoever.  And therefore we find in the aayaat,

And Allaah does not guide the people who are transgressors (Sooratul-Baqarah (2), aayah 258)

And Allaah does not guide the unbelieving people (Sooratul-Baqarah (2), aayah 264)

And Allaah does not guide the wicked evil-doers (Sooratul-Maa.idah (5), aayah 108)

So He made wrongdoing and unbelief and wickedness reasons for the absence of guidance.  And these things are actions of the people for which He recompenses them as justice from Him, He the Perfect and Most High, not as injustice or oppression.

And Allaah did not oppress them but rather they wronged their own souls. (Sooratun-Nahl (16), aayah 33)

So it is not befitting for Him, He the Perfect, that He should bestow honour upon one with those characteristics.  And likewise, it is not befitting upon Him, He the Perfect and Most High, that He should cause the deeds of those who act, to be lost.  He, the One free of all imperfections said,

Do those people who commit sins think that they will be made just the same as those who truly believe and perform righteous deeds, in their present lives and after death? Evil is the judgement that they make. (Sooratul-Jaathiyah (45), aayah 21)

And Allaah created the heavens and the earth in Truth so that He should recompense every soul in accordance with what it earned; and they will not be oppressed. (Sooratul-Jaathiyah (45), aayah 22)

Shall we make the Muslims just like the criminals? What is it with you – how do you judge? (Sooratul-Qalam (68), aayaat 35-36)

This would be oppression, which Allah is free of.  He, the Perfect and Most High says,

Shall we make those who truly believe and work righteous and correct actions, (shall we make them just the same) as those who cause corruption upon the earth, or shall we make those who are dutiful to Allaah just like the wicked folk? (Soorah Saad (38), aayah 28)

So Allaah, the Perfect and Most High does not lose the reward of one who works a righteous and correct action, and He does not punish anyone for something which he did not do and for something which he did not earn.

You will not be recompensed except for that which you used to do. (Sooratus–Saaffaat (37), aayah 39)

So the actions, all of them, whether good or bad, are from the person; and the recompense is from Allaah out of His Favour and Justice.

End of explanation of point [36][1]

Footnotes :

[1] Translator’s (Dawud Burbank) side point: Ibn Abil-`Izz rahimahullaah, in his longer explanation, commenting about this point, said:

This contains a refutation of the Mu`tazilah with regard to their saying that it is obligatory upon Allaah that He must always do what is most beneficial for the person; and this is a question of guidance and misguidance.  So the Mu`tazilah, they say, “Guidance is from Allaah and it means explaining the correct way” and they say, “Misguidance is just calling a person ‘misguided’ and that He, the Most High, judges the person to be upon misguidance when the servant himself creates misguidance for himself.” And this is built upon their false and futile principle – that the actions of the people are created by them.  And the proof for what we have stated is the proof of Allaah, the Most High (addressing the Prophet sallAllaahu `alayhi wa sallam),

You do not guide those whom you love should be guided, but rather Allaah guides whomever He wishes (Sooratul-Qasas (28), aayah 56)

So if guidance was just explaining the correct way, it would not be correct for guidance to be denied for the Prophet sallAllaahu `alayhi wa sallam in this aayah because he showed the correct way to those whom he loved and those whom he hated.

And He the Most High said,

And if We wished We would have given every soul its right guidance (Sooratul-Sajdah (32), aayah 13)

Allaah misguides whomever He wishes and He guides whomever He wishes (Sooratul-Mudaththir (74), aayah 31)

And if guidance from Allaah just meant showing the correct way, which is general to every soul, it would not be correct to restrict that by His Will.  And likewise, He the Most High said,

And if it were not for the Favour of my Lord I would have been one of those brought to the Hellfire (Sooratus–Saaffaat (37), aayah 57)

And He the Most High said,

Whomever Allaah wishes, He misguides him, and whomever He wishes, He places him upon a straight path (Sooratul-An`aam (6), aayah 39)

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 of the Salaf: The Believers Will See Their Lord In The Hereafter – Abu Muhmmad al-Maghribee [Audio|En]

AbdurRahman.org's avatar by

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Believers Will See Their Lord In The Hereafter

[90] Ahl us-Sunnah believe and testify that the Believers will see their Lord, The Most Blessed and The Most High, on the Day of judgement with their eyes. They will look at Him, as it is reported in the authentic ahaadeeth from the Messenger of Allaah, (صلى الله عليه وسلم). He said:

“Indeed, you will see your Lord like you see the full Moon. ” [105]

The comparison (like) mentioned in this hadeeth is between the two (seeing’s) not between that which is seen in each case.[106] The ahaadeeth of the vision are related in the book al-Intisaar with all the asaaneed.

Footnotes:

[105] Related by Ibn Khuzaimah in Kitaab ut-Tawheed [ 1:407-411 ]. See also al-Bukhaaree [554], Muslim [183l and Aboo Dawood [ 4729 ]. The Prophet, (صلى الله عليه وسلم ), said:

“When the people of Paradise enter Paradise, Allaah, the Most Mighty and the Most Majestic, will say: ‘Do you wish for anything extra that I may give you?’ They will say: Have you not brightened our faces? Have You not entered us into Paradise and saved us from the fire? So He will remove the screen and they will not have been given anything more beloved to them, than looking at their Lord, the Most Mighty and the Most Majestic.”

Related by Muslim [181]

[106] i.e The similarity between seeing the full moon and seeing Allaah is in the seeing, not between the full moon and Allaah. This fine point is a refutation on those who claim that Ahl us Sunnah here have made a comparison between Allaah and His creation ( i.e. the full moon).


—

Listen to the full audio explanation of the Book:
http://followthesalaf.com/?tag=Aqeedatus-Salaf

Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Uthaymeen

AbdurRahman.org's avatar by

Title: “I Have Forbidden Oppression”
شرح األربعني النبوييه :Title Original
Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

The Ḥadīth

Abū Dharr al-Ghifārī (رضي الله عنه) reported that the prophet (صلّى الله عليه وسلّم) narrated that his lord said:

“Oh my servants, I have forbidden oppression even for myself, and I have made it forbidden among you as well, so do not oppress one another.”

The Explanation

Allah says, “Oh my servants, I have made oppression forbidden even for myself,” and He (Azza wa Jal) may make something forbidden upon himself because the decision is His. As for us, we make nothing forbidden for Him, but He may forbid something upon Himself as he wishes just as He may obligate and decree something upon Himself.

Read the statement of Allah (تعالى ) :

Say, “To who belongs whatever is in the heavens and earth?” Say, “To Allah.” He has decreed upon himself mercy.[4]

And he pledged upon himself:

“My mercy surpasses my anger.” [5]

Allah has also made oppression forbidden among us as he says, “And I have made it forbidden among you as well.” This includes a person oppressing himself or others. However, the second meaning is more apparent as he then says, “So do not oppress one another.” Meaning: None of you may oppress another individual. Still, it is known that oppression may occur against oneself or against another;

Allah says:

“And we did not oppress them, but they oppressed themselves.” [6]

The Arabic word for oppression, ظُلْم ẓulm, often revolves around failing to give someone else his or her rights or it could linguistically mean “shortcomings” as in the following verse as Allah says:

“Each of the two gardens produced its fruit and did not fall short thereof in anything.”[7]

This understanding of oppression—failing to give others their rights—is of two types: 1) refusing to fulfill an obligation to another person, and 2) unlawfully forcing another person to do something which he should not have to do.

An example of the first type would be if you were to refuse to repay a debt to someone or to even postpone payment based on the prophet’s statement (صلّى الله عليه وسلّم ) :

“A rich person’s (one with means to repay) postponement (of repaying) is oppression.” [8]

And an example of the second type would be if you claimed someone owed you something and you deceitfully produced evidence of the claim so that the individual was forced to pay – this is oppression.

Question: By Allah’s command, “So do not oppress one another,” is there any exception to this order?

Answer: No, oppression is forbidden under all circumstances, no exceptions.

Question: Is it permissible for us to take the wealth or possessions of the Muā’had? [9]

Answer: No, it is neither permissible for us to take the wealth and possessions of those with whom we have an understood agreement of peace, nor is it permissible for us to take their blood. The prophet (صلّى الله عليه وسلّم ) said:

Whoever murders a Muā’had will not even smell the fragrance of Paradise although its fragrance can be smelled from forty years away. [10]

We ask Allah for his help.

By this, we know the extent of the aggression, oppression, and utter misguidance of those arrogant individuals who hostilely transgress in taking the wealth and possessions of Muā’had unbelievers regardless of whether they are non-Muslims living peacefully with you in your land or if you were in their lands. We hear of some youths in non-Muslim lands claiming there is nothing wrong with taking wealth or ruining the possessions of disbelievers. You find them breaking street lights, destroying shops, and smashing cars. This is impermissible in Islam. Glorified is Allah! A nation of people accepts you as guests into their lands, you are under their authority and their agreement of trust and yet you betray them. This is the severest form of misrepresenting and dishonoring Islam; it is slandering and disgracing Islam.

But the dishonor and disgrace is not actually against Islam. Rather it is against those individuals themselves – those who claim ascription to Islam. For that, it is incumbent to know that the wealth of non-Muslims under a trust or agreement of peace is sacred regardless of whether they are living peacefully among you or you with them in their lands. It is forbidden to show aggression and hostility against them because that is oppression.

Footnotes:

[1]This article is taken from selected parts of Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of ḥadīth twenty-four of the famous forty-two ḥadīth collection by Imām an-Nawawī known as “al-‘Arba’īn al-Nawawī” or “Nawawī’s Forty (Ḥadīth).”

[2] This ḥadīth is actually much longer but only this portion is explained herein for brevity and for the article’s focus on the topic of oppression.

[3] Recorded by Muslim (no. 2577), Aḥmad (5/153, 160, 177), al-Tirmidhī (no. 2495), and Ibn Mājah (no. 4257).

[4] The Quran, Sūrah al-An’ām, 6:12.

[5] This is a ḥadīth qudsī recorded by Muslim, al-Bukhārī, al-Nasāī, and Ibn Mājah. In the text of Muslim, the prophet (صلّى الله عليه وسلّم )said :

When Allah created the creation, He pledged upon Himself in his book which is with him over his throne, “My mercy certainly overcomes my anger.”

[6] The Quran, Sūrah Hūd, 11:101.

[7] The Quran, Sūrah al-Kahf, 18:33.

[8] Recorded by al-Bukhārī (no. 2166) and Muslim (no. 1564).

[9] Translator’s Note: Muā’had refers to non-Muslims with whom Muslims have a stated or understood agreement of peace. This may be in the form of official documents (such as entry visas into one another’s countries) or the lack of any official, government-sponsored declaration of war. Thus, the actions of today’s Muslim terrorists, as they declare whole groups or nations of non-Muslims as enemy combatants as they see fit, are neither Islamic nor are they in conjunction with the ḥadīth above (and many other Islamic texts), and Allah knows best.

[10] Recorded by al-Bukhārī (no. 3166).

Translated by Abu az-Zubayr Harrison hafidhahullaah

Posted from Original PDF:
http://authentic-translations.com/trans-pub/ae_misau_12.pdf

Allaah’s Permission – Dr. Saleh As-Saleh [Audio Clip]

AbdurRahman.org's avatar by


—

[Alternative Download Link]

Posted from: http://understand-islam.net/site/index.php?option=com_content&view=article&id=33&Itemid=54#Review Creed

The Transcendence (‘Uluw) of Allaah – Refuting Doubts and Misconceptions – Dr Saleh as Saleh

AbdurRahman.org's avatar by

The Transcendence (‘Uluw) of Allaah - Refuting Doubts and Misconceptions - Dr Saleh as Saleh

[Download the PDF]

Posted from: http://understand-islam.net

Listen / Download the Audio:
Transcendence of Allaah – Refuting Doubts About Uluw (87:31 Min)


—

The True God is Allaah, and Man is Need of Him – Dr. Saleh As Saleh

AbdurRahman.org's avatar by

In the name of Allaah the most Beneficent the most Merciful.

The True God is Allaah, And Man is Need of Him.

I testify that there is no true god worthy of worship except Allaah and that Muhammad is Allaah’s true slave and Messenger.

The term worship in Islam translates to a code of life, because worship means everything which Allaah loves from actions and (or) sayings that are apparent and (or) hidden.

Many are those who do not believe in Allaah as the Only True God. Many as well believe that there is a Creator. However, they are in state of confusion as to who is this Creator. In this article a presentation is aimed to direct to the conclusion that Allaah is the true “God”, the Creator, and that man is in need of Him.

The Creator must be the creator of everything, the heavens, the earth an all that is in between them, mankind and all that exists. It is anticipated that anyone who says “I believe in the Creator,” that he believes in this. It also entails that he should necessarily believe that the Creator possesses Perfect Attributes. He is Perfect in His attributes, in Himself, in His Names, and in His Actions. This is a natural flow, otherwise, it is a delusion not a true belief in the “Creator.”

“I believe in a Perfect Creator,” should lead to another obvious admission: if you believe that the Creator is Perfect then He is Perfectly Wise in all of His Actions. Does He then Create because of a Perfect Wisdom, or aimlessly? This is the important linkage. Does He Create for a need? Or He Creates based upon Wisdom? It is anticipated that to be in harmony with having belief in the Creator, that His Wisdom is necessarily is linked to His Knowledge, His Will and to all of His Attributes. The question, therefore, would you think the One who creates does so for a purpose or He creates to leave the creation aimless? The person who believes the Creator is Perfect, would agree that His creating is not aimless. If so, then Who else other than Allaah has stated this? And you know where? It is in His Final Revelation to man.

Contemplate what He has said:

“Did you think that We have created you in play without any purpose and that you will not be brought back to us, so exalted be Allaah the true king none has the right to be worshipped but He, the Lord of the Supreme Throne” [Quran 23: 115-116].

Does man think that he will be left aimless (without purpose)? [Quran, 75:36].

So Allaah is the One whom you believe to be “the Creator.” He chose this title for Himself and He stated that He is the Only Creator, and that He Creates with Wisdom:

Such is Allah, your Lord, the Creator of all things, there is no god but He: Then how ye are deluded away from the Truth! [Qur’an, 40:62].

So this creation which Allaah creates must have a code organizing its existence and its aims. Hence:

1- Allaah creates and His creating is all Wise and for a purpose.

2- Allaah did not leave us aimless. He set a code to live accordingly. So He legislates, commands, and prohibits, and justly sets reward and accountability, because He is all Just.

3- In all aspects of this code, the manifestations of His Names and Attributes become known, contemplated and realized. Being the Creator necessitates creating as well as purpose, guidance and legislations. Whoever ascribes is rewarded, since He is the Most Generous. When one commits a sin, he realizes that his Creator accepts repentance and is oft-Forgiving. So the manifestations of Allaah’s Names and Attributes become realized on earth and this is beloved to Allaah, the Creator.

4- Allaah gives man life, physical sustenance, and spiritual guidance through the revelation which He entrusted His Messengers with. He guides man to know how to benefit from the provisions, what is good for him and what is harmful. He raises in honor those who submitted to Him, and justly puts in humiliation those who disdain and are arrogant. He Forgives and is Merciful; He punishes and rewards in order that man shapes his life with the code that is all beneficial to man and which makes his life on this earth upright. And it cannot be upright unless man ascribes to the guidance sent to him by His creator.

5- If all mankind come to ascribe to his code (i.e. worship) Allaah on one heart, then this does not oblige any change in Allaah’s Essence nor in His Attributes. If all the creation is on one heart, this does not increase in the dominion of Allaah anything.

That is why He stated:

But Allah is free of all wants, and it is ye that are needy. [Qur’an, 47:38]

6-And that is why He mentioned:

“If you do good, you do good for your own selves” [Qur’an, 17:7]

“And whoever does righteous good deeds, then such will prepare a good place in paradise for themselves.” [Qur’an, 30:44]

And as the Prophet Muhammad (صلى الله عليه وسلم) related in the authentic hadith that Allaah said:

“O My slaves, you will not attain harm in Me so as to harm Me, and you will not attain benefit in Me so as to benefit Me; O My slaves, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that will not increase My Kingdom in anything; O my slaves, were the first of you and last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that will not decrease My Kingdom in anything; O My slaves, it is but your deeds that I reckon up for you and I recompense you for. So let him who finds good praise Allaah and let him who finds other than that blame no one but himself.”

[Reported in Saheeh Muslim, No. 6246]

On daily basis the person makes what is known as ritual purity (wudu). In every drop of water used to wash the face, hands, arms, head, and feet, sins fall off. It is therefore a tangible and intangible benefit to man. Listen to what Allaah, the Most High, says:

“Allaah does not want to place you in difficulty but He wants to purify you and to complete His favour upon you that you may be thankful.” [Qur’an, 5:6]

Also concerning the ritual of offering a sacrificial animal (from the cattle) in the pilgrimage, we read in the Qur’an:

“It is neither their meat nor their blood that reaches Allaah but it is piety from you that reaches Him.” [Qur’an, 22:37].

In human to human relationship, people do good for each other to attain their own interests, or to be praised. But with Allaah, if you do good, you do good for yourself, because this good that you do does not benefit Allaah.

In light of the above, we need to contemplate the great purpose for which we have been created. This is clearly stated by Allaah:

“And Allaah have not created not the jinn and the men except that they should worship me alone.” [Qur’an, 51: 56-57]

So they are called for what benefits them. Remember the definition of worship in the beginning of this discussion? They are the ones who, if they comply, will win. And that is why He asserted in the next verse:

“I seek not any provision from them nor do I ask that they should feed Me.” [Qur’an, 51:57].

Why did Allaah mention food and provisions here? It is traditionally known that the greatest need for man is the need for food, clothing and residence. This requires means and provisions, and this is the wealth. That is why Allaah began with it: “I seek not any provision from them,” and then He referred to food, because it is the thing most needed by people: “nor do I ask that they should feed Me,” because He is all-Rich, free of all want; Self-Sufficient, needs nothing. He related to us in things we relate closely to so as to make this matter vividly clear.

Hence, the creation of man is not to bring a benefit for Allaah, but to establish this code of life which links him to his Creator. The Noble objective is to submit and deliver. Otherwise there can be no love of our Creator without submission. And to deliver so as to establish uprightness. But who defines what is good and upright? It is laid down by the one who is All-Knowing and Perfect: Allaah. If it is left to us, then your good is an evil to me and vice versa! So, the code of life is set in accordance with what Allaah has defined as worship, outwardly, and inwardly. So imagine someone saying he loves Allaah and worships others besides Him or to the exclusion of Him! This is neither submission nor compliance. That is why love and magnification of Allah means worshipping none but Him. This is the essence of all the revealed Messages to all the Prophets and Messengers. It is a single Message of Tawheed: singling Allaah alone as the true God worthy of worship and disassociating from any kind of worship to other than Him

We often hear people say: what is important is “love.” In reality, the true love is the love of Allaah, our Creator, sustainer, and provider. No one is more beloved to Allaah than the one who loves Him and praises Him and complies with His code which He has set for us in this life. Shirk (opposite of Tawheed): associating partners with Allaah in worship is the most hated thing to Allaah because this diminishes (or may eliminate) the love of Allaah. It sets between Allaah and man an associate, and that is why Allaah does not love it. It takes away from the love of Allaah alone and equates Allaah, the Perfect, with the imperfect. This is not even acceptable in human relations. So one must not set up any rival to Allaah in worship. Allaah warned about this, saying:

“And of mankind are some who take for worship others besides Allaah as rivals, they love them as they love Allaah but those who believe love Allaah more than anything else.” [Qur’an 2, 165]

So the truly beneficial thing to man is to know of His Creator, magnify Him, and love Him so that he gains His love and thus be amongst the happy ones in this life and in the hereafter. However, since man has tendencies towards his own lusts and desires, then this objective cannot be attained except when man follows what is pleasing to His Creator, Allaah. The stronger man’s love of Allaah is, the more he gains of His love and guidance. In practice this needs to be translated into compliance with the code of life set by Allaah.

The one who is in need of Allaah is the created, because the One who is Self Sufficient and Perfect is Allaah. It is out of His generosity and benevolence that He is rewarding for singling Him alone in worship. And in that, His names and attributes become manifested, and this is beloved to Him. He loves for the person to repent; He loves for the person to return to Him in repentance; He loves forgiving; He loves pardoning; He loves clemency, and He loves justice because He is All-Just. When man realizes the manifestations of Allaah’s Names, Attributes and actions in the creation, then he knows the meaning of worship and clings to that.

I hope that in this discussion, there is a benefit for the person who says that he believes in the Creator, and that it takes him to the final conclusion of submitting to Allaah in Islam. As to those who do not believe in Allaah, they are directed to the discussions we have on this matter under the title: “who deserves to be worshipped alone” on the site www.understandislam.net. And all Praise is due to Allaah, the most Beneficent the most Merciful.

=============
Saleh As-Saleh
17/5/1427 AH
June 13, 2006

Acknowledgment: original Article Transcribed from the site www.understand-islam.net by sis Ummammar, may Allaah reward her with all good.

[Download PDF version of this article Here]

Read Further: 

https://abdurrahman.org/blogs/invitation-to-islam/

The Meaning of Allaah being the “Best of Plotters” – Shaykh al Albaani

AbdurRahman.org's avatar by

From the Book: How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee.
[ Download complete PDF book]

[5] Question: Allaah informs us about Himself saying:

وَمَكَرُواْ وَمَكَرَ اللّهُ وَاللّهُ خَيْرُ الْمَاآِرِينَ
“And they plotted and Allaah too plotted. And Allaah is the best of plotters.”
[Surah Aali ‘Imraan: 54]

Perhaps the minds of some people may limit the understanding of this ayah to just its apparent meaning. And maybe we are not in need of explaining it. But how is it that Allaah is the best of plotters?

[5] Answer:

This question is easy by the Grace of Allaah. This is since we are able to understand that plotting is not always necessarily characterized with being evil nor is it always necessarily characterized with being good. So perhaps a disbeliever may plot against a Muslim however this Muslim is bright and clever and not heedless and stupid. So he is aware of the plots of his disbelieving opponent and thus deals with him in retaliation to his plot. This is such that the end result is that this Muslim through his good plotting compels the disbeliever’s evil plot to backfire on his own self. So can it be said that when this Muslim plotted against the disbeliever, he engaged in an illegal affair? No one says this.

It is easy to comprehend this fact from the statement of the Prophet صلى الله عليه وسلم: “War is deception.” [14] What can be said about deception is exactly the same that can be said about plotting. A Muslim deceiving his Muslim brother is forbidden. However, if a Muslim deceives a disbeliever who is an enemy to Allaah and an enemy to His Messenger, this is not forbidden. On the contrary, it is obligatory. The same goes for a Muslim plotting against a disbeliever who intends to plot against him, such that this Muslim reverses the plot of this disbeliever. This is a good form of plotting. This is a human being and that is a human being. But what do we say with respect to the Lord of all that exists, the All-Able, the All-Knowing, the All-Wise?

He invalidates the plots of all the plotters. This is why Allaah says: “And Allaah is the best of plotters.” So when Allaah describes Himself with this description, our attention shuld be directed to the fact that plotting – even on the part of humans – is not always negative. This is since Allaah says: “The best of plotters.” So there is plotting that is good and plotting that is bad. So whoever plots for a good reason should not be condemned. And Allaah, Mighty and Majestic, is as He says, the “best of plotters.”

In brief, I say: Whatever suppositions may come to your mind, Allaah is contrary to that. So if a person imagines something that is not befitting to Allaah, then he should know right away that he is wrong. Hence this ayah contains praise for Allaah, so there is nothing in it that is impermissible to ascribe to Allaah.

Footnotes:

[14] Saheeh Al-Bukhaaree (3030) and Saheeh Muslim (1740)

 

Subhaana Rabbiyal-A’laa (سُبْحَانَ رَبِّيَ الأَعْلَى) – Dr. Saleh as Saleh [Short Clip|Eng]

AbdurRahman.org's avatar by

–

[Alternative Download Link]

While prostrating (Sujood):

سُبْحَانَ رَبِّيَ الأَعْلَى
(3 times)

Subhaana Rabbiyal-A’laa

Glory is to my Lord, the Most High. (Recite three times in Arabic)

Abu Dawud, Ibn Majah, An-Nasa’i, At-Tirmithi, and Ahmad.
See also Al-Albani, Sahih At-Tirmithi 1/83.

Posted from: Salah (Prayer) Decsribed : Sujood (Prostration) – Dr. Saleh as Saleh [Audio|En]

Related Link: Dua during Sujud for worldly matters – Shaykh Abdil-‘Azeez Aali Shaikh

Reference: www.AbdurRahman.Org

“Had We sent down this Qur’an upon a mountain, you would surely have seen it humbling itself” – Explained by Shaykh Uthaymeen

AbdurRahman.org's avatar by

The Second Ayah: His statement:

“Had We sent down this Qur’an upon a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah” (Al-Hashr 59:21)

A mountain is among the hardest of what there is, the rocks by which the mountain becomes firm are exemplary in hardness. Allah, Exalted is He, says:

“When, after that, your hearts were hardened and became as stones or even worse in hardness” (Al- Baqara 2:74)

If this Qur’an were to be sent down upon the mountain, you would surely see this mountain humbling itself and cleaving out of the fear of Allah.

“Humbling” – that is, submissively.

And from its severe fright of of Allah, “Rending asunder” it cleaves and tears apart.

And this is sent down upon our hearts, and our hearts – except as Allah wills – contract and become hard, neither opening nor accepting.

As for those who believe, when the Ayat (of the Qur’an) are sent down to them, it increases their faith; but as for those who have a disease in their hearts; it adds filth to their filth; and it is Allah whose refuge is sought!

The meaning of that is that their hearts become more inflexible and hardened and it adds filth to their filth. We seek refuge in Allah from that

If this Qur’an were to be sent down to the mountain, it would cleave and humble itself due to the greatness of Allah’s Words sent down upon it

In this, there is evidence that the mountains have senses, because it humbles itself and cleaves. The matter is like that. The Prophet (صلى الله عليه و سلم) said concerning Uhud: “This is Uhud, a mountain that loves us, and which we love.” [1]

With this Hadith, we also recognize the refutation against those who affirm that there are metaphors in the Qur’an. Those who always raise their flag, using this Ayah as proof:

“Then they found therein a wall wanting to collapse” (Al-Kahf 18:77)

Saying: “How can the wall want?” We say: Subhan Allah! The Knowing, and The Aware says : “Wanting to collapse” and you are saying that it does not want! Is this sensible?

It is not your right, after this, that you sav: “How could it want?”

This makes us ask ourselves: Are we given the knowledge of everything?

The answer is that we are not given knowledge, except a little.

It is not possible for us to object to the statement of the One Who knows the hidden and the witnessed: “Wanting to collapse” by saying: “The wall does not have an Iradah (a want)! And It does not want to collapse!”

This is one of the evils of metaphors, because it implies a negation of what the Qur’an affirms.

Is it not Allah, Exalted is He, Who says:

“The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification” {Al-Israa’ 17: 44)

Do they glorify Him, without wanting to?

He says: “Tusabbih Lahu (they glorify Him)“: the Lam is to specify. Thus, it means sincerely. Is it imaginable to have sincerity without an Iradah (volition, objective, will)? Therefore, they will, and everything wills, for Allah says: “And there is not a thing but glorifies His Praise.” I think it is clear to all of us that this is one of the ways of expressing generality, because In (here) means Ma (not), which negates. Also, “A thing” is an indefinite pronoun used in the context of negation. “But glorifies His Praise” by that, it includes everything.

O my Muslim brother, if you see that your heart is not moved by the Qur’an, accuse yourself, because Allah has informed that if this Qur’an were to be sent down upon a mountain, it would cleave, and the Qur’an is recited to your heart, yet and it is not moved. We ask Allah to aid us, and you.

[1] Reported by Al-Bukhari (4422) and Muslim (1392) from Abu Humaid As-Sa’idi, may Allah be pleased with him.

Transcribed from: Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad bin Salih Al-‘Uthaimin, Dar-us-Salam Publications, Vol-1 pg. 589-592

Ar-Rabb (the Lord) is the One Who deserves to be worshipped – Shaykh Fawzan | Dawud Burbank [Audio|En]

AbdurRahman.org's avatar by

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 20 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

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

And Ar-Rabb (the Lord) is the One Who is worshipped, and the proof is His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. He Who made the earth a resting place for you and the sky a canopy, and He sent down from the clouds rain, and He brought out with it crops and fruits from the earth as provision for you, so do not set up rivals for Allaah whilst you know that you have no Lord besides Him. [2:21-22] 9

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

His saying, “And Ar-Rabb (the Lord) is the One Who is worshipped”: meaning, He is the One Who deserves to be worshipped, as for other than Him, then it does not deserve worship, because it is not a Lord. This is the intent of the speech of the Shaikh rahimahullaah in his saying, “Ar-Rabb (the Lord) is the One Who is worshipped”, meaning He is the One Who deserves worship.

Then also it is not sufficient that a person just affirms Ar-Ruboobiyyah (Lordship), rather he must affirm Al-‘Uboodiyyah (Allaah’s deserving all worship), He the Perfect and Most High, and he must carry it out making it purely and sincerely for Him, the Perfect and Most High. So since he has affirmed that He is Ar-Rabb (the Lord) then it is binding upon him to affirm that he is Al-Ma‘bood (the One Who therefore deserves to be worshipped), and that others besides Him do not deserve anything from worship.

And the proof that worship is particular to the Lord is His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. He Who made the earth a resting place for you and the sky a canopy, and He sent down from the clouds rain, and He brought out with it crops and fruits from the earth as provision for you, so do not set up rivals for Allaah whilst you know that you have no Lord besides Him. [2:21-22]

“O mankind” يَا أَيُّهَا النَّاسُ : this is a call from Allaah to the whole of mankind, the believers and the unbelievers, for Allaah has mentioned in this soorah, soorat-ul-Baqarah, that mankind is divided into three categories:

The first category: are the believers, those who truly believe in the hidden and unseen and who truly believe in the Last Day. And He has described them as being the ones who are successful in His saying:

أُولَٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

They (the believers) are upon guidance from their Lord and they are the ones who are the successful ones [2:5]

The second category: are the unbelievers, those who openly display disbelief and obstinate rejection. He the Most High said:

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

Indeed those who obstinately disbelieve, it is the same whether you warn them or you do not warn them, they will not believe. [2:6] 

The third category: the Hypocrites, who are not with the disbelievers, and they are not with the believers:

مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ

Wavering in between, being neither fully with these nor fully with those [4:143]

So they are believers outwardly, however they are disbelievers inwardly, and they are worse than the disbelievers who openly display their unbelief, and therefore He sent down ten and more aayahs with regard to them, whereas regarding the believers He sent down just a few aayahs, and regarding the disbelievers two aayahs. As for the Hypocrites, then He began mentioning them from His saying:

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا

And from the people are those who say, “We believe” [2:8]

up to His saying:

يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ

The lightening almost snatches their sight away [2:20]

All of this is regarding the Hypocrites because of the severity of their danger and of the foulness of their action. And having mentioned these three types, He then said:

يَا أَيُّهَا النَّاسُ

O mankind [2:21] 

This is a call to all of the types, the believers and the disbelievers and the Hypocrites. The scholars have said: the first call occuring in the Mus-haf (written copy of the Qur’aan) is this:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ

O mankind, worship your Lord [2:21]

“Worship!”: this is a command, meaning make all worship purely and sincerely for Him. Why? Because He is your Lord, and worship is not correct except for the Lord, the Perfect and Most High. Then He mentioned the proof for that, and it His saying:

الَّذِي خَلَقَكُمْ

He Who created you [2:21]

“And those who came before you”: from the nations, all of them. Allaah the Perfect and Most High created the angels and the jinn and mankind and all of the created beings.

“So that you should have taqwaa (be dutiful to Allaah seeking to avoid His anger and punishment)”: if you reflect upon this, so then perhaps this will result for you in taqwaa (dutifulness to Allaah), if you reflect that He is the One Who created you and created those who were before you, perhaps you will seek then to protect yourselves from Him, He the Perfect and Most High in worshipping Him, because nothing can protect from His punishment except obedience to Him, He the Perfect and Most High. Perhaps you will seek to protect yourselves from His Punishment and seek to protect yourselves from the Fire, because nothing will protect from it except the worship of your Lord Who created you and those who came before you.

And then He continued the mention of evidence for His Lordship and His right to worship, He the Perfect and Most High with His saying:

جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا

“He Who made for you the earth as a resting place” [2:22]

Meaning like a carpet:

وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا

And Allaah has made the earth as a carpet laid out for you [71:19]

Meaning laid out and, “as a carpet”, meaning which you use as a carpet, you sleep upon it and you build upon it, and you cultivate crops upon its surface and you travel about upon it on your journeys to wherever you want to go. So the earth is a carpet and a resting place:

وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ

And We have laid out the earth as a carpet for you and what an excellent spreader of it We are. [51:48]

For your welfare.

“And the sky as a canopy / ceiling”: so the sky is a ceiling for the earth and it contains things which result in the welfare of the servants.

وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

And He sent down from the clouds in the sky rainwater and He brought out with it crops and fruits from the earth as provision for you so do not set up rivals for Allaah whilst you know that there is no Lord besides Him [2:22]

—

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:

 

None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī

AbdurRahman.org's avatar by

Jābir ( رضي الله عنه) said: Three days before he died, I heard the prophet (صلّى الله عليه وسلّم ) say

« لاَ يَمُوتَنَّ أَحَدُكُمْ إِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ عَزَّ وَجَلَّ »

[11] None of you should die except while he is having good thoughts about Allah (عزّ وجلّ)

al-Nawawī’s Explanation

The following is again from al-Nawawī’s explanation of Ṣaḥīḥ Muslim.

Regarding the statement of the prophet » None of you should die except while he is having good thoughts about Allah « scholars have said that this is a warning against losing hope and despairing (of Allah’s mercy) and an encouragement to have hope especially at the time of death.

Allah (سبحانه وتعالى) also said in the previous ḥadīth » “I am as my servant thinks of Me.” « and (considering both ḥadīth) scholars explain that » having good thoughts about Allah « means that an individual should expect Allah to have mercy on him and pardon him.

Some scholars have also said that during times of wellbeing and health, an individual should have both hope and fear in Allah and these two feelings should be equally balanced. Others say that one’s fear should be more, but when the signs of death approach, a person’s hope in Allah’s mercy should become stronger. This is because the very purpose of having fear of Allah is to prevent oneself from committing sins and ugly deeds and to increase in obedience and good deeds. And those things are most often not possible during that situation (i.e., during the last moments of one’s death).

Instead, in that situation, assuming good thoughts about Allah is preferable which would cause one to have feelings of destitution and submission and to feel oneself in total need of Allah (تعالى).

The ḥadīth mentioned by Imām Muslim right after this one also supports this understanding:

« يُبْعَثُ كُلُّ عَبْدٍ عَلَى مَا مَاتَ عَلَيْهِ »

Every servant will be resurrected according to what he died upon.[12]

Scholars explain that it means each individual will be resurrected in the same state in which he died. The next ḥadīth (in Imām Muslim’s authentic collection) also supports this:

« إِذَا أَرَادَ اللَّهُ بِقَوْمٍ عَذَابًا أَصَابَ الْعَذَابُ مَنْ كَانَ فِيهِمْ ثُمَّ بُعِثُوا عَلَى
أَعْمَالِهِمْ.»

When Allah intends to punish an entire group of people, the punishment afflicts them all, but then each is resurrected according to (his individual) deeds.[13]

And the ḥadīth:

« إِنَّمَا يُبْعَثُ النَّاسُ عَلَى نِيَّاتِهِمْ »

People will only be resurrected upon their (individual) intentions. [14]

al-Manāwī’s Explanation

The following explanation is from al-Manāwī’s, Fayḍ al-Qadīr.

His (صلّى الله عليه وسلّم) statement » None of you should die except while he is having good thoughts about Allah « means: Let none of you die under any circumstance except while in the state of thinking good about Allah (تعالى) in that He will be merciful with you and pardon you. This is because when a person’s time of passing arrives and his journey comes to an end, his fear (of Allah) has no real purpose (to prevent him from bad deeds during life). It would perhaps lead him to despair and to a feeling of restriction of (Allah’s) mercy and bounties.

Whoever at that time, even if his heart were laden with major sins, begins expecting the best (of his Lord) and increases in hope, he has then perfected his provisions for his arrival to his Lord…

al-Ṭībī said:

The prophet (صلّى الله عليه وسلّم) instructs one to ensure he does not die in any state other than expecting and assuming good about Allah. And this does not mean one can change destiny or fate. Rather, what is intended is that an individual is commanded to have good thoughts (about Allah) so that when death overcomes him, he is in such a state.

نسأل الله الغفور الرحيم لتوفيقه على حسن الظنّ به خصوصًا عند الموت

Footnotes:

[11] Collected by Muslim.
[12] Ibid.
[13] Ibid.
[14] Collected by Ibn Mājah and al-Albānī says it is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3407).

Source: Excerpted from the article “Thinking Good About Allah” – With Explanations by: Ibn Ḥajar al-‘Asqalānī, al-Nawawī, & al-Manāwī – authentic-translations.com

Know Allah in prosperity, He will know you in adversity – Imam Ibn Rajab al-Ḥanbalī

AbdurRahman.org's avatar by

Selections [1] from Jāmi’ al-‘Ulūm wal-Ḥikam:

[1] Taken from Ibn Rajab al-Ḥanbalī’s book Jāmi’ al-‘Ulūm wal-Ḥikam, an explanation of the forty-two famous ḥadīth collected by Imām al-Nawawī. The ḥadīth explained in this article is number nineteen.

The prophet ( صلّى الله عليه وسلّم ) said:
“Know Allah in prosperity, He will know you in adversity.” [2]

When a worshipper is conscious and fearful of Allah in times of ease and wellbeing, preserving His rules and paying careful attention to His rights upon him, he begins to know Allah. There is then established between him and his Lord a special relationship. In return, his Lord will remember and know His worshipper during his times of hardship. He will preserve and take care of such person’s relationship with Him in difficult times. Because of this relationship, Allah saves his worshipper from his difficulties. This special relationship brings an individual close to his Lord and ensures His love for him and His answering of his prayers.

A person’s “knowing his Lord” is of two types:

1. A general knowledge. When a person is familiar with Allah is this manner, he simply accepts that He exists, affirms correct belief in Him, and has faith in Him. All believers in general know Allah in this way.

2. A specific knowledge and relationship. When a person truly knows Allah, he turns his heart completely to Him, devotes himself to Him, and feels at ease with Him. He is comforted when Allah is mentioned although he is still shy before Him and fears Him. Those who truly know Allah focus on this specific type of “knowing Him.”

Similarly, Allah’s “knowing his servant” is of two types.

1. A general knowledge. This is Allah’s knowledge of all His servants, His observation of everything they conceal or make apparent, as He ( تعالى ) says:

“And indeed We have created mankind, and We know what his own self whispers to him.” [3]

Another example of this general type of Allah knowing His creation is His statement:

“He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers.” [4]

2. A specific knowledge and relationship. This type of “knowing His servant” is when Allah loves His worshipper, brings him close to Him, answers his prayers, and helps him out of difficulties. This is the type of relationship the prophet ( صلّى الله عليه وسلّم ) refers to when he said that Allah says (in a ḥadīth qudsī):

“My servant continues to come close to Me with extra acts of worship until I love him. When I love him, I become his ears with which he hears, his eyes with which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask Me for anything, I would certainly give it him, and were he to seek My help, I would certainly help him.” [5]

Illustrating this specific type of Allah knowing His servants, there is a report that when al-Ḥasan was fleeing the oppression of al-Ḥajjāj, he came to the house of Ḥabīb Ibn Muḥammad. Ḥabīb said to him, “Abū Saī’d, is there no relationship between you and your Lord by which you could pray to Him to hide you from these people? Come into the house.” al-Ḥasan went inside, and al-Ḥajjāj’s soldiers went in after him but could not see him. When that was mentioned to al-Ḥajjāj, he said, “He was inside the house but Allah blinded your eyes so that you could not see him.”

In summary, whoever shows Allah constant, respectful fear and obedience during times of ease and prosperity, Allah will show him gentleness and assistance during times of difficulty and adversity.

al-Tirmidhī recorded a ḥadīth from Abū Hurayrah ( رضي الله عنه ) that the prophet ( صلّى الله عليه وسلّم ) said:

“Whoever would like Allah to answer him during hardships and difficulties then let him increase in supplication during times of wellbeing.” [6]

The most difficult hardship a servant faces in this life is death; what comes after it is even more severe if the servant’s final destination is not good (Paradise). So it is necessary for a believer to prepare for death and what follows it during times of ease and wellbeing by remaining constantly conscious and fearful of Allah and doing righteous deeds (during life). Allah ( عزّ وجلّ ) says:

“Oh you who believe, fear Allah and let every soul look to what it has put forth for tomorrow. And fear Allah, indeed Allah is aware of what you do. And do not be like those who forgot Allah so He made them forget about their own souls. Those are the defiantly disobedient ones.” [7]

Whoever remembers Allah while in good health, in times of ease and comfort, and prepares himself for his meeting with Allah ( عزّ وجلّ ) upon death and afterwards, Allah will in return remember him during these hardships (associated with death). He will be with the person during such difficulties. Allah will be gentle with him as He assists him, takes care of him, and keeps him firm upon the worship of Allah alone (when he dies). Allah will then meet the person while being happy with him.

On the other hand, whoever forgets Allah during times of ease and comfort (in life) and fails to prepare for his meeting with Him, Allah will forget him during these hardships (of death). And the “forgetting” here means Allah will abandon the person and disregard him.[8]

But when death comes to a true believer in Allah, one who has prepared for it and has good expectations of his Lord, and the good news of Allah comes to him, he then would love to meet Allah and Allah would love to meet him. However, a wicked person is just the opposite of that (i.e., he hates to meet Allah so Allah hates to meet him).[9] The believer is then filled with happiness with what he put forth before him (in life) and with what he is about to arrive at (Paradise). As for someone who is negligent (who forgot about his own soul), he is filled with regret, saying:

“Oh, how I regret what I neglected regarding Allah.“ [10]

Footnotes:

[2] This is part of a longer ḥadīth recorded by Aḥmad, al-Bayhaqī, and al-Lālakāī and Shaykh Nāṣir al-Dīn al-Albānī said it is authentic in his al-Jāmi’ al-Saghīr wa Ziyādatuh (5272).
[3] The Quran, Sūrah Qāf (50:16)
[4] Sūrah al-Najm (53:32)
[5] Recorded by al-Bukhārī
[6] Recorded by al-Tirmidhī (no. 3382) and al-Albānī said it is ḥasan in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2693).
[7] Sūrah al-Ḥashr (59:18-19)
[8] About this type of “forgetting” them, Allah says in Sūrah al-‘Arāf (7:51):

So today We will forget them just as they forgot the meeting of this day of theirs and for having rejected Our verses.

And His ( سبحانسَه وتعالى ) frightening verses in Sūrah ṬāHā (20:124-126):

And whoever turns away from My remembrance, he will certainly have a depressed life, and We will gather him on the Day of Resurrection blind. He will say, “My Lord, why have you raised me blind while I used to see?” (Allah) will answer, “Likewise Our signs came to you but you forgot them, so likewise you will today be forgotten.”

[9] About this, the messenger of Allah ( صلّى الله عليه وسلّم ) said (recorded by al-Bukhārī):

Allah says, “If my servant loves to meet Me, I love to meet him, and if he hates to meet me, I hate to meet him.”

[10] Sūrah al-Zumar (39:56)

[Note: Arabic Text of the Verses and Hadeeth not mentioned in the above article. Please read the below PDF for the  same]

[Download PDF Here]

Courtesy of authentic-translations.com
Translated by Abu az-Zubayr Harrison hafidhahullaah

Reference: AbdurRahman.Org
Join our Telegram Channel : telegram.me/abdurrahmanorg

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah