The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Allaah bears witness that none has the right to be worshipped but He & likewise the Angels and the people of knowledge

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So the proof for the shahaadah (testification) is:

Allah bears witness that Laa ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. Laa ilaah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. [Al-Qur’an 3:18] 33 

[33]: 

His saying, he the most high, “He testified“: meaning He judged and He decreed and He informed and He made clear and He made it binding. So bearing witness from Allaah revolves around these five meanings: judging, decreeing , informing ,clarifying and making binding.

So the meaning of, “He testified”, is He the Perfect and Most High decreed it upon His servants and He calls them to know of it and He informed them and He made it binding upon them that none has the right to be worshipped except Him.

“laa ilaaha”, (none had the right to be worshipped): this is a negating ‘laa’ which negates everything which is worshipped besides Allaah

“illaahu”, (except for Him): this affirms worship for Allaah alone.

And the meaning of, “annahu laailaaha illaahu”, (none has the right to be worshipped but him): it means there is nothing that is worshipped rightfully except for Allaah the Perfect and Most High. As for those who are worshipped besides Allaah, then worship of it is false because of His saying He the Most High:

That is because Allaah, He is the true God deserving all worship and those whom they call upon besides Him are futile and false and Allaah He is the Most High the Most Great [22:62]

He the Perfect and Most High testifies to His unity and the right to all worship and He is the most truthful One Who speaks and His bearing witness He the Perfect and Most High is the truest testification there can be because it comes from One Who is All-Wise, All-Aware, All-Knowing, he knows everything so therefore it is a testification which is true.

“And the Angels”: they testify that none has the right to be worshipped except Him and they are a species of beings whom Allaah created to worship Him. They are honourable Angels, honoured servants, Allaah created them to worship Him. They declare His perfection night and day, and they never slacken. And also Allaah created them to carry out His commands in the creation, He entrusted them with implementing whatever He commanded, He the Perfect and Most High, from the affairs of the creation. So every Angel from them is entrusted with a duty. And their testification is a true testification, because they are people of knowledge, and of ‘ibaadah (worship) and of ma‘rifah (awareness) of Allaah the Mighty and Majestic. And they are from the most excellent of the creation, along with the point of disagreement which is are the righteous humans more excellent than the Angels, or are the Angels more excellent than the righteous humans there being disagreement about that point.

“And the people of knowledge”: they are of two categories: the Angels, and the second category are the Possessors of Knowledge from mankind. And the Possessors of Knowledge do not testify except with something that is true, contrary to the case with those who are ignorant people, for their testification is not counted. And every species from the creation of Allaah bears witness for Allaah of His Unity and that none has the right to be worshipped but Him. And this is a case of showing the honour and nobility of the people of knowledge since Allaah joined their testification along with His testification, He the Perfect and Most High, and with the testification of His Angels. He counted the testification of the people of knowledge from the creation, and this shows their excellence and their nobility and their status, and they are testifying to the greatest matter that can be testified to, and it is at-Tawheed.

And what is meant by the Possessors of Knowledge – are the people of knowledge of the Legislation (i.e. Islaamic knowledge), not as is said by some people that people of knowledge means the people of industry and agriculture, so those people, it is not said about them that they are People of Knowledge unrestrictedly, because their knowledge is limited in scope and is restricted, rather it is to be said, “this person is knowledgeable about arithmetic, this person is knowledgeable about engineering, this person is knowledgeable about medicine”, but it is not said about them that they are the People of Knowledge unrestrictedly. Because this term is not used unrestrictedly except for the people who have Islaamic knowledge. And also most of those people are people who have only wordly knowledge, and amongst them are atheists whose knowledge mostly only increases them in ignorance concerning Allaah the Mighty and Majestic, and in self delusion and in atheism as you can see today in the disbelieving nations, that they are advanced with regards to industries and with regards to agriculture, however they are disbelievers. So how could it be said that they are the People of Knowledge, those whom Allaah has mentioned in His saying, “and the Possessors of Knowledge”. This is not at all feasible.

And likewise His saying:

It is only those who have Knowledge amongst His slaves that fear Allaah [35:28]

What is meant is the scholars of Islaamic knowledge, those who truly know Allaah and who truly worship Him and who fear Him. As for those people, then most of them do not fear Allaah, the Mighty and Majestic. Rather they disbelieve in Allaah and deny Him, and they claim that the world has no Lord and that rather nature brought it about and controls it, as is the case with the communists – they reject the Lord, the Perfect and Most High, even though they have worldly knowledge. So how then could we say – those people, they are the People of Knowledge?

This is an error. So the term ‘Knowledge’ is not applied unrestrictedly except to its true people, and it is a noble title which cannot be applied to atheists and disbelievers, such that it is said, “they are the people of Knowledge”.

So the Angels and the possessors of Knowledge, they bear witness to Allaah’s Unity and sole right to worship. Therefore the saying of others besides them from the atheists and the people of shirk and the Sabeans, those who disbelieve in Allaah the Mighty and Majestic, is not counted. Those people, they are not counted, neither they nor their saying, because it is something contrary to the testification of Allaah and the testification of His Angels and the testification of those possessing knowledge from His Creation.

And His saying, “Qaa’imambil-Qist”, (maintaining justice): this phrase is in the accusative case indicating a state along with, ‘He bore witness’ – meaning whilst establishing justice, He the Perfect and Most High. And the word, “al-Qist”, means al-‘adl (justice) – meaning Allaah the Perfect and Most High establishes justice in everything, and al-‘adl (justice), is the opposite of al-jawr (injustice), and He the Perfect and Most High is a just judge, nothing but justice comes from Him in everything.

“Laa ilaaha illahu”, (none has the right to be worshipped but Him): this emphasizes the first sentence.

“Al-‘Azeez-ul-Hakeem”, (the Almighty the All-Wise): these are two Names of Allaah the Mighty and Majestic, comprising two Attributes from His Attributes, and they are al-‘Izzah (Might) and al-Hikmah (Wisdom).

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Above are the Excerpts from Transcribed Audio

Visit the link for other transcripts : Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

The meaning of “Tabaarak Allaah” and “mubaarak” – Shaykh Saalih Fawzaan

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

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

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Above are the Excerpts from Transcribed Audio

Allaahu Akbar – Allaah is Greater

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Allaahu Akbar
Allaah is Greater

Allaah – the Most High – says:

“That He will call you to account for what your hearts have earned.” [Soorah al-Baqarah 2:225].

“The day when neither wealth nor children will be of any avail, except he who comes to Allaah with a dean and pure heart.” [Soorah ash-Shu’araa 79:88-89].

The Prophet sallallaahu ‘alayhi wa sallam said:

“Indeed, there is a piece of flesh in the body; if it is sound then all the body is sound. However, if it is diseased, then all the body is diseased Truly that is the heart.” [1]

Al-Haafidh Ibn Rajab (d.795H) – rahimahullaah -said:

“So know that the world – and whatever is above it and below it in the water- will not be corrected except when the actions of its people are all for Allaah. The actions of the body follow on from the actions and intentions of the heart. So when the actions and intentions of the heart are purely for Allaah alone, then it is corrected, and likewise the actions of the body will also be correct. However, if the actions and intentions of the heart are for other than Allaah, then it is corrupted, and likewise the actions of the body will be corrupted in proportion to how much the heart is corrupted.” [2]

And he said: “Hearts will not be corrected until the ma’rifah (knowledge and realisation) of Allaah – being in awe of His greatness, loving Him, fearing Him, hoping in Him, relying and trusting in Him – is not firmly implanted in them. This is the reality of Tawheed and the meaning of the saying: Laa ilaaha illallaah (that none has the right to be worshipped except Allaah). Thus, hearts will not be corrected until Allaah is made the ilaah (deity) to be known, to be loved, feared and hoped in, and that He – along with this – becomes the only ilaah (deity) worthy of this, without associating any partner to Him in this.” [3]

Indeed, we may begin to appreciate the greatness of Allaah – the Most High’s – and being in awe of Him, by considering some narrations regarding what He – the Most High – has created.

The Prophet sallallaahu ‘alayhi wa sallam said:

“Indeed I see what you do not see and hear what you do not hear. Heaven has groaned, and it has a right to do so. By Him in Whose Hand is my soul! There is not in the heaven a space equivalent to four fingers, except than an angel has prostrated his forehead to Allaah in it. By Allaah! If you knew what I know, you would laugh little and weep a lot, and you would not take delight in women in their beds, but rather would go to the wilderness and implore Allaah for help.” [4]

He sallallaahu ‘alayhi wa sallam said:

“The seven Heavens compared to the Kursee (the Chair) is like a ring which is thrown into a desert. And such is the magnitude of the ‘Arsh (the Throne of Allaah) compared with the Kursee.” [5]

He sallallaahu ‘alayhi wa sallam also said:

“I have been given permission to relate to you about the Angels of Allaah – the Most High – that carry the ‘Arsh (Throne). Between one of the Angel’s ear and shoulder is a distance of seven hundred year journey.” [6]

And he sallallaahu ‘alayhi wa sallam also said:

“Al-Baytul-Mamoor is in the seventh heaven [directly above the Ka ‘bah]. Each day seventy thousand angels enter it, and they will not return until the Day of Resurrection.” [7]

So: “the need of the servants for this (type of) knowledge is greater then every other need; end it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the only One Who deserves to be worshipped, their Creator – with His Names, His Attributes and His Actions, and that He – along with all that – is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allaah, to the exclusion of the creation … So the people who know Allaah the best, are the ones who best follow the way to Him; and know best whet lies at the end of the way.” [8]

1.Related by al-Bukhaaree (1/126) and Muslim (no.1599) from an-Nu’maan ibn Basheer radiallaahu ‘anhumaa.
2. Jaami’ al-‘Uloom wal-Hikam (p120).
3. Jaami’ al-‘Uloom wal-Hikam (p.120).
4. Hasan: Related by Ibn Maajah (no.4190) and at-Tirmidhee (2/51),who authenticated it, from Abu Dharr radiallaahu ‘anhu.
5. Saheeh: Related by Ibn Abee Shaybah in Kitaabul-‘Arsh (1/114) and al-Bayhaqee in as-Asmaa was-Sifaat (p 290), from Abu Dharr radiallaahu ‘anhu. The hadeeth is authentic due to its various routes of transmission – as Shaykh al-Albaanee has explained in as-Saheehah (no.109).
6. Saheeh: Related by Abu Daawood (no.4727) and al-Bayhaqee in as-Asmaa was-Sifaat, (no.398), from Jaabir radiallaahu ‘anhu. It was authenticated by Imaam adh-Dhahobee in al-‘Uluww (p.58).
7. Saheeh: Related by Ahmad (3/153), from Anas radiallaahu ‘anhu. And the addition is related by Ibn Jareer at-Tabaree in his Tafseer (11/27). The hadeeth was authenticated by al-Albaanee in as-Saheehah (no.477).
8. Sharhul-‘Aqeedatit-Taahawiyyah (p.27) of Imaam Ibn Abil-‘lzz.

The Qur’an is the Speech of Allah – by Abu Muhammad al Maghribee [Audio|En]

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Listen / Download Mp3 Here (Time 1:06:14)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-quran-is-the-speech-of-allah-abu-muhammad-al-maghribi.mp3]

Sometimes Allâh refers to Himself by “We” or “Us” – Dr. Saleh as Saleh

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One may notice that sometimes Allâh refers to Himself by We or Us. This is not an indication of different “personalities” or “forms” of Allâh as it is the case in the Trinity concept of the Catholic Church. Allâh (God) is One.

The use of We and Us is always associated with verses referring to Allâh’s Greatness in His Lordship e.g. Creation, Power, Might, etc… This is very common in the Arabic Language. a king issues orders or statements by saying “We” or “Us.” The power and might of any king is imperfect. Allâh Glorification of Himself is Perfect because He is Perfect.

In His address to mankind by calling them to direct their worship to Him, Allâh always refers to Himself by I, Me and Myself.

All of this is well understood in Arabic and also in other Semitic languages. Even in English, there is the “Royal We and Us” as we hear it from statements by members of the Royal Family in England and elsewhere. To Allâh, however, belongs the Best Examples, Names, Attributes, and Actions.

Tafseer – Surah An–Nabaa – Dr Saleh as Saleh rahimahullaah based on the explanation of Shaykh ibn Uthaymeen rahimahullaah

The Meaning of Allaah’s Most Beautiful Names – Dr Saleh as Saleh [Audio|En]

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Based upon the work of Shaykh Ibn Al-‘Uthaymeen
Explained by Dr Saleh As-Saleh, rahimahumaa Allaah

The full transcription of these excellent audio series will be released soon as a PDF, inshaa Allaah

Knowing Allaah – Saleh-As-Saleh

The Names are all Husna – part 1 – Saleh-As-Saleh

The Names are all Husna – part 2 – Saleh-As-Saleh

The Meaning of Names – 01 to 50 – Saleh-As-Saleh

The Meaning of Names – 51 to 74 – Saleh-As-Saleh

The Meaning of Names – 75 to 92 – Saleh-As-Saleh

The Meaning of Names – 93 to 100 – Saleh-As-Saleh

The Meaning of Names – 101 to 112 – Saleh-As-Saleh

The belief in the Existence of Allaah – Shaykh Ibn Uthaymeen

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It is the full attestation that Allaah, The One free of all imperfection, The Most High, exists. No one openly denied the existence of Allaah, The Mighty and Majestic, except by way of haughtiness. Otherwise it is impossible for any reasonable person to claim that this creation was appeared by chance or it came into existence without a cause, due to the fact that this is something impossible to occur as agreed upon by the people of sound intellect.

Indeed the existence of Allaah, The Mighty and Majestic, is something proven by all kinds of evidences:

(i) Rational
(ii) Fitriyyah [from Fitrah: Natural disposition],
(iii) Legal, and
(iv) Hissiyyah [from Hiss: What is experienced and perceived].

All of these four evidences prove the existence of Allaah, The Mighty and Majestic.

As for the intellectual proof, then it is that we witness the existence of this universe and what occurs in it from things which is rather impossible for any creature to do. The existence of creation: the heavens, the earth and what is in them from the stars, mountains, rivers, trees, the speaking, the speechless, and so forth. How did this existence come into being? Did it appear by chance? Or did it occur without a cause? Or did it bring itself into existence? These are three possibilities whereby the intellect does not accept a fourth possibility. All of these possibilities are futile and false.

As for it appearing by chance, then this is something that the intellect as well as reality itself denies, because you cannot bring such magnificent creation into existence just by chance; there must be a cause for each effect. Furthermore its astounding arrangement and harmonious order that has no conflict or collision within it, makes it impossible that it all came about randomly. This is because that which would come into existence by chance, its development would not be ordered because all of it is random and by chance.

As for the possibility that creation brought itself into existence, then it is also clearly impossible. This is because before its existence, creation did not exist, it was nothing; and that which is nothing cannot bring into existence that which does not exist.

As for the third possibility that this existence came to exist without a cause, then the meaning is the same as our saying that it appeared by chance; and this, as preceded, is impossible.

It remains to be said that existence has someone who brought it into being, and He is Allaah, The Mighty and Majestic. He, The Most High, Says:

Were they created by nothing? Or were they themselves the creators? (did they create themselves?) Or did they create the heavens and the earth? Nay, they have no certainty? [Qur’aan, soorat at-Toor (52): 35-36].

Hence, this creation rationally proves the existence of Allaah, The Mighty and Majestic.

As for the proof of the natural disposition for the existence of Allaah, then it is so evident that it does not require a proof. This is because man is created upon the natural disposition (Fitrah) of belief in his Rabb. The Prophet (Sallallaahu alaihi wa sallam) said:

“Every child is born upon the natural disposition, then his parents change him into a Jew, or a Christian, or a Majian.” [35]

That is why in case something suddenly befalls upon a person in this life such that it may destroy him, he would say with his tongue and without feeling: “O Allaah!” or “O Rabb!” or the like. This proves that the innate nature of man has been created upon the belief in the existence of Allaah, The Mighty and Majestic.

As for the proof of the Hiss (i.e What is experienced and perceived) for the existence of Allaah, then it is very often that we hear of supplications being answered by Allaah. Also the person himself who calls upon Allaah, his supplications are indeed responded to. Many are those who invoked Allaah and said: “O [Yaa] Rabb,” and behold! They saw response was right before his eyes! Indeed in the Qur’aan there are many examples for this, like the Saying of Allaah, The Most High:

And (remember) Ayyub (Job), when he cried to his Rabb: “Verily, distress has seized me, and you are the Most Merciful of all those who show mercy”. So We answered his call, and We removed the distress that was on him. [Qur’aan, soorat al-Anbiyaa’ (21): 83-84].

In addition, there are many other examples from the Sunnah, one of which is the Hadeeth reported by Anas ibn Maalik in which he said:

“A man [a bedouin Arab] entered the mosque on the day of Jum’ah whilst the Prophet (Sallallaahu alaihi wa sallam) was delivering the Khutbah, and said: ‘O Messenger of Allaah, property is being destroyed, and the passages have become blocked, so supplicate Allaah to send rain down upon us.’ The Prophet (Sallallaahu alaihi wa sallam) raised his hands and then said: ‘O Allaah send down rain upon us; O Allaah send down rain upon us.’ The sky was clear without any cloud in it. The Prophet (Sallallaahu alaihi wa sallam) did not come down from his pulpit except that rain was flowing from his beard, may Allaah’s Salaat and Salaam be upon him. There was a downpour of rain for one week. Then on the succeeding Friday a man (the same man or someone else) entered the mosque and said: ‘O Messenger of Allaah, the houses are collapsing and wealth is being flooded, so supplicate Allaah to stop the rain for us.’ The Prophet (Sallallaahu alaihi wa sallam) raised his hands and began to say: ‘around us and not upon us,’ pointing with his hands, and he did not point to any direction except that it cleared.” [36] People then stepped out walking in the sunshine.

Many are the supplications which a person calls upon his Rabb (Allaah) to be answered are indeed responded to. This is a proof contained in what is experienced and perceived for the existence of Allaah, The Mighty and Majestic.

As for the Shar’ee proof for the existence of Allaah, then it is beyond being enumerated. Indeed the Qur’aan in its entirety as well as all of the affirmed Ahaadeeth in their legal and informative nature, proves the existence of Allaah, The Mighty and Majestic, as Allaah Says concerning the Sublime Qur’aan:

Had it been from other than Allaah, they would have surely found therein much discrepancy. [Qur’aan, soorat an-Nisaa’ (4): 82].

The belief in the existence of Allaah, is one of the matters that comprise(s) the belief in Allaah. As for the belief in Allaah’s Ruboobiyyah, Uloohiyyah, Names and Attributes, then a detailed discussion of these branches of Tawheed has preceded.

References

[35] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree,vol.2, no.467.
[36] Collected by al-Bukhaaree in his Saheeh, vol.2, no.55, and Muslim, vol.2, no.1955.

Translated by Dr Saleh as Saleh rahimahullaah

Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

الصَّمَد As-Samad: One of the Names of Allaah

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

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

—

“Allāh is As-Samad” – Shaykh ibn Uthaymeen

Concerning his statement: “Allāh is As-Samad“

This is a clause of continuation, after He mentioned Al-Ahadai’yyah (the oneness), he mentioned As-Samadiyyah, and used a definite clause for both, to indicate exclusivity. That is Allah, alone, is As-Samad.

What is the meaning of As-Samad?

It is said that As-Samad means He is the Perfect One, in His Knowledge, His Power, His Wisdom, His ’Izzah (Honor and Might), His Sovereignty and in all His Attributes.

It is also said: As-Samad is the one who does not have any cavity – that is without intestines nor abdomen. That is why it is said: The Angels are Samad because they do not have cavities; they do not eat nor drink. This meaning is related from Ibn ’Abbas, may Allah be pleased with him.[1] And this does not negate the first meaning, because it indicates His self sufficiency from all of His creation.

And it is said: As-Samad has the meaning of the Ma’ful form, that is Al-Masmudu ilaihi;He who is betaken to by the creation of their needs, with the meaning that they incline to Him and they reach out for Him, and surrender their needs to Him. So it has the meaning of the everyone is in need of.

These interpretations do not contradict one another in relation to Allah, the Mighty and Sublime, and as such we say that each of these meanings are affirmed due to the lack of contradiction among them. We interpret it with a comprehensive interpretation; we say As-Samad is the One Who is Perfect in His Attributes, the One whom all His creatures are in need of; they are dependent upon Him. Therefore, the tremendous meaning of the word As-Samad becomes clear to you. He is the One independent of any need from all other than Him, Perfect in all of What is attributed to Him, and that all other than Him is in need of Him.

If somebody says to you: “Allah rose above the Throne, does His rising above the Throne mean that He is in need of the Throne, such that if the Throne was removed, He would fall?” The answer is no! Never! Because Allah is Samad, perfect without need of the Throne. Rather the Throne, the heavens, the Kursi and all creatures are in need of Allah; He is independent of any need from them. We derive this from the word As-Samad.

If somebody asks: “Does Allah eat and drink?” I say: Never; because Allah is Samad.” With this, we recognize that the word As-Samad is a word that covers all the perfect Attributes of Allah, and it relates to all the imperfect attributes of the creatures. That is why the are in need of Allah, the Mighty and Sublime.

References :

[1] Reported by Ibn Abi ’Asim in As-Sunnah (665) with a weak Chain of transmission from Ibn Abbas. It is authentically transmitted from Mujahid; “As-Samad: the one without an abdomen as is in As-Sunnah of Ibn Abi ’Asim (673) and Ibn Kathir authenticated its report from the Companion ‘Abdullah bin Buraidah.

Source : Al-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Shaykh Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors

 

Allaah’s Perfection : Mercy and Justice – Dr. Saleh as Saleh [Audio|En]

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Based upon the hadeeth qudsi ‘O My slaves’

On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (Sallallaahu ‘alayhi wa sallam) is that among the sayings he relates from his Lord (may He be glorified) is that He said:

O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, 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 would not increase My kingdom in anything. O My servants, were the first of you and the 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 would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.

It was related by Muslim (also by at-Tirmidhi and Ibn Majah).

Loving Allaah and gaining His Love – Shaykh al-Albaani

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Source: bidaayat us-sool fi tafdheel ir-rasool – …the superiority of the Messenger (of Allaah) (sallAllaahu ‘alayhi wa sallam) – page no. 5-7

~

Shaykh al-Albaani (rahimahullaah) says in his introduction:

“Know, O Muslim brother, that it is not possible for anyone to rise to this station of loving Allaah and His Messenger [sallAllaahu ‘alayhi wa sallam] except bytawheed (singling out) of Allaah, the Most High, alone in His worship, and by singling out the Prophet (sallAllaahu ‘alayhi wa sallam) alone for following from among the servants of Allaah, due to (Allaah’s) statement: ‘He who obeys the Messenger (Muhammad (sallAllaahu ‘alayhi wa sallam)) has indeed obeyed Allaah’[1] and His statement ‘Say (O Muhammad (sallAllaahu ‘alayhi wa sallam)to mankind): ‘If you (really) love Allaah then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you.’’[2] And (the Prophet) (‘alayhi ssalaat wa ssalaam) said: ‘No, by the One in whose Hand my soul is, if Moosaa was alive, he would have no choice but to follow me.’[3]

I say: so if someone like Moosaa, the one who Allaah spoke to (directly), cannot follow other than the Prophet (sallAllaahu ‘alayhi wa sallam), then can anyone else do that? Hence, this is one of the definite evidences of the obligation of singling out the Prophet (sallAllaahu ‘alayhi wa sallam) in following, which is one of the requirements of the shahaada (testimony): ‘anna muhammad ar-rasoolullaah (that Muhammad is the Messenger of Allaah)’ [sallAllaahu ‘alayhi wa sallam]. Therefore, Allaah, the Blessed and Most High, in the before-mentioned aayah, made following him (sallAllaahu ‘alayhi wa sallam) alone to be a proof of Allaah’s love for (the follower). And there is no doubt that whoever Allaah loves, Allaah is with him in everything, as occurs in the authentichadeeth al-Qudsi:[4] ‘(Allaah says), ‘My slave does not come near to me with anything more beloved to me than that which I have made obligatory upon him, and My slave continues to come near me with supererogatory deeds until I love him; and when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he grasps and his leg with which he walks.[5]And if he asks me, I will surely give him, and if he seeks refuge in Me, I will surely protect him . . .’[6]

And if this divine care is only for the beloved slave of Allaah, it is obligatory upon every Muslim to take the means which will make him beloved to Allaah, namely following the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) alone; and just by that, he will attain special care from his Mawlaa[7], the Blessed and Most High. Don’t you see that it is not possible to know the obligatory duties and distinguish them from the supererogatory acts except by following him (sallAllaahu ‘alayhi wa sallam) alone? And indeed there is no doubt that the more the Muslim learns about the biography of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and knows of his pleasant nature and virtues, the more his love for him [sallAllaahu ‘alayhi wa sallam] will be and the more extensive and comprehensive his following of him [sallAllaahu ‘alayhi wa sallam] will be.”

[1] Surat un-Nisaa, 4:80
[2] Surah Aal ‘Imraan, 3:31
[3] Shaykh al-Albaani adds the following footnote: “Ad-Daaramee, Ahmad andAbu Nu’aym narrated it from the hadeeth of Jaabir bin ‘Abdillaah, and it is ahasan (good) hadeeth as I clarified in ‘Al-Mishkaah’ and others”
[4] a hadeeth in which the Prophet (sallAllaahu ‘alayhi wa sallam) narrates Allaah’s Speech from Him
[5] i.e., Allaah directs his hearing, sight, actions with his hand and his walking to only that which is good; refer to Explanatory Notes on Imaam an-Nawawee’sForty Ahaadeeth (Revisited) by Shaykh Muhammad ibn Saalih al-‘Uthaymeen(rahimahullaah), p. 250-251
[6] Saheeh al-Bukhaari #6502
[7] Lord, Helper, Protector, etc.; refer to Translation of the meanings of the Noble Qur’aan in the English Language by al-Hilaali/Khaan

~

asaheeha translations

From those Mannerisms that are Obligatory with Allaah Ta’ala – Shaykh al Albaani

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Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

From those Mannerisms that are Obligatory with Allaah

136 – From Qateelah bint Seefee a woman from Juhaynah who said:

‘Indeed a monk came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘You people commit Shirk! You say whatever Allaah wills and whatever you will, and you say I swear by the Ka’abah.’

So the Prophet –sallAllaahu alayhi wa sallam– said: ‘Say whatever Allaah wills, thenwhat you will, and say I swear by the Lord of the Ka’abah.’

Narrated by Tahawi in ‘al-Mushkil’ and al-Hakim and al-Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

137 – From Hudhayfah who narrates the same hadeeth: ‘Whereby the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘Do not say: whatever Allaah wills and what so and so wills, but rather say: whatever Allaah wills then what so and so wills.’

Narrated by Abu Dawood and Tahaawi  in  ‘Mushkil al-Athaar’ and Bayhaqi and Ahmad. Al-Albaani said its chain is Saheeh.

Rabaee bin Harash followed up Abdullah bin Yasser on the authority of Hudhayfah bin al-Yamaan who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘I saw in a dream that I met some people of the book and they said you are a blessed people if it were not that you say, whatever Allaah wills and what Muhammad wills’, so the Prophet –sallAllaahu alayhi wa sallam– said: ‘Indeed I used to dislike that for you to say whatever Allaah wills then what Muhammad wills’

Narrated by Ibn Majah and Ahmad, Shaykh al-Albaani said that from what is apparent the hadeeth is authentic.

138 – From at-Tufayl bin Sakhbrah the brother of Aeysha from the same mother: ‘That he saw what a sleeping person sees (dreams), it was as if he passed by a group of  the Jews.  He asked: ‘Who are you?’

They said: ‘We are Jews.’

So he said: ‘Indeed you are the people, if only you did not claim that Uzayr is the son of Allaah.

The Jews said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

Then he passed by a group of the Christians.  He asked: ‘Who are you?’

They said: ‘We are Christians.’

So he said: ‘Indeed you are the people, if only you did not claim that the Messiah is the son of Allaah.

The Christians said: ‘And you are the people, if only you did not say: ‘Whatever Allaah wills and what Muhammad wills!’

In the morning he informed those whom he informed, then the Prophet –sallAllaahu alayhi wa sallam– came and he informed him of what he saw in the dream.

The Prophet –sallAllaahu alayhi wa sallam– asked him: ‘Did you inform anyone?’

He answered: ‘Yes.’

After the Messenger –sallAllaahu alayhi wa sallam– had prayed he gave them aKhutbah, and praised Allaah and glorified Him, then he –sallAllaahu alayhi wa sallam–said:

‘Indeed Tufayl saw a dream, and he informed whosoever from amongst you, and indeed you used to say a statement, and shyness used to prevent me from prohibiting you from it.’

Then he –sallAllaahu alayhi wa sallam– said: ‘Do not say: whatever Allaah wills andwhat Muhammad wills.’

Narrated by Ahmad.

139– From Ibn Abbas who said: A man came to the Prophet –sallAllaahu alayhi wa sallam– to ask about something then he said: ‘Whatever Allaah wills and what you will.’

So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Have you made me an equal with Allaah (in another wording: a partner)?! No, but rather, what Allaah Alone wills.’

Narrated by Bukhari in ‘al-Adab al-Mufrad’, Ibn Majah, Tahawi in ‘al-Mushkil’, Bayhaqi, Ahmad, Tabrani and Albaani said its chain is Hasan.

The Fiqh of the Hadeeth:

I (Albaani) say: ‘In these Ahadeeth we find, that when a man says to someone else: ‘Whatever Allaah wills and what you will’ then this is regarded as Shirk in the Sharia’. This is from Shirk in wording, because it is presumed that the will of the slave of Allaah is that of the level of the will of the Lord – Subhanahu wa Ta’ala; the reason being that there is a connection between the two wills.

The like of this are the statements of some of the common folk and those similar to them who claim to have knowledge: ‘I have no one except Allaah and you’, and ‘we have relied upon Allaah and you.’

Likewise are the statements of some of those who deliver  lectures: ‘In the name of Allaah and the country.’ Or ‘In the name of Allaah and the people.’ And there are various other similar wordings of Shirk which it is obligatory to stop using, and to repent from using them; in order to have correct manners with Allaah – Tabaraka wa Ta’ala.

Indeed many of the common folk have been negligent of this noble mannerism, likewise there are of the specific people (who claim to have knowledge) who justify their utterances such as these statements of Shirk.  Like calling on other than Allaah at times of hardship, and seeking help from the dead from amongst the righteous people and swearing by them and not by Allaah – Ta’ala, and swearing by them above Allaah– Azza wa Jal.

When a scholar of the Book and the Sunnah criticizes them for this, rather than helping the scholar to forbid the evil, they show enmity by criticizing  him, and they say: ‘Indeed the intentions of these people who call on other than Allaah is good! And actions are but by intentions, as found in the hadeeth!

So they are ignorant or pretend to be ignorant – to please the common folk – they claim that the intention is good, you find this amongst the previously mentioned people; and it does not make an evil action into a good action.

The meaning of the previously mentioned Ahadeeth is that good actions are with sincere intentions, not that actions which oppose the Sharia’ are converted to legislated good actions due to being similar to a good action, this is something which only an ignorant biased person says!

Do you not see that if a man prays towards a grave; then this would be an evil action even though he is praying; and this is due to his opposition to the Ahadeeth and the Aathaar which are mentioned about the prohibition against facing a grave for prayer.

So would an intelligent person say: to the one who returns to face the grave – after having knowledge that the Sharia’ has prohibited this – that his intention is good and his action is permissible?

This would never happen,  also those who seek deliverance and aid with other than Allaah, forgetting Allaah Ta’ala due to the circumstances in which they are in, they are in need of Allaah’s aid and help much more.

It is not intelligible that their end will be good, let alone that their action will be good, while they continue upon this evil knowingly.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1 hadeeth nos. 136-139 p.263 – 267]

Shaytan inspires with doubts like ‘Who Created Allaah ?’ – Shaykh al Albanee

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Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

Shaykh al-Albani refutes this doubt by researching the following Ahadeeth:

On the authority of ‘Aa’ishah –Radi Allaahu anha– who said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘If the Shaytan comes to one of you and says: ‘Who created you?’ say ‘Allaah.’ Then he will say: who created Allaah? So if one of you finds this situation then say: ‘I have believed in Allaah and His Messengers.’ This doubt will then leave you.’

Narrated by Ahmad graded Hasan by Albani [saheehah 116]

In another narration also in Saheehah (Hadeeth No.117), the Prophet -sallAllaahu alayhi wa sallam- said: ‘The Shaytan comes to one of you and says: ‘Who created this? Who created that? Who created this?Until he says who created your lord? So if this reaches you then seek refuge in Allaah and it will end.’

Narrated by Bukhari, Muslim and Ibn Sunni.

In the wording narrated by Abu Hurairah, the Messenger of Allaah –sallAllaahu alayhi wa sallam– said:

‘The people will question one another so much that one of them will say: So Allaah created the creation, then who created Allaah Azza wa Jal? So if they say this, then say:

قُلْ هُوَ اللَّهُ أَحَد ٌ ,اللَّهُ الصَّمَد ُ, لَمْ يَلِدْ وَلَمْ يُولَد ْ, وَلَمْ يَكُن لَّهُ كُفُوًاأَحَدٌالإخلاص: ١ – ٤

<< Say: He is Allaah, The One. Allaahus-Samad, He does not beget nor was he begotten, and there is none like unto Him. >>

Then he should spittle to his left three times and seek refuge from the Shaytan.

Narrated by Abu Dawood & Ibn Sunni and graded Hasan by Albani.

Then Shaykh Albani comments by saying:

Fiqh al-Hadeeth:

These authentic Ahadeeth indicate that it is obligatory for the one Shaytan whispers to, by saying ‘who created Allaah?’, that he turns away from debating with him and responds with what wasmentioned in the previous Ahadeeth, the summary of which is:

I have believed in Allaah and His Messengers. ‘He isAllaah, The One, Allaahus-Samad, He does not beget nor was He begotten, and there is none like unto Him.’ Then he should spittle to his left three times and seek refuge from the Shaytan. This (then) stops him from being carried away by the whisperings of Shaytan.

I truly believe that whoever does this sincerely, out of obedience to Allaah and His Messenger, these whisperings will definitely leave him and his Shaytan will be defeated due to the saying of the Messenger of Allaah –sallAllaahu alayhi wa sallam–: ‘Then this doubt will leave you.’

This noble prophetic teaching is more beneficial and more definitive against whisperings than intellectual debate in this issue, since it is very rare that such a debate will be beneficial. What is sad is that the majority of people are neglectful of this noble prophetic teaching! So take heed O Muslims, learn the Sunnah of your Prophet and implement it, in it is cure and honour for you.’

[Silsilah Saheehah: 118]

Click the below link to read the PDF document:

Shytaan inspires with doubts like ‘Who Created Allaah?’ – Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani [PDF]

Having Good Thoughts About Allah : by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin

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Compilation of Tweets from the lecture, “Having Good Thoughts About Allah” by Dawud Adib (hafidhahullah) 

Having good thoughts of Allah is an enormous act of worship and has a lofty position for those seeking to get close to Allah. It is one of the obligations of Tawheed; in fact, the Tawheed of the slave will not be correct except by having good assumptions of Allah

Having good assumptions of Allah brings about praiseworthy effects and beneficial fruits in this life and the next

Jaabir (radhiyAllahu ‘anhu) said, “Three days before the Messenger (sallAllahu ‘alayhi wa sallam) died he said, ‘Do not allow anyone of you to die except that he is perfecting his assumptions about Allah.’”

Side Benefit: The ‘Ulamaa` pay close attention to those statements and actions of the Prophet (sallAllahu ‘alayhi wa sallam) that happen close to his death by days, weeks or months because the revelation is about to cease

Having good thoughts about Allah will produce good actions; and this comes from having knowledge of Allah – one is the result of the other.

Hasan al-Basree (rahimahullah) said, “Verily, when the believer perfects his thoughts about his Rabb, he would have perfected his actions and the faajir is the one who has corrupted his thoughts of his Lord, so his actions will also be corrupted.”

Deeply reflect upon this consistent, strong connection between having good thoughts of Allah and good actions. It is based upon having good knowledge of Allah, specifically about his Lofty Names and Perfect Attributes.

If you know the Name of Allah, Al-Ghaffaar, then you have to perfect your thoughts about Him when you make istighfaar.

If you deeply ponder upon His Beautiful Name, At-Tawwaab and that Allah will accept the repentance of His servants and pardon them for their offences, then it is upon you to perfect your assumptions of Him, that He will accept your repentance regardless of what your offense is

If some of the calamities of this world or pain afflicts you, even some of those diseases that are called incurable or fatal, it is upon you to perfect your assumptions about Allah, that He is Ash-Shaafee and there is no remedy or healing except His healing.

“Who has created me, and it is He Who guides me; And it is He Who feeds me and gives me to drink. And when I am ill, it is He who cures me; And Who will cause me to die, and then will bring me to life (again)” [Soorah ash-Shu’araa` :78-81]

These aayaat indicate that Ibraaheem (‘alayhis salaam) had good thoughts about Allah. He did not attribute becoming sick to Allah as he attributed creation, guidance and sustenance to Him. He did not say “when Allah makes me ill” – he attributed this to himself

In your du’aa to Allah for the good things of this dunyaa and aakhirah, you must perfect your thoughts about Allah that He will answer you

“And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship will surely enter Hell in humiliation!” [Soorah Ghaafir: 60]

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge) I respond to the invocations of the supplicant when he calls on Me.” [Soorah al-Baqarah: 186]

Having good thoughts about Allah is from the most tremendous blessings and greatest bounties that Allah gives to whomever He wishes

Ibn Abi Dunyaa (rahimahullah) said in “Having Good Thoughts AboutAllah”: ‘Abdullah Ibn Mas’ood (radhiyAllahu ‘anhu) said, “I swear by The One Who there is none worthy of worship but Him. A believing slave has not been given anything better than having good assumptions about Allah.”

Then he (Ibn Mas’ood) said, “And I swear by the One Who there is nothing worthy of worship but Him, that there is no slave who perfects his assumption of Allah except that Allah will give him what he assumed and all of that good is in the Hand of Allah.”

It is said that whoever is more knowledgeable of Allah will be the most fearing of Him and whoever is most fearing of Him will be foremost in acts of worship and will be furthest from acts of disobedience

As Allah says, “It is only those who have knowledge among His slaves that fear Allah.” [Soorah Faatir :28]

Indeed, having good thoughts is constructed upon perfecting your knowledge and understanding of Allah. This produces good actions and obedience, and will be your share and portion of the People of Eemaan; this is a description of the People of Eemaan

The munaafiqoon and mushrikoon have no share regarding having good thoughts of Allah. In fact, they have bad thoughts of Allah

It is a sign of nifaaq and kufr to have bad thoughts of Allah because those who have bad thoughts of Him are those who do not believe in Him

“And that He may punish the Munaafiqoon, men and women, and also the Mushrikoon men and women, who think evil thoughts about Allah for them is a disgraceful torment, and the Anger of Allah is upon them, and He has cursed them and prepared Hell for them and worst indeed is that destination.” [Soorah al-Fath :6]

Thus, the scholars have said that there is no punishment mentioned in the Qur’aan more severe than that for having bad thoughts about Allah

They have bad thoughts of Allah due to their disbelief in Allah, their corrupted ‘Aqeedah and the deviation in their hearts

These tremendous benefits were taken from the lecture, “Having Good Thoughts of Allah” by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin al-‘Abbaad(hafidhahumullah)

Posted from : mpubs.org/forum

The Jews Say That Allah’s Hand is Tied up! : Tafseer Ibn Katheer

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Tafsir Ibn Kathir (Abridged) – Al-Ma’idah surah 5© Darussalam 2000

(64. The Jews say: “Allah’s Hand is tied up.” Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends as He wills. Verily, the revelation that has come to you from your Lord makes many of them increase in rebellion and disbelief. We have put enmity and hatred among them till the Day of Resurrection. Every time they kindled the fire of war, Allah extinguished it; and they (ever) strive to make mischief on the earth. And Allah does not like the mischief-makers.)

(65. And if only the People of the Scripture had believed and had Taqwa, We would indeed have expiated for them their sins and admitted them to Gardens of pleasure (in Paradise).)

(66. And if only they had acted according to the Tawrah, the Injil, and what has (now) been sent down to them from their Lord (the Qur’an), they would surely have gotten provision from above them and from underneath their feet. And among them is a Muqtasid Ummah, but for most of them; evil is their work.)

Allah states that the Jews, may Allah’s continuous curses descend on them until the Day of Resurrection, describe Him as a miser. Allah is far holier than what they attribute to Him. The Jews also claim that Allah is poor, while they are rich. `Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah’s statement,

(The Jews say, “Allah’s Hand is tied up.”) “They do not mean that Allah’s Hand is literally tied up. Rather, they mean that He is a miser and does not spend from what He has. Allah is far holier than what they attribute to Him.” Similar was reported from Mujahid, `Ikrimah, Qatadah, As-Suddi and Ad-Dahhak. Allah said in another Ayah,

(And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.) In this Ayah, Allah prohibits stinginess and extravagance, which includes unnecessary and improper expenditures. Allah describes stinginess by saying,

(And let not your hand be tied (like a miser) to your neck. ) Therefore, this is the meaning that the Jews meant, may Allah’s curses be on them. `Ikrimah said that this Ayah was revealed about Finhas, one of the Jews, may Allah curse him. We mentioned before that Finhas said,

(“Truly, Allah is poor and we are rich!”) and that Abu Bakr smacked him. Allah has refuted what the Jews attribute to Him and cursed them in retaliation for their lies and fabrications about Him. Allah said,

(Be their hands tied up and be they accursed for what they uttered.) What Allah said occurred, for the Jews are indeed miserly, envious, cowards and tremendously humiliated. Allah said in other Ayat,

(Or have they a share in the dominion Then in that case they would not give mankind even a Naqir. Or do they envy men for what Allah has given them of His bounty Then, We had already given the family of Ibrahim the Book and the Hikmah, and conferred upon them a great kingdom.) and, n

(Indignity is put over them.)

Allah’s Hands are Widely Outstretched

Allah said next,

(Nay, both His Hands are widely outstretched. He spends (of His bounty) as He wills.) Allah’s favors are ample, His bounty unlimited, as He owns the treasures of everything. Any good that reaches His servants is from Him alone, without partners. He has created everything that we need by night or by day, while traveling or at home and in all situations and conditions. Allah said,

(And He gave you of all that you asked for, and if you count the blessings of Allah, never will you be able to count them. Verily, man is indeed an extreme wrongdoer, an extreme ingrate.) There are many other Ayat on this subject. Imam Ahmad bin Hanbal said that `Abdur-Razzaq narrated to him that Ma`mar said that Hammam bin Munabbih said, “This is what Abu Hurayrah narrated to us that the Messenger of Allah said,

(Allah’s Right Hand is perfectly full, and no amount of spending can decrease what He has, even though He spends by night and by day. Do you see how much Allah has spent since He created the heavens and earth Yet surely it has not decreased what He has in His Right Hand. His Throne is over the water and in His Other Hand is the hold by which He raises and lowers.) He also said, قُولُ اللهُ تَعَالى:

(Allah said, `Spend and I will spend on you.’)” This Hadith was recorded in the Two Sahihs.

My Young Daughter Constantly asks me, ‘Why can’t we see Allah in this life?’ – Shaykh Saalih Al-Fawzan

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An Exclusive Translation for Sisters Upon Al-Istiqaamah

Shaykh Al-Fawzan was asked on behalf of a young girl the following question: [1]

My young daughter constantly asks me, ‘Why can’t we see Allah in this life?’ What is the best answer to give her as she is young?

The Shaykh (May Allah preserve him) said,

Say to her, ‘This is because you are not able to see him [in this life]. You would burn to pieces.’ It is not possible for a created being to see Allah in this life. Whereas in the Hereafter Allah gives the believer the strength and ability so he is able to see Allah. Yes.

In another place Shaykh Al-Fawzan mentions: [2]

“The Jahmiyyah and the Mu’tazilah, all of them, reject Ar-Ru’yah (the seeing of Allah) in the Hereafter. Another group exists who say, ‘Verily Allah is seen in this life and in the Hereafter.’ This is a position that is held by some of the Sufis.

The third position, and this is the true and correct stance, is that Allah, the Mighty and Majestic will be seen in the Hereafter by the people of paradise as is found in the ahadeeth that have been narrated upon the Prophet (peace and blessings be upon him) and which have reached the level of Mutawaatir (such a great number of ahadeeth it is not possible that they have all been invented). However, in this life, then verily Allah cannot be seen because the people cannot endure and survive seeing Him, the Exalted in this life. When Moosa (peace and blessings be upon him) asked to see Allah, the Exalted, in this life, Allaah said:

“And when Moses arrived at Our appointed time and his Lord spoke to him, he said, “My Lord, show me [Yourself] that I may look at You.” [Allāh] said, “You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, “Exalted are You! I have repented to You, and I am the first of the believers.” [Al-A’raaf: 143]

The solid mountain became dust due to the Greatness of Allah, the Mighty and Majestic. So how can a human being withstand seeing Allah [in this life]?”

References:

(1)  sahab.net/forums/index.php?showtopic=119604
(2)  Shaykh Al-Fawzan’s explanation of Al-Haa’iyyah, p. 78-79

Taken from http://uponistiqaamah.blogspot.com

In the Company of Allaah: Confirming that Allaah is with His Creation – Aqeedah Al-Waasitiyyah : Shaykh Ibn Al-‘Uthaymeen

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Shaykh Ibn Al-‘Uthaymeen
Translated by Abu az-Zubayr Harrison authentic-translations.com
From Shaykh Ibn Al-‘Uthaymeen’s explanation of the famous book “Al-‘Aqeedah Al-Waasitiyyah” by Ibn Taymiyyah.

Contents

The First Verse

Topic 1 : The Categories of Allah Being with His Creation
Topic 2 : Is Allah Actually with Creation or Metaphorically?
Topic 3 : Is It a Personal Characteristic of Allah or an Action?
Topic 4 : Does It Contradict Allah Being above His Creation?
Topic 5 : The Error of Those Who Say Allah is Physically with Us

The Second Verse
The Third Verse
The Fourth Verse
The Fifth Verse
The Sixth Verse
The Sevent h Verse
The Advantages of Allah Being with Us

Combining between Allah Being with Creation & Above Creation on His Throne

Confirming Allah is above the Heavens, High above Creation
Confirming Allah is with Creation
The Combination of Both Concepts

Appendix: Our Lord’s Descent

Click the below Link to read or download the PDF

In the Company of Allah Confirming that Allah is with His Creation-Shaykh Uthaymeen [PDF]

[Q/A] Did Iblis see Allah when he was amongst the Angels? – Shaykh Falaah [Audio|Ar-En]

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Listen / Download mp3: (1.5 min audio)

Both His hands are right-handed – Shaikh Al-Albaanee

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Fataawaa of Shaikh Al-Albaanee
Translated and Arranged by: Isma’eel Alarcon [ Al-Asaalah , Issue #4]

Question:

How can we make a combination between the report “with His left Hand” , mentioned in the hadeeth of Ibn ‘Umar, radyAllaahu ‘anhumaa, in Saheeh Muslim and his, sallAllaahu ‘alayhi wa sallam, saying: “And both His hands are right-handed?”

Answer:

There is no contradiction between the two hadeeths that is apparent on the outset. Thus his, sallAllaahu ‘alayhi wa sallam, saying: “And both His hands are right-handed” is an affirmation of Allaah’s statement:

“There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All- Seer.” [Surah Ash-Shooraa: 11]

So this description, which the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, has informed us of is an affirmation of Allaah’s removal from any anthropomorphic qualities. Thus, the hand of Allaah is not like the hand of a human being – left-handed and right-handed. On the contrary, both His hands are right-handed, may He be far removed from any defects.

As for the other point, then it is that the report: “with His left hand” is shaadh , [12]  as I have clarified in the checking of “ Al-Mustalahaat-ul-Arba’ah Al-Waaridah feel-Qur’aan ” (no. 1) of Al-Mawdoodee. What further supports this is that Abu Dawood also reported this hadeeth and (in it, he, sallAllaahu ‘alayhi wa sallam ) said, “with His other hand” in the place of “with His left hand.” This report is in conformity with his, sallAllaahu ‘alayhi wa sallam, other saying: “And both His hands are right- handed.” And Allaah knows best.

Footnotes:

[12 ] Translator’s Note: A shaadh hadeeth is a hadeeth reported by a reliable narrator, which contradicts (the report  of) a narrator that is more trustworthy than him.

The Kursi of Allah – Shaykh al-Albani

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Abu Dharr al-Ghifārī said that the Messenger of Allāh (صلى الله عليه وسلم) said:

“The seven heavens in comparison to the Kursī is nothing but like a ring thrown in a desert, and the excellence of the ʽArsh (Throne of Allāh) over the Kursī is like the excellence of that desert over that ring.”

Shaykh al-Albānī comments:

“The hadīth comes forth as an explanation of (Allāh’s) statement, the Most High: ‘His Kursī extends over the heavens and the earth,’[1] and it is clear with regard to the existence of the Kursī being the greatest of creations after the Throne (of Allāh), and that it is an independent, physical entity and not something abstract. Therefore, there is a refutation in (this hadīth) against the one who interprets (the Kursī) to mean ‘dominion’ and ‘extent of rule,’ as mentioned in some explanations of the Qur’ān. And it was not narrated from Ibn Abbās that (the Kursī) is ‘knowledge,’ so it is not correct to attribute it to him because it is from the narration of Jaʽfar bin Abi l-Mughīra from Saʽīd bin Jubayr from (Ibn ʽAbbās). Ibn Jarīr reported it. Ibn Mandah said: ‘Ibn Abi l-Mughīra is not strong with regard to (narrating from) Ibn Jubayr.’

And know that it is not correct to describe the Kursī…as in some narrations that…four angels carry it, each angel having four faces, and their feet are upon the rock that is under the seventh earth, etc. So all of this is not correct in being attributed to the Prophet (صلى الله عليه وسلم) and some of (these narrations) are more severe in weakness than others.”

Translator’s Note: Shaykh Al-Albānī after this however, did grade the following narration as authentic:
Abu Mūsā al-Ashʽarī said: “The Kursī is the place of the two Feet and it has a groaning like that of a camel saddle.”[2]

~ asaheeha translations ~

[1] Sūrat ul-Baqarah, 2:255
[2] Mukhtasar ul-ʽUlū #85, graded Sahīh Mawqūf (attributed to a Companion) by Shaykh al-Albānī

Source: silsilat ul-ahādīth us-sahīha ~ the series of authentic narrations ~ hadīth no. 109

Knowing Allaah – Dr Saleh as Saleh (rahimahullaah) [Audio|En]

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The greatest, most excellent “and most honorable knowledge is that of Allaah, Most High, His Names, Attributes, and Actions, the knowledge of His deen and of His Messenger (Peace be upon him) with love and magnification, being pleased with it all.” [9]

The ranks of people with respect to this knowledge varies to a great extent. “Some people know of Allaah by virtue of His Generosity, Bounties, and Favors, others know of Him through His Forgiveness, Clemency, and Pardoning, others through His Knowledge and Wisdom, others recognize Him by His Might and Majesty, others by His Mercy, Goodness, Kindness, and Courtesy, others by His Subduing and Sovereignty, and others by the fact that He answers their supplications, and fulfills their needs, and relieves their grief.

The one who is most comprehensive in his knowledge of Allaah, knows of Him by means of His own Words. He knows a Rabb to whom belongs the Most Majestic and Perfect Attributes. Far is He removed from having anything comparable to Him or any equal; free from all kinds of defects and imperfections; qualified with every beautiful Name and every perfect Attribute; Doer of what He intends (wills); Above everything [istawaa (ascended) upon the ‘arsh above the seven heavens] and with everything [He encompasses everything with His Knowledge, Ability, Authority, and so forth from the meanings of His ruboobiyyah, while He is the Most High, above everything]; the One who is Able to do everything; the One Who manages the affairs of everything. He commands and forbids. He speaks the legislative (deeniyyah ) [10] and universal (kawniyyah ) [11] words. He is Greater than everything, and He is the Most Beautiful. the Most Merciful, the All-Able, the All-Wise.

[9] Ibnul Qayyim. See Ftn.6, vol. 1, pp. 291-292.
[10] Deeniyyah: Pertrains to Allaah’s sharee’ah (Commands and Prohibitions of the Islaamic Code). It is also known as al-iraadah as-shar’iyyah (Allaah’s legislative Will).
[11] Kawniyyah: Relates to Allaah’s Will in His creation. Everything He Wills is certain to pass, and everything He Wills not to pass, will never occur. None is able to escape Allaah’s universal decree.

Source : Dr. Saleh as-Saleh (rahimahullah) introduction to the Shaikh ibn Uathymeen’s Tafseer Aayatil Kursi

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