Al-Haafidh ibn Hajr al-Asqalaanee, may Allah have mercy upon him and provide us with his knowledge, said:
“The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, O servant of Allah, with to cure your heart then it is upon you to be truthful with regards to seeking refuge with Allah and putting your trust in Him, to pray a great deal of superogatory prayers, to perform the actions of obedience to Allah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous … and to frequently recite the Qur’an. And Allah will indeed allow all of this to be preserved by him.”
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And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. [Surah al-Baqarah (2:155-157)]
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And (remember) when We made the House (the Ka’bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka’bah] as a place of prayer (for some of your prayers, e.g. two Rak’at after the Tawaf of the Ka’bah at Makkah), and We commanded Ibrahim (Abraham) and Isma’il (Ishmael) that they should purify My House (the Ka’bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).
125. And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim as a place)
Al-Awfi reported that Ibn Abbas commented on Allah’s statement,
وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind)
“They do not remain in the House, they only visit it and return to their homes, and then visit it again.”
Also, Abu Jafar Ar-Razi narrated from Ar-Rabi bin Anas from Abu Al-Aliyah who said that,
وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety) means,
“Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping.”
Also, Mujahid, Ata’, As-Suddi, Qatadah and Ar-Rabi bin Anas were reported to have said that the Ayah (2:125) means,
“Whoever enters it shall be safe.”
This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),
رَبَّنَا وَتَقَبَّلْ دُعَآءِ
(Our Lord! And accept my invocation).
Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said,
(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Kabah at Makkah) (saying): “Associate not anything (in worship) with Me…”) (22:26) and,
(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).
The last honorable Ayah emphasized the honor of Ibrahim’s Maqam, and the instruction to pray next to it,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim Sufyan Ath-Thawri reported that Said bin Jubayr commented on the Ayah,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) “The stone (Maqam) is the standing place of Ibrahim, Allah’s Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Ismail was handing him the stones (constructing the Kabah).”
As-Suddi said, “The Maqam of Ibrahim is a stone which Ismail’s wife put under Ibrahim’s feet when washing his head.”
Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi bin Anas.
Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, “When the Prophet performed Tawaf, Umar asked him, Is this the Maqam of our father’ He said, Yes.’ Umar said, Should we take it a place of prayer’ So Allah revealed,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.”)
Al-Bukhari said, “Chapter: Allah’s statement,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly.” He then narrated that Anas bin Malik said that Umar bin Al-Khattab said, “I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.’ The Ayah,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet’s wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.’ I advised one of his wives and she said to me, O Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him’ Allah then revealed,
(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah)).” (66:5)
Also, Ibn Jarir narrated that Jabir said, “After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rakahs.” This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that Amr bin Dinar said that he heard Ibn Umar say, “The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rakahs behind the Maqam.”
All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House’s walls became higher, Ismail brought his father a stone, so that he could stand on it, while Ismail handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Ismail and how they built the House, as narrated from Ibn Abbas and collected by Al-Bukhari. Ibrahim’s footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as Al-Lamiyyah’, “And Ibrahim’s footprint with his bare feet on the stone is still visible.”
The Muslims also saw Ibrahim’s footprints on the stone, as Anas bin Malik said, “I saw the Maqam with the print of Ibrahim’s toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands.”
Earlier, the Maqam was placed close to the Kabah’s wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.
When Ibrahim finished building the House, he placed the stone next to the wall of Al-Kabah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Kabah’s wall during his reign. Umar is one of the two men, whom the Messenger of Allah described when he said,
(Imitate the two men who will come after me: Abu Bakr and Umar.)
Umar was also the person whom the Qur’an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.
Abdur-Razzaq reported from Ibn Jurayj from Ata’, “Umar bin Al-Khattab moved the Maqam back.” Also, Abdur-Razzaq narrated that Mujahid said that Umar was the first person who moved the Maqam back to where it is now standing.” Al-Hafiz Abu Bakr, Ahmad bin Ali bin Al-Husayn Al-Bayhaqi recorded A’ishah saying, “During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. Umar moved the Maqam during his reign.” This Hadith has an authentic chain of narration.
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The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):
After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:
(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)
Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah’s statement:
And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashiin (i.e., the true believers in Allah) (2:45)
There are several types of Sabr ـ patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.
Abdur-Rahman bin Zayd bin Aslam said,
“Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.”
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The Third Condition: The animal must be free of any defect that would prevent its slaughter from being valid and acceptable. These defects are of four types:
1. Clear defectiveness of the eye: This is when the animal’s eye becomes sunken or it sticks out to the point that it looks like a knob or it becomes a pale white indicating clearly that it is one-eyed.
2. Clear illness: This is when the animal exhibits signs of sickness, such as a fever that keeps it from grazing and causes a loss of appetite, or an obvious scabies infection that will spoil its meat and harm a person’s health (if he eats it), or a deep wound that threatens to affect its health and so on.
3. Clear limping: This is when the animal is unable to step safely (without hurting itself) when walking.
4. Emaciation that causes brain loss: This is based on what the Prophet said when he was asked about what types of animals one should avoid when sacrificing.
He gestured with his hand and said: “They are four: The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked.” [2]
This hadeeth was reported by Maalik in al-Muwatta from Al-Baraa’ bin ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah stood up amongst us and said: ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.” [3]
So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:
1. A blind animal that cannot see with both its eyes.
2. An animal suffering from nausea until it releases its load and its harm is removed.
3. An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.
4. An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.
5. A crippled animal, which is an animal that cannot walk due to a physical disability.
6. An animal with one of its front legs or back legs broken.
So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total. There are these six types plus the animals that suffer from the four previously mentioned defects.
Footnotes:
[2] Al-Muwatta: Book of Sacrificial Offerings (1)
[3] Sunan Abee Dawood: Book of Sacrificial Offerings (2802); Sunan at-Tirmidhee: Book of Sacrificial Offerings (1497); Sunan an-Nasaa’ee: Book of Sacrificial Offerings (4369); Sunan Ibn Maajah: Book of Sacrificial Offerings (3144); and Musnad Ahmad(4/300)
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And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” He (Allah) answered: “As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!”
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Chapter 10: The Fitnah of wealth should be warded off
باب مَا يُتَّقَى مِنْ فِتْنَةِ الْمَالِ
Hadith
حَدَّثَنِي يَحْيَى بْنُ يُوسُفَ، أَخْبَرَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم
“Perish the slave of Dinar, Dirham, Qatifa (thick soft cloth), and Khamisa (a garment), for if he is given, he is pleased; otherwise he is dissatisfied.“
Sahih al-Bukhari 6435 | In-book : Book 81, Hadith 24 |(English) : Vol. 8, Book 76, Hadith 443
Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):
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And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing) [3:185]
The Prophet (ﷺ) drew a square and then drew a line in the middle of it and let it extend outside the square and then drew several small lines attached to that central line, and said, “This is the human being, and this, (the square) in his lease of life, encircles him from all sides (or has encircled him), and this (line), which is outside (the square), is his hope, and these small lines are the calamities and troubles (which may befall him), and if one misses him, an-other will snap (i.e. overtake) him, and if the other misses him, a third will snap (i.e. overtake) him.”
Sahih al-Bukhari 6417 | In-book : Book 81, Hadith 6 | English : Vol. 8, Book 76, Hadith 426
–
Hadith
حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا هَمَّامٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسٍ، قَالَ خَطَّ النَّبِيُّ صلى الله عليه وسلم خُطُوطًا فَقَالَ
The Prophet (ﷺ) drew a few lines and said, “This is (man’s) hope, and this is the instant of his death, and while he is in this state (of hope), the nearer line (death) comes to Him.”
Sahih al-Bukhari 6418 | In-book : Book 81, Hadith 7 | English : Vol. 8, Book 76, Hadith 427
Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):
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“Allah’s Messenger (ﷺ) took hold of my shoulder and said,
‘Be in this world as if you were a stranger or a traveler.”
The sub-narrator added: Ibn `Umar used to say,
“If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.”
Sahih al-Bukhari 6416 | In-book : Book 81, Hadith 5 | Vol. 8, Book 76, Hadith 425
Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):
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Narrated Sahl (radhi Allaahu anhu) : I heard the Prophet (ﷺ) saying,
“A (small) place equal to an area occupied by a whip in Paradise is better than the (whole) world and whatever is in it; and an undertaking (journey) in the forenoon or in the afternoon for Allah’s Cause, is better than the whole world and whatever is in it.“
Sahih al-Bukhari 6415 | Book 81, Hadith 4 | Vol. 8, Book 76, Hadith 424
Listen to the Explanation by Dr. Saleh as-Saleh
(Based on the explanation of Shaykh Uthaymeen):
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Kitāb-ut-Tawheed : Chapter 9: Whoever seeks Blessing through a tree,a Stone, or the like
عن أبي واقد الليثي، قال: خرجنا مع رسول الله صلى الله عليه وسلم إلى حنين ونحن حدثاء عهد بكفر، وللمشركين سدرة يعكفون عندها وينوطون بها أسلحتهم، يقال لها: ذات أنواط، فمررنا بسدرة فقلنا: يا رسول الله أجعل لنا ذات أنواط كما لهم ذات أنواط فقال رسول الله صلى الله عليه وسلم: (الله أكبر! إنها السنن، قلتم ـ والذي نفسي بيده ـ كما قالت بنو إسرائيل لموسى: (اجعل لنا إلهاً كما لهم آلهة قال إنكم قوم تجهلون) (لتركبن سنن من كان قبلكم
(رواه الترمذي وصححه )
Abū Wāqid al-Laythī said: “We went with Allah’s Messenger to Ḥunayn while we had just recently left disbelief. The mushrikīn had a lote tree which they used to frequent and hang their swords upon. They called it thāt al-anwāt (possessor of the medals of honor). Afterward, we passed by (another) lote tree, so we said:
‘O Messenger of Allah, make a thāt al-anwāt for us like their thāt al-anwāt.’
Allah’s Messenger (صلى الله عليه وسلم) said:
«Allahu Akbar! This way that you have mentioned, by the One in whose Hand my soul is, is just like what the children of Isrā’īl asked Mūsā:
«O Mūsā! Make for us an ilahān (a god) as they have āliha (gods). He said: ‘Verily, you are a people who are behaving ignorantly.’» [Sūrah al-A’rāf (7):138]
You will follow the way of those before you.»
[Hadith Reported by at-Tirmithī no. 2181 and he graded it ḥasan ṣaḥīḥ. It is also recorded by others. Shaykh Al-Albānī graded it ṣaḥīḥ in Ṣaḥīḥ al-Jāmī’ no. 3601.]
Extracted From: Kitāb-ut-Tawheed – Dawud Burbank [Audio Series|En] Mainly based upon Imam AbdurRahman Al-Sadi’s explanation, which can be used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.
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«Have you then considered al-Lāt, and al-‘Uzzā (two idols of the pagan Arabs)? And Manaat (another idol of the pagan Arabs), the other third? Is it for you the males and for Him the females? That indeed is a division most unfair! They are but names which you have named, you and your fathers, for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord!» [Sūrah an-Najm (53):19-23]
Extracted From: Kitāb-ut-Tawheed – Dawud Burbank [Audio Series|En] Mainly based upon Imam AbdurRahman Al-Sadi’s explanation, which can be used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.
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وعن أبي سعيد الخدري رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: (قال موسى: يا رب، علمني شيئاً أذكرك وأدعوك به. قال: يا موسى: قل لا إله إلا الله. قال: يا رب كل عبادك يقولون هذا. قال: يا موسى، لو أن السموات السبع وعامرهن غيري، والأرضين السبع في كفة، ولا إله الله في كفة، مالت بهن لا إله الله) [رواه ابن حبان، والحاكم وصححه].
Abu Sa’id Al-Khudri (radi Allaahu anhu) narrated that Allah’s Messenger (sallAllaahu `alayhi wa sallam) said:
“Musa (Moses) (May the peace and blessing of Allah be upon him) said: ‘O my Rabb, teach me something through which I can remember You and supplicate to You.’
Allah answered: ‘Say, O Musa, La ilaha ilIa-Allah‘.
Musa said: ‘O my Rabb, all your slaves say these words’.
Allah said: ‘O Musa, if the seven heavens and all they contain other than Me [01] (Ghairy) and the seven earths as well, were all put in one side of a scale and La ilaha ilIa-Allah put in the other the latter would overweigh them.'” [02]
[This Hadith has been reported by Ibn Hibban, and Al-Hakim declared it Sahih].
[01] This phrase (Ghairy) is the exception from what is in the heavens. It should not be misunderstood that Allah is contained within the heavens or earth since He has described Himself in the Qur’an as the Transcendent, Most High, Above All, i.e. in 2:255, 20:5, 25:59 and many places elsewhere in His Book. Indeed the statement is another proof that Allah cannot be considered within the creation.
[Translation and Footnotes [01] are taken from: Darusalam english publication]
[02] This ḥadīth was recorded by Ibn Ḥib-bān, al-Ḥākim, an-Nasā’ī in al-Yawm wal-Laylah, aṭ-Ṭabarānī in ad-Du’ā and al-Bayhaqī in al-Asmā’ waṣ-Ṣifāt. Al-Ḥākim graded it ṣaḥīḥ and ath-Thahabī was silent about it, usually indicating his approval. Similarly Ibn Ḥajar graded it ṣaḥīḥ in Fat.ḥ al-Bārī 11:208, it has a slightly different chain of narrators with aṭ-Ṭabarānī and Abū Ya’la about which al-Haythamī said (al-Majma’): “It is recorded by Abū Ya’la and its men are trustworthy, but among them there is some weakness.” Commenting on the chain of Ibn Ḥib-bān, ‘Alūsh (Tashnif al-Athān no. 927) says: “Its chain is weak, Darāj Abū Sumah is weak in his reports from Abū al-Haytham.” Ibn al-Munthir listed Darāj Abū Sumah among the narrators who the ḥadīth scholars differ over saying, “Abū Ḥātim declared him weak, as did ad-Dāraqutnī and others, Aḥmad said, “His ḥadīths are rejected,” an-Nasā’ī said, “Rejected.” Yet others considered him trustworthy like Yahyā b. Ma’īn (it seems that quotes from him are what al-Ḥākim depended upon according to al-Munthirī’s comments in at-Targhīb) and particularly at-Tirmithī in case he reports from Abū al-Haytham (as in this case)! Likewise he was quoted for support by Ibn Khuzaymah. Al-Albānī calls him the possessor and author of munākir (rejected ḥadīths) see al-Dā’īfah 1:294 and 254. Al-Albānī graded it weak in Da’īf al-Mawārid al-Zamān no. 295 , as did Muqbil b. Hādī in al-Mustadrak no. 1988.
There is however a more agreed upon authentic ḥadīth with different wording that gives much of the desired meaning for the context of this point. ‘Abdullāh b. ‘Amr b. al-‘Ās narrated that the Prophet (sallAllaahu `alayhi wa sallam) said: «When death visited Allah’s Prophet Nūh (alaihissalam), he said to his son: “I shall narrate to you the will. I command you with two things and I forbid you from two things: I command with Lā ilāha illa Allāh. Surely if the seven heavens and the seven earths were placed on a pan of a scale, and Lā ilāha illa Allāh was placed on the other pan of the scale, they would give in to Lā ilāha illa Allāh…» This ḥadīth was recorded by al-Bukhaaree in al-Adab al-Mufrad, Aḥmad, al-Bayhaqī in al-Asmā’, and also aṭ-Ṭabarānī according to al-Haythamī who said, “This isnād is ṣaḥīḥ.” Al-Albānī included it in aṣ-Ṣahīhah no. 134, and Shaykh Muqbil b. Hādī included Aḥmad’s ḥadīth in Ṣaḥīḥ al-Musnad minma Laysa fī aṣ-Ṣaḥīḥayn v. 1 p.544 and he said, “This ḥadīth is ṣaḥīḥ.”
[Footnote 02 is taken from English Publication of “Explanation of Kitab at-Tawheed” by Imam as-Sa’di]
Extracted From: Kitāb-ut-Tawheed – Dawud Burbank [Audio Series|En] Mainly based upon Imam AbdurRahman Al-Sadi’s explanation, which can be used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners. If you find any copyright violations please inform the same.I ask you to fear Allah before you spread the rumours and false information]
Kitāb-ut-Tawheed : Chapter 2:
The Excellence of Tawheed and the Sins it wipes away
ولهما في حديث عتبان:
فإن الله حرم على النار من قال: لا إله إلا الله يبتغي بذلك وجه الله
‘Itban (radi Allaahu anhu) narrated that the Prophet (sallAllaahu `alayhi wa sallam) said:
“Indeed Allah has forbidden for Hell the person who testifies: ‘There is nothing worthy of worship in truth (no true God) but Allah’, seeking thereby nothing but Allah’s Face (pleasure).”
(Al-Bukhari, Muslim).
Extracted From: Kitāb-ut-Tawheed – Dawud Burbank [Audio Series|En] Mainly based upon Imam AbdurRahman Al-Sadi’s explanation, which can be used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners. If you find any copyright violations please inform the same.I ask you to fear Allah before you spread the rumours and false information]
Kitāb-ut-Tawheed : Chapter 2:
The Excellence of Tawheed and the Sins it wipes away
عن عبادة بن الصامت رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم:
من شهد أن لا إله إلا الله وحده لا شريك له، وأن محمداً عبده ورسوله، وأن عيسى عبد الله ورسوله وكلمته ألقاها إلى مريم وروح منه، والجنة حق، والنار حق أدخله الله الجنة على ما كان من العمل
[أخرجاه ]
Narrated Ubadah bin As-Samit (radi Allaahu anhu), that Allah’s Messenger (sallAllaahu `alayhi wa sallam) said:
“Whoever testifies that there is nothing worthy of worship in truth (no God) except Allah Alone, Who is without (peer or) partner, and that Muhammad is His slave and Messenger, and that ‘Iesa (Jesus) is the slave of Allah, His Messenger, and His Word which He bestowed in Maryam (Mary) and a spirit (created) by Him, and that Paradise & Hell-fire are realities, Allah will admit him into Paradise, whatever his deeds might be.”
(Sahih Al-Bukhari, Hadith No. 3252)
Extracted From: Kitāb-ut-Tawheed – Dawud Burbank [Audio Series|En] Mainly based upon Imam AbdurRahman Al-Sadi’s explanation, which can be used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners. If you find any copyright violations please inform the same.I ask you to fear Allah before you spread the rumours and false information]
وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال:
من صام رمضان إيمانًا واحتسابًا، غفر له ما تقدم من ذنبه
(متفق عليه)
Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said,
“Whoever fasts Ramadhan based upon true faith and upon his hoping for reward, then he will be forgiven his previous sins“
[Al-Bukhari and Muslim].
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners. If you find any copyright violations please inform the same.I ask you to fear Allah before you spread the rumours and false information]
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
قال : وأركانه ستة : أن تؤمن بالله ، وملائكته ، وكتبه ، ورسله ، واليوم الآخر ، وتؤمن بالقدر خيره وشره
Its pillars are six: to have eemaan in Allaah, His Angels, His Books, His Messengers, the Last Day, and to have eemaan in Pre-Decree, the good of it, and the bad of it.[43]
His saying: «Its pillars are six» meaning: it supports which it is established upon, and if they are absent, then it will be absent, or if one of them is absent, then it will be absent.
They are six pillars, and they are:
The first one: «To have eemaan in Allaah.» So, the first pillar is having eemaan in Allaah, and it includes the three categories of Tawheed: Eemaan that Allaah the Perfect and Most High is One, Unique, Alone, the Perfect Lord and Master whom everything depends totally upon, Who has no Partner in His Lordship, nor in His Right to worship, nor in His Names and Attributes.
The second one: «Eemaan in the Angels» ‘Malaa.ika‘ (angels) is the plural of malak (angel). Its origin in the language is mal.ak (ملأك), so it was then made easier to pronounce and was said as ‘malak.’ The angels are beings created by Allaah in the world of the ghayb (hidden and unseen). Allaah created them to worship Him, and to carry out His commands, He the Perfect and Most High, within His dominion. They are different types; every type has a duty which it is entrusted with and which it carries out. They do not disobey Allaah regarding that which He commands them, and they do whatever they are commanded. So, from them, there are those who are entrusted with the revelation, and he is Jibreel `alaihissalaam. He is the noblest one from the angels; he is ar-Roohul-Ameen (the Trustworthy Spirit) and he is described as Shadeedul-Quwaa (the Mighty in Strength). And from them, are those entrusted with bearing the Throne:
الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ
«Those who bear the Throne and those who are around it.» [40:7]
«And the angels will be at its edges, and eight angels, will, on that Day, bear the Throne of your Lord.» [69:17]
The Throne is the most tremendous of the created things, and no one knows its greatness except for Allaah, the Mighty and Majestic. It will be carried by the angels – and this is a proof of the tremendous size of the angels, their great strength and their nature. He, the Most High said:
«All praise is for Allaah, the Creator and Originator of the heavens and the earth, the One who made His angel messengers with wings, – two, three, and four. He increases in creation whatever He wishes.» [35:1]
So, from them are those who have six hundred wings, such as Jibreel `alaihissalaatu wasalaam. No one knows their tremendous size except for Allaah, the Perfect and Most High:
«Rather, they are honoured servants. They do not proceed Him in speaking, and they act upon His commands.» [21:26-27]
From them are those who are entrusted with the rain-drops and the plants, and he is Mikaeel. And from them are those who are entrusted with blowing the horn, and he is Israafeel. He will blow the horn and everything will perish. He, the Most High said:
«And the horn will be blown, and whoever is in the heavens and whoever is upon the earth, will swoon (drop down dead) except whomever Allaah wishes.» [39:68]
Then it will be blown for a second time, and the souls will return to their bodies:
«Then it will be blown again and they will be standing, looking on» [39:68]
The souls will fly from the Qarn, which is the horn, back to their bodies, and they will enter into them and they will come to life by the Permission of Allaah, then they will proceed to the gathering place.
And from them are those who are entrusted with taking of the souls at the end of their lifespans, and he is Malak al-Mawt (the Angel of Death). He, the Most High, said:
«Say: The angel of death, who has been entrusted with you, will take your souls, then you will be returned to your Lord.» [32:11]
And he has with him assistance from the angels:
تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
«Our Messengers (from the angels) take his soul, and they do not neglect their duty.» [6:61]
Meaning: they are the helpers for the angel of death.
And from them are those who are entrusted with the foetuses in the wombs. The Messenger of Allaah sallallaahu`alaihiwasallam said:
» إن أحدكم يجمع خلقه في بطن أمه أربعين يوما نطفة ، ثم يكون علقة مثل ذلك ، ثم يكون مضغة مثل ذلك ، ثم يرسل إليه الملك «
«The creation of each one of you is brought together in the abdomen of his mother for forty days as a sperm drop, then he will be a clinging clot of blood for the like of that, then he will be a piece of flesh for the like of that, then the angel is sent to him.»
[Hadith Reported by al-Bukhaaree no. 3208 and Muslim no. 2643 from a hadeeth of `Abdullaah ibn Mas`ood, radiy Allaahu `anhu.]
And from them are those who are entrusted with recording the deeds of the descendents of Aadam. He, the Most High said:
«And there are watchers over you and there are honourable scribes writing down your deeds.» [82:10-11]
They stay with you throughout the night and the day.
He sallallaahu`alaihi wa sallam said:
»يتعاقبون فيكم ملائكة بالليل ، وملائكة بالنهار «
«The angels of the night and the day come to you in succession.»
[Hadith Reported by al-Bukhaaree no. 555 and Muslim no. 632 from a hadeeth of Aboo Hurayrah radiyallaahu `anhu.]
And they gather together at the Fajr and `Asr prayer. They bear witness for those people who pray with Allaah, the Perfect and Most High. Therefore, He, the Most High said:
إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
«And the recitation of the Qur`aan in the Fajr prayer is witnessed.» [17:78]
Meaning: The angels attend it, the angels of the night and the angels of the day.
And from them are those who are entrusted with guarding the descendants of Aadam from disagreeable things; they guard them from calamities, from enemies, creatures; the wild animals, serpents or snakes, for as long as he lives, he has angels guarding him from dangerous things.
He may sleep between wild animals and snakes in open desert, (so) who repels the snakes, the wild animals and creatures from him? He has angels whom Allaah, He the Most High, has placed in their service. Allaah said with regard to them:
«There are angels guarding him in succession, from in front of him and from behind him by the Command of Allaah.» [13:11]
Meaning: by the Command of Allaah, they guard the children of Aadam from disagreeable things and from dangers, until his lifespan draws to a close. So, when his lifespan comes to an end, they leave him. And that which Allaah has decreed to occur will occur, be it death or being stopped by something which leads to death.
And from them are angels who are entrusted with carrying out the commands in different areas of the heavens and the earth. No one knows them except for Allaah, the Perfect and Most High.
From them are angels who seek out the gatherings of remembrance of Allaah and they attend them, just as Allaah’s Messenger sallallaahu`alaihiwasallam said:
»ما اجتمع قوم في بيت من بيوت الله ، يتلون كتاب الله ، ويتدارسونه بينهم ، إلا نزلت عليهم السكينة ، وغشيتهم الرحمة ، وحفتهم الملائكة«
«No people gather in a house from the houses of Allaah, reciting the Book of Allaah and studying it amongst them, except that (as-sakeenah) tranquility descends upon them, and mercy covers them, and the angels encircle them with their wings.»
[Hadith Reported by Muslim no. 2699 from a hadeeth of Aboo Hurayrah radiy Allaahu `anhu]
There are angels who travel about upon the earth, seeking out the circles of the remembrance of Allaah and attending them.
[Hadith Reported by al-Bukhaaree no. 6408 from a hadeeth of Aboo Hurayrah radiyallaahu `anh.]
No one knows all about the angels, their types and characteristics except for Allaah. However, as for what occurs in the texts of the Qur`aan and the authentic ahaadeeth of the Prophet sallallaahu`alaihi wa sallam, then we affirm it, and we believe it as our aqeedah (creed and belief) ; and whatever has not been mentioned to us, then we withhold from it, and we do not delve into it, because this is from `ilmul-ghayb (the knowledge of the hidden and the unseen) which we do not enter into, except with a proof.
So, having eemaan in the angels is a pillar from the pillars of Islaam.
Whoever denies the angels and says: “There are no angels (in existence) because we do not see them,” then this person will be a disbeliever, an apostate and heretic, and Allaah’s refuge is sought. This is because he does not have eemaan in the ghayb.
And likewise, the person who interprets the angels away and says: “The angels are just abstract things and not bodily beings; they are just thoughts or promptings which occur to a person. If they are good promptings, then they are angels, and if they are evil promptings, then they are devils,” this is a saying involving apostasy, and Allaah’s refuge is sought.
Unfortunately, this is found in Tafseerul-Manaar, it was quoted by Muhammad Rasheed Ridaa from his Shaykh Muhammad `Abdah. This is speech of the philosophers and it is baatil (false and futile). Whoever truly holds this as his creed and belief, he is a disbeliever. However, we hope that he was just quoting it, and he did not believe it, however, he quoted it without criticism, and that is dangerous. This is false and futile speech, and it is disbelief in the angels. We ask Allaah for safety and security.
So a person should not enter with his own intellect and thinking into this, nor should he quote anything from the philosophers and heretics with regard to anything from the affairs of the religion and the matters of `ilmul-ghayb. Rather, he should rely upon the Book and the Sunnah. This is what is obligatory. And he mentions in Tafseerul-Manaar that he was quoting from the book Ihyaa Uloom ad-Deen of al-Ghazaalee, and Allaah knows best. And the book Ihyaa Uloom ad-Deen of al-Ghazaalee contains terrible and calamitous things, and it contains some things from good and benefits, however, it contains a great deal of matters which can cause destruction, and it contains a great deal of poison. It is a book which is mixed up, its evil is more than its good. So therefore, it is not befitting that the beginner or the common person should look into it, unless he has the knowledge and ability to distinguish between the truth and falsehood.
And the angels are not abstract things as is said, rather, the angels have bodies and forms, they can take on different forms which Allaah gives them the ability to take on. Therefore, Jibreel `alaihis-salaam came to the Prophet sallallaahu`alaihi wa sallam in the form of a man. So, Allaah gives them the ability to take forms for the benefit of the descendants of Aadam, because the descendants of Aadam are not able to see the angels in the form upon which Allaah created them. So, he came to the Prophet sallallaahu`alaihi wa sallam in the form of a man out of kindness to the sons of Aadam. And they are not seen in their true forms and realities, except at the time of punishment. He, the Most High said:
«On the Day when they will see the angels, there will be no glad tidings on that Day for the criminals.» [25:22]
At death, the person will see them, he will see the angels of death, however, in this world and once he is alive, he does not see them because he is not able to see them. Allaah created them from light and He created the devils from Fire, just as occurs in the Qur`aan, and He created Aadam from earth, so Allaah has full ability over everything.
And the disbelievers believed that the angels are the daughters of Allaah. He the Most High said:
«And they made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be written and they will be questioned about it.» [43:19]
The third one: «Eemaan in his books» They are the Books which Allaah sent down to the Messengers for the guidance of mankind. We have eemaan that they are the speech of Allaah in reality, and we have eemaan in whatever Allaah named from them and in whatever He has not named. Allaah named to us from them the Tauraat, the Injeel, the Tremendous Qur`aan, the Zaboor, and the Scripture given to Ibraaheem and Moosaa. We have eemaan in them and we have eemaan in those that Allaah did not name to us from them.
So, eemaan in the previous scriptures is eemaan in general terms, whereas eemaan in the Qur`aan is eemaan in the details of everything contained in it. This is because it is our Book and was sent down to our Prophet Muhammad sallallaahu`alaihi wa sallam. Whoever denies one aayah or one letter from its letters, then he is a kaafir and a murtad (apostate) who has left Islaam.
Likewise, whoever believes in a part of the Qur`aan and disbelieves in a part, then he is a kaafir, and one who believes in some of the scriptures and disbelieves in some, then he is a kaafir. Whoever says: “I believe in the Qur`aan, but I do not believe in the Tauraat and the Injeel,” then he is a kaafir. Or says: “I believe in the Tauraat and the Injeel, but I do not believe in the Zaboor which was sent to Daawood `alaihissalaam,” then he is a kaafir. He, the Most High, said:
وَآتَيْنَا دَاوُودَ زَبُورًا
«And We gave the Zaboor to Daawood.» [4:163]
Or one who denies the scriptures of Ibraaheem, then he is a kaafir, because he has denied the truth of that which Allaah, the Mighty and Majestic, said. He is denying His Messengers, so therefore, he is a kaafir, because he has denied a pillar from the pillars of eemaan.
The fourth one: «Eemaan in his Messengers» Having eemaan in all of the Messengers, from the first of them to the last of them, those whom Allaah has named from them and those He did not name. We have eemaan in all of them, and that they are Messengers of Allaah in truth. They came with the Message and they conveyed it to their nations. So, whoever disbelieves in a single Prophet, then he is a disbeliever in all of the Messengers, because of His saying, the Most High:
«Those who disbelieve in Allaah and His Messengers and wish to make a distinction between believing in Allaah and His Messengers. They say: “We believe in some of them and we disbelieve in some,” and they wish to take a path in between. They are the disbelievers in truth. And We have prepared a humiliating punishment for the disbelievers. And those who truly believe in Allaah and His Messengers and do not differentiate in believing in any of them, to them He will soon give their rewards. And Allaah has always been One who Forgives Extensively and Bestows Mercy.» [4:150-152]
Therefore disbelieving in a single Prophet or a single Messenger is to disbelieve in all of them. He said:
كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ
«The people of Nooh rejected the Messengers.» [26:105]
Even though they only rejected Nooh, their denial of Nooh became a denial of the rest of the Messengers. Likewise, whoever disbelieves in `Eesaa and Muhammad, such as the Jews, or whoever disbelieves in Muhammad, such as the Christians, then he is a disbeliever in all of them. There must be eemaan in all of the Messengers `alaihumusalaatu wasalaam, those whom Allaah has named from them and those He has not named.
Allaah has named some of them as occurs in Sooratul-An`aam:
«And that was Our Proof which We gave to Ibraaheem against his people. We raise in degrees whomever We wish. Indeed, your Lord is All-Wise, All-Knowing. And We bestowed upon himIs-haaq and Yaqoob, We guided them all, and Nooh, We guided before, and from his descendants were Daawood, Sulayman, Ayyoob, Yusuf, Moosaa, and Haaroon. Likewise shall We reward the doers of good. And Zakariyyah, and Yahyaa, and Ilyaas, all of them were from the righteous. And Ismaa`eel, and al-Yas`aa, and Yoonus and Loot, all of them We gave excellence over the people of the world.» [6:83-86]
He mentioned a number of them together in these aayahs and in other aayahs. So, we have eemaan in those whom Allaah has named from them and we have eemaan in those whom Allaah has not named from them.
The fifth one: «The Last Day» Eemaan in the Last Day is the fifth pillar. The Last Day – what is meant by it is Yawm al-Qiyaamah (the Day of Resurrection). It is called the Last Day because it comes after the Yawm al-Awal (the First Day), and that is the Day of this world. This world is the First Day, and the Resurrection is the Last Day. Having eemaan in the Last Day is to have eemaan in whatever will occur after death from the punishment of the grave and its bliss and the questioning of the two Angels in the grave. Everything that will occur after the grave is a part of eemaan in the Last Day, likewise, eemaan in al-Ba`th(dead being brought to life), an-Nushoor (Resurrection), al-Mahshara (the Gathering Place), al-Hisaab (Reckoning), Waznul-A`maal (Weighing of the Deeds), as–Siraat (Bridge over the Hell-Fire), al-Mizaan (the Balance upon which the good and bad deeds will be weighed), and al-Jannah (Paradise) and an-Naar (Fire). So the details of what will occur on the Last Day, we have eemaan in it – in general and with the specifics – beginning with death right until the inhabitants of Paradise settle in Paradise and the inhabitants of the Fire are in the Fire. Everything which is authentic in that regard, we have eemaan in it. We do not have any doubt at all about anything from it. Whoever doubts about anything from it, then he is a kaafir and a murtad upon Islaam – everything to which the term the Last Day applies and what is contained in it.
The sixth pillar: «And to have eemaan in pre-decree, the good of it, and the bad of it.» You have eemaan that whatever occurs from this creation, from good or evil, from disbelief or true faith, from blessings or punishments, from ease or hardship, from sickness or health, from life or death – everything occurs in this creation is pre-decreed. It does not just occur like that. It is not just a matter which happens on its own, meaning: it just initially comes about, not being pre-decreed. So, you have eemaan that it all comes about with the decree and ordainment of Allaah. And you have eemaan that whatever befalls you would not have missed you and whatever missed you was not going to come upon you, and that this was by the ordainment of Allaah and His pre-decree. He, the Most High, said:
«No calamity befalls on the earth nor in yourselves except that it was already written in a Book, before We created it. That is easy for Allaah.» [57:22]
This is eemaan with the pre-decree.
Eemaan in pre-decree includes four levels, whoever does not have eemaan in all of them is not a believer in pre-decree.
The first level: Knowledge that Allaah has known everything, always. He knows what occurs, whatever has occurred and whatever will occur without end. So, Allaah knew it always before it was and before it occurred. He, the Perfect and Most High, knew it with His Eternal Knowledge – which is His Attribute – has always been and will be forever. This is the level of knowledge, whoever denies it is a kaafir.
The second level: The level of writing down in the Lawh al-Mahfoodh (the Preserved Tablet). And it is that Allaah wrote down everything in the Preserved Tablet. Nothing occurs except that it was written down in the Preserved Tablet. There is nothing that occurs and it is not written there, therefore He, the Most High, said:
«No calamity befalls on the earth nor in yourselves except that it was already written in a Book.» [57:22]
Meaning: the Preserved Tablet. Allaah wrote in it the decreed measures of everything. Allaah’s Messenger sallallaahu`alaihi wa sallam said:
» أول ما خلق الله القلم ، قال : اكتب ، قال : وما أكتب ؟ قال : اكتب ما هو كائن إلى يوم القيامة «
«The first thing that Allaah created was the pen.
He said: “Write.”
It said: “And what shall I write?”
He said: “Write whatever will occur until the Day of Resurrection.”»
[Hadith Reported by Aboo Daawood no. 3800, at-Tirmithee no. 2155 from a hadeeth of `Ubaadah ibn as–Saamit, radiy Allaahu `anhu.] [Declared authentic by Shaykh al-Albaanee (rahimahullaah)].
So, whoever denies the writing and says: “Allaah knows everything, however He did not write anything down in the Preserved Tablet,” this person is a kaafir and an apostate who has left the religion of Islaam.
The third level: Allaah’s Mashee.ah (Will) which is in effect. It is that Allaah, the Perfect, wishes a thing and wills it to occur. So, there is nothing that occurs except that Allaah wished and willed it to occur just as it is in the Preserved Tablet and just as He knew it, He the Perfect and Most High. He wills everything to occur at its time. He wills everything to occur at a certain time. Nothing occurs without the will of Allaah or without His wish. So, whoever says: “Things occur without Allaah wishing them to or without Allaah’s willing them to,” then he is a kaafir.
The fourth level: The level of creating and bringing it into exist. Allaah created it everything. When He wishes and wills it, He, the Perfect and Most High, creates it and brings it about. So everything is something created by Allaah, the Perfect and Most High, and it is from the creation of Allaah. It is an action done by the servants and something earned by them [meaning deeds].
So these four levels, there must be eemaan in them, otherwise the person will not be a believer in pre-decree, the level of knowledge, writing, wish and will, and creation and the bringing into existence. It is essential to have eemaan in all of these. Whoever denies anything from them, then he is a kaafir and an apostate who has left the religion of Islaam, because he has denied a pillar from the pillars of eemaan, and it is eemaan in the pre-decree.
The Proof for the Pillars of Eemaan
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
والدليل على هذه الأركان الستة قوله تعالى :
The proof for these six pillars is His saying He, the Most High:
«And righteousness is not that you turn your faces towards the East or the West; but rather, righteousness is the righteousness of those who have eemaan (truly believe) in Allaah, the Last Day, the Angels, the Books, and the Prophets.» [2:177] [44]
[44] Shaykh Saalih al-Fawzan’s Explanation :
The Shaykh having explained these pillars mentions the proof from the Qur`aan and Sunnah, because any matter from the matters of the religion, of worship, `aqeedah and the matters of legislated rulings, require a daleel (proof). If it does not have a proof, it will not be saheeh (correct). So, the Shaykh having mentioned the six pillars of eemaan, he mentions their proof from the Qur`aan firstly and then from the Sunnah.
From the Qur`aan is His saying, He the Most High:
.. لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ
« And righteousness is not that you turn your faces » [2:177]
Al-Birr (righteousness) is the doing of good which draws one closer to Allaah and leads to His Paradise. So, all actions of good are from al-birr. Al-Birr is a general word which covers all types of good and all types of acts of obedience. They all enter under the title of birr and under the title of taqwaa (dutifulness to Allaah).So, al-birr and taqwaa are comprehensive terms which gather all the characteristics of good.
« And righteousness is not that you turn your faces towards the East or the West. » [2:177]
This is a refutation of the Jews who criticized the changing of the Qiblah (direction of the prayer) from Jerusalem to the honored Ka`bah. They criticized this and denied it along with their knowledge that they knew that it was true. However, they denied it as a case of obstinate rejection, haughtiness and envy towards the Prophet sallallaahu`alaihi was allam and towards this nation.
Allaah, the Most High, says: It is not righteousness that you turn your faces in a certain direction from the directions without a command from Allaah. But rather, righteousness is obedience to Allaah, the Perfect and Most High. If He commands you with a command, it is obligatory upon you to comply with it. This is righteousness. So, if He commands you to face Jerusalem, then righteousness at that time is to face the direction of Jerusalem, because it was obedience to Allaah, the Mighty and Majestic. Then, when He commands you to face the Ka`bah, righteousness is to face the Ka`bah. So, righteousness goes along with the command of Allaah, the Perfect and Most High.
You are slaves. It is obligatory upon you to comply. If Allaah commands you to face a certain direction, it is obligatory upon you to comply. But as for clinging in a bigoted manner to one certain direction, saying: “It is not correct except to face it,” then the meaning of this is the following of desires and tribalism. Whereas the true servant goes along with the commands of Allaah wherever they go. He does not raise any objection to the command of Allaah, since facing a direction after it has been abrogated will not be obedience to Allaah, the Mighty and Majestic. So, acting upon that which has been abrogated and leaving that which abrogates is not obedience to Allaah, the Mighty and Majestic, rather it is just obedience to desires and tribalism. So, righteousness is connected to obedience to Allaah; in whichever directions He turns you, you turn in that direction if you are true in your servitude to Allaah, the Mighty and Majestic.
«And righteousness is not that you turn your faces towards the East or the West; but rather, righteousness is the righteousness of those who have eemaan (truly believe) in Allaah …» [2:177]
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
ودليل القدر قوله تعالى:
And the proof for pre-decree is His Saying, He the Most High:
إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ
«We have created all things in accordance with a predetermined measure.» [54:49] [45]
[45] Shaykh Saalih al-Fawzan’s Explanation :
The proof for the sixth pillar from the pillars of eemaan is His saying, He the Most High:
إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ
«We have created all things in accordance with a predetermined measure.» [54:49]
Meaning: Everything which Allaah created is predetermined in His Knowledge, His Writing, His Wish and Will, He the Perfect and Most High. It is not something which spontaneously occurs or something accidental, rather it is something preceded with the Knowledge of Allaah, written in the Preserved Tablet, and something preceded in the Wish and Will of Allaah, the Perfect and Most High.
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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
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