Beware of Theological Rhetoric (kalaam) and its people – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 69 : Point 116
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Beware of looking into rhetorical theology (kalaam) and sitting with the people of rhetorical theology (kalaam) [1].

NOTES

[1] It is reported that Imaam ash-Shaafi’ee (rahimahullah) said,

“My ruling regarding the people of theological rhetoric is that they should be beaten with palm branches and shoes and led around the markets an it (should) be said: This is the punishment of those who have abandoned the Book and the Sunnah and taken to theological rhetoric.”

Reported by al-Baghaawee in Sharh as-Sunnah (1/218).

Imaam Ahmad (rahimahullaah) said,

“A person of theological rhetoric will never succeed. The scholars of theological rhetoric are wicked heretics.”

Reported by Ibn al-Jawzee in Manaaqib Ahmad (p204).

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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

Related Links:

https://abdurrahman.org/innovated-groups-sects/theological-rhetoric

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

Whoever Rejects anything from the Sunnah has Rejected all of the Sunnah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 67 : Point 113 (Part C)
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Whoever allows anything contrary to what occurs in this book, then he is not practicing Allah’s religion and he has rejected all of it, just as if a servant were to believe in everything that Allaah, the Mighty and Majestic, said, except that he doubted about a single letter, then he has rejected everything that Allah,the Most High, said and he would be disbeliever, just as the testification that ‘None has the right to be worshipped except Allah’ will not be accepted from a person unless it is accompanied by true and sincere  intention  and by complete certainty.

Likewise Allah will not accept anything from the Sunnah from one who rejects a part of it. So whoever rejects anything from the Sunnah then he has rejected the whole of the Sunnah. So it is upon you to accept, leave aside contending and disputing; it is not from Allah’s religion at all. And your time, in particular, is a time of evil, so fear and be dutiful to Allah.

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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

Related Linkhttps://abdurrahman.org/Sunnah

Upon you is to affirm, to submit, to surrender to & to be pleased with what is contained in this book – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 66 : Point 113 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

.. So fear and be dutiful to Allah, O servant of Allah! And upon you is to affirm, to submit, to surrender to and to be pleased with what is contained in this book. Do not hide this book from any one from the people of the Qiblah. Perhaps, by means of it, Allah may bring a confused person back from his state of confusion, or  a person of innovation back from his  innovation, or one astray back from his misguidance so that he is saved through it.

So fear and be dutiful to Allah and adhere to the original old affair. And it is what I have described to you in this book. May Allah have mercy upon a servant, and may be mercy on his parents who reads this book, distributes it, acts upon it, calls to it and uses it as a proof for it is the religion of Allah [1] and  the religion of Allah’s Messenger (sallallaahu alaihi wa sallam).

NOTES

[1] The Religion of Allah, as is well known, is the Book of Allah and the Sunnah of His Messenger (sallallaahu alihi wa sallam) as understood by the Pious Predecessors. As for the speech of people, everyone is correct in some things and incorrect in others, except for the Prophet (sallallaahu alihi wa sallam).

[Souncloud Audio Link

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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

Related Linkhttps://abdurrahman.org/innovation

Eeman is belief of the heart, expression upon the tongue & action upon the limbs. It increases & decreases – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 21 : Point 24
Shaykh Fawzan | Dawud Burbank [Audio|English]

And to have faith that eemaan is speech and action and intention and acting correctly. It increases and decreases. It increases as Allaah wishes and it can decrease until nothing remains of it.

[Souncloud Audio Link

Transcribed Audio:

Al-eemaan in the language means at-tasdeequl- jaazim (definite affirmation) which is accompanied by faith and not affected by doubt. So it is said aamana lahu – meaning, ‘he believed him’.

You will not believe us
(Soorah Yoosuf (12), aayah 17)

Meaning: you will not believe us.

And Loot believed in him
(Sooratul-`Ankaboot (29), aayah 26)

He believed his paternal uncle Ibraaheem `alayhis-salaatu was-salaam.

As for eemaan (true faith) in the legislation then it is: belief of the heart and expression upon the tongue and action upon the limbs. It increases with obedience and it decreases with disobedience. It will not be eemaan except with these things combined.

So whoever believes with his heart, but does not believe with his tongue, then he will not be a believer. Because Allaah, the Majestic and Most High, said with regard to the disbelievers:

We know that what they say grieves you, however they do not hold you to be a liar, but rather the wrongdoers just outwardly reject Allaah’s signs. (Sooratul-An`aam (6), aayah 33)

And He said with regard to Fir`own:

And you know that no one sent down these signs except for the Lord of the heavens and the earth. (Sooratul-Israa· (17), aayah 102)

And He, the Majestic and Most High, said about the disbelievers who denied His signs:

And they denied them outwardly but they were certain of them in themselves, doing so as a result of their wrongdoing and haughtiness. (Sooratun-Naml (27), aayah 14)

So believing in the heart will not suffice, as is said by the Murji·ah; and it is not eemaan. And likewise eemaan upon the tongue also will not suffice, because this is the eemaan of the hypocrites, the munaafiqeen.

They (the hypocrites) say upon their tongues that which is not in their hearts (Sooratul-Fat.h (48), aayah 11)

And having belief in the heart and speech upon the tongue, these two will not suffice also, as is said by some of the Murji·ah. This is not sufficient. There must be action upon the limbs. So the person who believes in his heart and upon his tongue, however he does not pray ever, and nor does he fast, nor does he perform the obligatory Hajj, nor does he do any action from the actions at all, this is a disbeliever. Even if he believes upon his tongue and speaks (upon his tongue) and has belief in his heart and bears witness to that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. But however his leaving off action without any excuse, this will not make him a believer. Unless it is the case that he has left off action due to an excuse, such as a person who has been forced, or a person who forgets, or a person who is ignorant; and likewise the person who enters into Islaam and is not able to act, such that he accepts Islaam and then he dies in that condition. Then this person, his lack of action is not counted against him, because he was not able to act. And likewise the mentally handicapped; this person is not able to act. But as for the person who is able to act but he abandons it altogether, then he is not a Mu·min (not a believer).

Some of them add to the definition of eemaan, just as the author mentioned, a fourth matter: ‘following the Sunnah’. And they say eemaan is speech and belief and action and Sunnah, meaning, following the Sunnah, excluding by that the innovators, those who do not act upon the Sunnah, rather they only act upon newly introduced affairs. And this was mentioned by the author here in his saying, “and intention and acting correctly,” meaning acting upon the Sunnah. As for the person who does actions wrongly, acting upon innovations and false superstitions and newly introduced affairs, then he will not be a believer. [05]

‘And it increases through obedience.’ This is from the completion of the definition, that eemaan increases through obedience. And this is clear in the Qur·aan.

And Allaah increases those who are guided in guidance
(Sooratul-Maryam (19), aayah 76)

And when His ayaahs are recited to them, it increases them in eemaan
(Sooratul-Anfaal (8), aayah 2)

And so that those who believe can increase in eemaan
(Sooratul-Muddaththir (74), aayah 31)

This clearly shows that eemaan increases through obedience.

‘And it decreases through sin/disobedience to Allaah’. Because something which can increase, then it can also decrease. And also there occurs in the hadeeth that the person who does not refuse an evil with his heart, then there is no eemaan even to the level of a mustard seed beyond that.6 So this shows that eemaan can become so weak that it becomes like a mustard seed. And there occurs in the authentic hadeeth that there will come out from the Fire whoever has in his heart the slightest slightest mustard seed of eemaan. [07] So this proves that eemaan can become weak, until it is just like a mustard seed. And He the Most High said:

On that day they were closer to disbelief than they were to eemaan (Soorah Aali `Imraan (3), aayah 167)

With them their eemaan was weak, and it was closer to disbelief. So this shows that the eemaan can be so weak to the extent that a person can become closer to disbelief. And Allaah’s refuge is sought.

This is the meaning of his saying, “and it can decrease until nothing remains of it.” It can decrease until nothing remains from it. There may remain from it the amount of a mustard seed. And this will benefit the person on the Day of Resurrection. He will exit the Fire with it. And if there does not remain even a mustard seed, then he will be from the people of the Fire, those who will remain forever in it.

Footnotes:

[05] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said about this point (where Imaam al-Barbahaaree said that eemaan is: speech and action and niyyah [intention]), “ ‘Speech and action and belief’ and that is what the author rahimahullaah meant by his saying “and niyyah”, intention. So what is intended by niyyah is belief and attestation.”

[06] Reported by Muslim in his Saheeh as a hadeeth of `Abdullaahj

[07] Reported by al-Bukhaaree (no. 6565) and Muslim (no. 193) as a hadeeth of Anas radiyAllaahu `anhu

Transcribed by Fawad ibn `Abdul Fataah
Download PDF of Lesson 21

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

There is no Qiyaas (Analogy) in the matters of Aqeedah (Creed and Belief) – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 12 : Point 09
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And know, may Allaah have mercy upon you, that there is no making analogies with regard to the Sunnah, nor reasoning with examples and desires are not to be followed regarding it. Rather it is just a case of affirming the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam without asking how, or explaining it away and without saying, “Why is that?” or “How can that be?”

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The Explanation (Transcription of above Audio):

What is meant by the Sunnah here is the `aqeedah (creed and belief) because this book is on the topic of `aqeedah, and the (correct) creed is the Sunnah. And this book is called Sharhus-Sunnah, an explanation of the Sunnah (the correct creed). It is called Sunnah because the Sunnah is the (correct) path. And the `aqeedah (creed and belief) is towqeefiyyah, dependent upon text. There is no scope at all for adding anything to it. It hinges upon what occurs from Allaah and from His Messenger sallAllaahu `alayhi wa sallam. And whatever is contrary to what came from Allaah and His Messenger, then it is false and futile and it is misguidance. So this is the meaning of the saying of the scholars that `aqeedah is towqeefiyyah (depends upon text). Analogy does not enter into it because qiyaas (analogy) can only be in issues of fiqh. They are where analogy can enter, and they are the rulings of what is lawful and what is forbidden. As for the matters of `aqeedah, then there is no analogy in them. Rather it is just tasleem, submission, and inqiyaad, compliance, to that which came from Allaah and his Messenger without any interference. [03]

His saying, “And desires are not to be followed regarding it.” Meaning it is not to be said concerning the `aqeedah (creed and belief) “Whatever agrees to your desires can be accepted and whatever goes against your desires, you should reject it,” as is the way of the people of misguidance. And therefore they were called ahlul-ahwaa (the people of desires). He, the Most High, said,

So if they do not respond to you [04], then know that they are just following their desires. And who is more astray, than one who follows his desires without guidance from Allaah. (Sooratul-Qasas (28), aayah 50)

So whoever does not submit to the `aqeedah (creed and belief) that is established in the Book and the Sunnah, then he is just following his desires. And therefore the people of innovations in creed and belief are called ahlul-ahwaa, the people of desires, because they are just following their desires, as occurs in the aayah:

And who is more astray, than one who follows his desires without guidance from Allaah. (Sooratul-Qasas (28), aayah 50)

His saying, “Rather it is just a case of affirming the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam without asking how and without explaining it away and without saying, “Why is that?” or “How can that be?” Meaning submission to the sayings of the Messenger of Allaah sallAllaahu `alayhi wa sallam with regard to the Names and Attributes of Allaah and the matters of creed and belief. “Without explaining” meaning, not giving an explanation which is contrary to its correct meaning. And it is an explanation which is contrary to what the texts indicate. And this became widespread amongst the Jahmiyyah, the Mu`tazilah and the Ash`arees. Such as their claiming that what is meant by al-Yad, Allaah’s Hand, is al-Qudrah, ability. And what is meant by al-Wajh, Allaah’s Face, is ath-Thaat, His Self. And what is meant by al-Istiwaa·, Allaah’s ascending is al-Isteelaa·, Allaah’s overcoming. This is a false and futile explanation. This is not the meaning of these texts. So his saying “without explanation” means without any false explanation. As for explaining them with the meaning of making clear/explaining their correct meaning, then this is true.

Footnotes:

[03] Translator’s side point: Shaykh Saalih ibn Sa`d as Suhaymee hafizahullaah said,

“What is meant by analogy is that which texts are rejected on account of. That is prohibited in the Sunnah. Indeed it is prohibited in all of the Islaamic rulings. As for the analogy which is well known with the people of Usool (people of fundamental of fiqh) and it is joining a matter for which we do not have a text, joining it to a matter which we do have a text for, based upon a ruling in that matter built upon a reason that is common to both of them, when there is no text to be found.

As for this matter here (analogy in this way) then this is a matter which is acted upon and is something which the Salaf stated. However, it is only resorted to when there is a dire need. So it is a supplementary principle and it is not a fundamental principle. It is resorted to, just in the same way that dead meat is resorted to, it is just like eating dead meat. When a text is not present or the text cannot be understood (or so on and so forth) then in that case analogy can be resorted to. And it is particular to the detailed rulings of legislation. But as for the Sunnah in general, then there is no analogy in the Sunnah. Because it is either a text from the Book of Allaah, or from the way of the Messenger, sallAllaahu `alayhi wa sallam.”

[04] referring to the Prophet sallAllaahu `alayhi wa sallam

Transcribed by Fawad Abu Zaid Al Afghaani. Download PDF of Lesson 12

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links :

Shaykh Fawzan’s Introduction to Sharhu Sunnah of Imam al-Barbahari – Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 01 : Shaykh Fawzan’s Intro
Dawud Burbank [Audio|English]

[Souncloud Audio Link

Points Discussed:

  • Brief about Imam Barbahari rahimahullah
  • The intended meaning of Sunnah as mentioned in the title of the book
  • The early muslims used to refer to the books of Aqeedah as as-Sunnah, al-Iman, ash-Shari’ah, at-Tawheed, al-Aqeedah
  • Rebuttal of the claim that Aqeedah and Tawheed are terms that are not supported by any evidence
  • Importance of Aqeedah and Tawheed for the Unity of Muslims and Ummah
  • Explanation of the misguided saying : “We will be united upon what we agree on and excuse one another in what we differ in”
  • Many of the people following one of the four imams in Fiqh matters Only and not in Aqeedah (Creed)

Explanation of Sharhu Sunnah of Imam Barbahari.
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah.
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah – Imam Barbaharee

A Brief discussion of some points from the Creed of Ahlus-Sunnah – Imam al-Sa’di | Dawud Burbank [Audio|En]

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This short audio clip has been extracted from the Class#01 of audio series:
Kitaab-ut-Tawheed – Expl of Imam al-Sa’di – Dawud Burbank [Audio Series|En]

Declaring the People of Qiblah to be Unbelievers because of a Sin – Aqeedah Tahawiyyah | Dawud Burbank

Aqeedah Tahaawiyyah: Lesson 33B  : Point [131] 

131. And we do not declare anyone from the people of the Qiblah to be Unbelievers because of a sin – as long as the person does not consider the sin to be lawful.

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Takfeer  & People of Takfeer – abdurrahman.org/category/islam/takfeer/

We do not enter into vain speech concerning Allaah, nor do we dispute regarding Allaah’s Religion – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 32  : Point [126] 

We do not enter into vain speech concerning Allaah,nor do we dispute regarding Allaah’s Religion

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Da’wah of the present day groups (jamaa’aat) who have neglected the importance of ‘aqeedah (correct belief and creed) – Shaykh Saalih Fawzan

[The following is excerpted from : Shaykh Saalih Fawzan’s hafidhahullaah Introduction to the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah]

.. So whichever call is not built upon these foundations, and whatever methodology is not from the methodology of the Messengers – then it will be frustrated and fail, and it will be toil without any benefit. The clearest proofs of this are those present day groups (jamaa’aat) which set out a methodology and programme for themselves and their da’wah which is different to the methodology of the Messengers. These groups have neglected the importance of ‘aqeedah (correct belief and creed) – except for a very few of them – and instead call for the correction of side-issues. So one group calls for the correction of rule and politics, and demands establishment of the prescribed punishments, and that Islamic Law be applied in judging amongst the people, and this is indeed something very important, but it is not what is most important – since how can one seek to establish and apply Allaah’s Judgement upon the thief and the fornicator before seeking to establish and apply Allaah’s Judgement upon the mushrik, the one who attributes worship to others besides Allaah?! How can we demand that Allaah’s Judgement be applied to two men disputing about a sheep or a camel before demanding that Allaah’s Judgement be applied to those who worship idols and graves, and those who deny or hold heretical beliefs with regard to Allaah’s Names and Attributes, divesting them of their true meanings, or distorting them?! Are these people not greater criminals than those who fornicate, drink wine and steal?! Those are crimes against mankind, whereas shirk and denial of Allaah’s Names and Attributes are crimes against the Creator, the One free of all imperfections, and the right of the Creator has precedence over the rights of the creation.

Shaykhul-Islaam Ibn Taymiyyah says in his book, al-Istiqaamah (1/466): “So these sins along with correct tawheed are better than corrupted tawheed in the absence of these sins.”[1]

Then another jamaa’ah affiliates itself with da’wah, except that its methodology is also at variance with the methodology of the Messengers. They give no importance to correct ‘aqeedah, rather they give importance to worshipping and practising some dhikr (remembrance of Allaah) in the way of the Sufis.[2]They concentrate upon going out (khurooj) and touring the lands, and what is important to them is that they manage to attract the people to join them, without caring about their beliefs and creed (‘aqeedah). All of these are innovated ways, taking as their starting point matters which were justify until last in the call of the Messengers. This is just like the case of one who seeks to cure a body whose head has been cut off, since the place of ‘aqeedah in the religion is like the head with regard to the body. So it is necessary for these groups to correct their concepts and understanding by referring back to the Book and the Sunnah in order to know the methodology of the Messengers in calling to Allaah. For indeed Allaah, the One free of all imperfections, informed that correct rule and sovereignty, which is the central part of the call of the former Jamaa’ah whom we mentioned, cannot be achieved except after correcting ‘aqeedah such that all worship is for Allaah alone, and worship of everything else is abandoned. Allaah, the Most High, says:

“Allaah has promised those who truly believe (have true eemaan) amongst you, and act in obedience to Allaah and His Messenger, that He will grant them rulership upon the earth just as He granted it to those before them, and that He will establish their religion for them, grant them authority to practise the religion which He chose for them and ordered. And He will certainly change their situation to one of security, after their fear, providing that they worship and obey Me, not associating anything else in worship with Me. Then whoever rejects this favour by disobedience to their Lord, then they are the rebellious transgressors.”[3]

So these people wish to establish the Islamic State before purifying the lands of idolatrous beliefs which take shape in the worship of the dead, and devotion to tombs, such as is no different to the worship of al-Laat, al-’Uzzaa and the third of them Manaat,[4] rather it is worse. So they are attempting that which is impossible.

Indeed establishment and application of the Sharee’ah and the prescribed punishments; establishment of the Islamic State; avoidance of whatever is prohibited; and achievement of whatever is obligatory – all of these things are from the rights of tawheed, and matters which perfect it and follow on from it. So how can we give attention to that which is subsidiary whilst neglecting that which is of primary importance?

It is my view that the fact that these groups are at variance with the methodology of the Messengers in calling to Allaah is a result of their ignorance of this methodology, and the ignorant person is not suitable to be a caller, since one of the most important conditions for da’wah is knowledge, as Allaah, the Most High, says about His Prophet,

“Say, Muhammad (صلّى الله عليه وسلّم )  , this is my way, I call to Allaah (i.e. to the testification that none has the right to be worshipped except Allaah, alone, with no partner) upon certain knowledge – I, and those who follow me. I declare Allaah free and far removed from all that they associate as partners with Him, and I am free of those who worship anything else along with Him.”[5]

So one of the most important qualifications for a caller (daa’ee) is knowledge.[6] Then we see that these groups (Jamaa’aat) which attribute themselves to da’wah are at variance with each other. Each group lays down a programme different to the programme of the others and follows a different methodology to it. This is the inevitable consequence of contradicting the methodology of the Messenger (صلّى الله عليه وسلّم )  , since the way and methodology of the Messenger (صلّى الله عليه وسلّم )   is a single way, containing no division, nor divergence, as Allaah, the Most High, says,

“Say, Muhammad (صلّى الله عليه وسلّم )  , this is my way, I call to Allaah (i.e. to the testification that none has the right to be worshipped except Allaah, alone, with no partner) upon certain knowledge – I, and those who follow me.”[7]

So the followers of the Messenger (صلّى الله عليه وسلّم )   are upon this single way and are not divided and split. Rather those who contradict this way are the ones who divide amongst themselves, as Allaah, the Most High, says,

“This is my Straight Path, so follow it, and do not follow any of the other paths, for they will split you and take you away from that way which He prescribed for you.”[8]

So because these groups (Jamaa’aat) are a threat to Islaam which may obstruct it, or prevent people from entering into it, then this is something which must be properly explained, and it must be made clear that this is something which is not from Islaam at all. Allaah, the Most High, says,

“Those who divide up the true religion and break up into sects and parties, you, O Muhammad, have nothing to do with them.”[9]

Written by Saalih ibn Fawzaan
Teacher in Imaam Muhammad ibn Sa’ud Islamic University.

Footnotes:

[1] The proof for this is the Saying of Allaah, the Most High, “Allaah does not forgive that partners should be set up with Him in worship, but He forgives whatever is lesser than that to whom He pleases.” [Soorah an-Nisaa (4):48]

[2] Publisher’s Note: For more information about Sufism refer to “The Reality of Sufism” by Muhammad ibn Rabee’ ibn Haadee al-Madkhalee (Al-Hidaayah Publishing and Distribution, U.K., 1995).

[3] Soorah an-Noor (24):55.

[4] Publisher’s Note: These were some of the idols that were worshipped by the Quraysh at the time of the Prophet (صلّى الله عليه وسلّم ).

[5] Soorah Yoosuf (12):108.

[6] But some of those who claim to be callers to Islaam, if you were to ask them, “What is Islaam?” “What are the things which negate Islaam?” Then they would not be able to give a correct answer, so how can it be permissible for such a person to be a caller (daa’ee)?!

[7] Soorah Yoosuf (12):108.

[8] Soorah al-An’aam (6):153.

[9] Soorah al-An’aam (6):159.

All of the Prophets began with correction of matters of ‘Aqeedah, and by waging war upon Shirk and its manifestations – Shaykh Rabee’ ibn Haadee

.. So I am amazed at the situation of many callers today who see the manifestation of shirk in front of their eyes, yet it does not cause them any concern whatsoever and they do not give any attention to it. Indeed what is even worse is that they complain about those who criticise it and who feel pained by this evil state of affairs which remains from the days of ignorance.

.. intellect, wisdom and the natural way therefore necessitates that the starting point is to wage war against the danger of shirk, and that the call of the Prophets and their followers should continue fighting it for as long as anything of it remains, or any form or manifestation of it continues. So if a nation is afflicted by matters damaging to its ‘aqeedah, and shirk which destroys its ‘aqeedah, and also is beset by economic and political problems, then where is wise treatment of the problems to begin?! As for the Prophets, then they did not begin except with applying their full efforts to treating problems facing ‘aqeedah. Then beginning by seeking to treat the most dangerous problem is a matter about which all humans with intellect agree upon.

So, for example, if a person with intellect saw a snake and an ant moving towards a person, then his intellect would lead him to hasten to repel or kill the snake due to the greater danger which it poses to a person. It is not possible that he would divert his attention to the ant, nor even to a thousand such ants. Also if a number of people possessing intellect saw that a fierce lion and a number of rats attacked them all at once, then they would all strive together to prevent the attack of the lion and they would forget all the rats, even if a group of frogs came with them. And if a group of travellers came to a point where they had no choice but to take one of two roads: the first passed by volcanoes which were emitting flames and fire, and flinging out rocks and boulders. Then the second road passed through areas of thorny bushes, and sun-baked ground and was subject to the heat of the sun. Then anyone with intellect would not choose except to take the second road.

So now let us think about the most severe problems and ills. I mean the problems in political affairs, social affairs and economic affairs, and the worst of these is corruption in matters relating to rulership and judgement. Then let us weigh this against corruption in matters of ‘aqeedah. So are these two things equal in weight with Allaah and with the Prophets, or is it the case that one is more severe, dangerous and worse in its consequences?!! So in the scale of Allaah and the scale of the Prophets the most dangerous of these two, and the one which has the greater demand for attention throughout the ages, and with all the Messengers, is shirk and its manifestations, whose evil and corruption cannot be matched by any other evil no matter how great. So upon this we repeat and say, “All of the Prophets began with correction of matters of ‘aqeedah, and by waging war upon shirk and its manifestations,” and this is what is demanded by wisdom and intellect and that is due to the following reasons:

Firstly, that corruption relating to matters of the ‘aqeedah of the people: shirk, false superstitions and beliefs, and the various types of misguidance, is thousands of times more dangerous than the corruption resulting from the corruption in rulership and other affairs. Indeed if we do not say and firmly believe this then we have without knowing it discredited and belittled the Messengers, and we seek Allaah’s refuge from misguidance. Indeed this corruption encompasses the ruler and the ruled. So the rulers themselves in every time and place, except for the Believers from them, humble themselves to the idols, false-gods and tombs. They construct them, protect them, worship them and present offerings to them. They firmly believe that they have some supernatural power over and above their own authority. So they hold that these things cause harm and benefit for them due to the unseen power and authority which they think they possess, or at the very least they think they can intercede with Allaah in order for their problems to be reduced. The clearest example of the submission of the rulers to the idols is the example of the despot who claimed divinity, the Pharaoh, who said, boasting:

“I am your Lord, the Most High.”[1]

And he said:

“I know of no other god for you besides me.”[2]

Since the leaders of his people said to him:

“Will you leave Moosaa and his people to cause mischief in the land when they have abandoned worship of you and worship of your gods?”[3]

Also Namrood, the king of the Chaldeans who claimed lordship for himself. When Ibraaheem, ‘alayhis-salaam, broke the idols, Namrood sought to burn Ibraaheem to take revenge for these idols, because they were the gods which he worshipped. Likewise the kings of India and Persia worship idols and worship fire. The kings of Rome in the past and the present-day rulers of Europe and America worship the cross and worship images. And how many of the past and present-day rulers of the Muslims are afflicted by the trial caused by the dead, so that they build tombs over them, and their hearts are attached to them in love, hope and fear. They fall into that which Allaah’s Messenger (صلّى الله عليه وسلّم ) feared for his ummah and which he warned against. So the seriousness and the soundness of the methodology will therefore be clear to you, and also the importance of the firm stance taken by the Messenger (صلّى الله عليه وسلّم ) with regard to idols and tombs. Furthermore the wisdom of Ibraaheem will become clear to you, and the depth of his thinking and its extent when he made the enduring call which resounds in all corners and in every generation.

“And keep me and my sons far removed from worshipping the idols. O my Lord, they have caused the misguidance of many of the people. So whoever follows me in what I am upon (eemaan in Allaah, making worship purely for Allaah and disassociation from the worship of idols) then he is from my people (upon my way and religion), and whoever disobeys me, then indeed You are the Most Forgiving, Most Merciful.”[4]

So you see Ibraaheem, who was fully upon the truth and the right way, seeking Allaah’s refuge from the evils and danger of the idols, and not seeking His refuge from the evils and danger of the rulers, despite the level of their corruption and their danger.

Secondly, the people were upon a single religion (Islaam), upon guidance, but then they diverged from it, so Allaah sent the Prophets as bringers of good tidings of reward for the obedient Believers, and warners of Allaah’s punishment for the disobedient unbelievers.

Allaah, the Most High, says:

“We do not send Our Mesengers except with good news for the obedient that Paradise and success on the Day of Resurrection is the reward for obedience to Me, and with a warning for those who disobey and reject My commands that We will punish them, so that they may die aware of that. So whoever believes the Messengers and acts righteously in this world by following what they are upon then there will be no fear upon them when they meet their Lord, nor will they grieve about what they justify behind in the world.”[5]

And Allaah, the Most High, says:

“Messengers who were sent with the good news of Allaah’s reward for those who obey Allaah, do as He commands and believe in His Messengers, and warners of Allaah’s punishment for those who disobey Allaah, contravene His commands and disbelieve in His Messengers, so that those who disbelieve in Allaah and worship others besides Him may have no excuse to avoid punishment after the sending of the Messengers.”[6]

Allaah’s Mesenger (صلّى الله عليه وسلّم ) said, “There is no one to whom granting excuse is more beloved than Allaah, therefore He sent the bringers of good-tidings and the warners.”[7]

Allaah, the Most High, says:

“So are the Messengers charged with anything but to clearly convey the Message?”[8]

Allaah, the Most High, says: 

“The Messenger’s duty is but to clearly convey the Message.”[9]

Allaah, the Most High, says:

“So if you deny Our Messenger, O people, and reject his command for you to worship your Lord and to free yourselves from the worship of idols, then nations before you denied their Messengers who called them to the truth, so Allaah sent His punishment upon them and will do the same with you. The Messenger’s duty is but to clearly convey the Message.”[10]

So this duty of warning and bringing good tidings and conveying the Message is a very exalted, sublime and lofty duty. It is enough in this regard that it was the duty of the Prophets and fully concorded with their lofty station, since it the hardest and the greatest task taken up by mankind. It was then taken up by their inheritors from the true and sincere callers who follow their methodolgy, therefore Allaah’s Mesenger (صلّى الله عليه وسلّم ) said, “The people who are most severely tried are the Prophets, then those most like them, then those most like them.” We have also already mentioned the extent of the difficulties faced by the caller to tawheed and that others are unable to persevere in this sphere.

Thirldy, Allaah, the One free of all imperfections, and the Most High, did not start by commanding and making it a duty upon them, as is seen from the stories of their lives, that they should establish states and cause the downfall of others, and this is perfect wisdom since the call to establish a state attracts the seekers of this world, and those who seek after self-elevation and positions of power, and those who have personal goals and grudges, and aspirations and ambitions.[11] So these types of people quickly respond to the call to establish a state which they think will enable them to attain their goals, their desires and their ambitions.

Due to the like of these considerations, and Allaah knows best, and due to other reasons known by Allaah, the Creator, the All-Knowing, the All-Wise, the calls of the Prophets and their methodologies were far removed from using these flashy and attractive slogans or those which clearly appeal to short-term ambitions and desires. Rather they followed a methodology which is wise, unblemished and noble. It involves being tried and tested. So they are followed upon this way and believed in by every true and sincere person free of selfish ambitions and personal goals. Such a person does not desire through his eemaan, his tawheed and his obedience to Allaah’s Messenger (صلّى الله عليه وسلّم ) except Paradise and the Pleasure of his Lord. He does not fear except from His Anger and His severe punishment. Therefore they are only followed generally by the poor, the needy and the weak. Allaah, the Most High, says, quoting what the people of Nooh said:

“They said, ‘Are we to believe in you, O Nooh, and affirm what you call us to, when it is only the lowly people who follow you?’”[12]

He said concerning the people of Saalih:

“The heads of the people who haughtily rejected Faith said to those who they held to be lowly, to those who believed in and followed Saalih and what he came with, ‘Do you really know that Saalih is one sent by Allaah?’ They said, ‘We indeed attest and believe in the truth and guidance which Allaah has sent him with.’ The haughty ones said, ‘We deny and disbelieve that which you believe in.’”[13]

Also amongst the questions which Heraclius asked Aboo Sufyaan was, “Is it the noble of the people who follow him or the weak amongst them?” Aboo Sufyaan replied, “Rather it is the weak amongst them.” So Heraclius said, “I asked you ‘Is it the noble of the people who follow him or the weak amongst them,’ and you mentioned that it is the weak amongst them, and it is they who are the followers of the Mesengers.” So the call to establish a state is far far easier, and people respond more quickly to it since most people are seekers after this world and followers of desires.

Also because of the reasons, the consequences and the difficulties in the way of the calls of the Messengers we find that they are not followed except by a small number of people. So Nooh remained, for nine hundred and fifty years,[14] calling to Allaah, yet despite this:

“None but a few believed along with him.”[15]

From Ibn ‘Abbaas, radiyallaahu ‘anhumaa, who said, “Allaah’s Messenger (صلّى الله عليه وسلّم ) said, ‘The nations were presented before me, and I saw a Prophet and with him was a small group of people, and I saw a Prophet along with one man or two men, and a Prophet accompanied by nobody. Then I saw a huge crowd of people and I thought that they were my ummah. So it was said to me, “This is Moosaa and his people. But rather look to the horizon.” So I looked and saw a huge crowd, so it was said to me, “This is your ummah, and from them are seventy thousand who will enter Paradise without any reckoning.”’”[16] 

As for Ibraaheem, the chosen and beloved Friend of Allaah, who refuted and silenced the mushriks with irrefutable and clear proofs. Allaah says regarding him and those who believed along with him:

“So Loot belived in him and attested to the truth of what he came with, and Ibraaheem said, ‘Indeed I will emigrate (to the land of Shaam) for the sake of my Lord. Indeed He is the All-Mighty, the All-Wise.’”[17]

With regard to Loot and those who were saved from the punishment along with him, and perhaps they were his daughters alone:

“So We brought out those who were Believers from the town, and We did not find there except a single household of Muslims.”[18]

But none of this diminishes the rank of the Prophets by the slightest degree, rather they are upon the highest rank and are the noblest and most distinguished of the people and the most honourable. They stand above all the people in manhood, bravery, excellence of language and eloquence, and in their clarity of explanation, their sincerity and sacrifice.

They also established their duty of calling to tawheed, propagating the Message, giving the good tidings and the warnings, and they fulfilled this in the most complete manner. So the fact that they had few followers or some of them had no followers, is purely the fault of the nations which refused to accept the call since, in their view, they did not satisfy their lowly goals. Then it may be that they respond to his call, or a large number of them do so, and so they gain a state, as a goodly fruit due to their eemaan, their affirmation of what the Prophet came with, and their righteous actions.

They thus establish the obligation upon them of fighting Jihaad to raise up the Word of Allaah, and of following and applying the Sharee’ah and the prescribed punishments and other matters prescrbed for them by Allaah. This is what happened with our Prophet Muhammad (صلّى الله عليه وسلّم ) and his noble Companions. Allaah crowned their eemaan, their righteous actions, and their exemplary perseverance when facing the harm and oppression of the mushriks, by aiding them and making their Deen uppermost, and by establishing them upon the earth as Allaah, the Most High, says:

“Allaah has promised those who truly believe (have true eemaan) amongst you, and act in obedience to Allaah and His Messenger, that He will grant them rulership upon the earth just as He granted it to those before them, and that He will establish their religion for them grant them authority to practice the religion which He chose for them and ordered. And He will certainly change their situation to one of security, after their fear, providing that they worship and obey Me, not associating anything else in worship with Me.”[19]

Then sovereignty was offered to Allaah’s Messenger (صلّى الله عليه وسلّم ) in Makkah but he refused and he continued calling to tawheed and waging war against shirk and the idols. So when Quraysh became troubled by the call of Allaah’s Messenger (صلّى الله عليه وسلّم ) they sent ’Utbah ibn Rabee’ah and he came to Allaah’s Messenger (صلّى الله عليه وسلّم ) and said, “O son of my brother, you know the excellence you hold amongst us with regard to your position in the tribe and your lineage, but you have brought a matter which is very serious for your people. Because of it you have split their united body, caused their youth to behave foolishly and you have abused their idols with it, and their religion. You have also declared their fore-fathers to be infidels because of it. So listen to me and I will offer you some things which you may consider, and hopefully some of them will be acceptable to you.” So Allaah’s Messenger (صلّى الله عليه وسلّم ) said, “Speak, O Abul-Waleed, I will listen.” He said, “O son of my brother, if what you desire by this matter that you have come with is wealth, then we will gather wealth for you from our wealth until you are one of the richest of us. And if you wish by it for high position, then we will give you such authority that we will not do anything without your approval, and if you wish by it for sovereignty, then we will make you sovereign over us. But if it is the case that what comes to you is a demon which you see and cannot get rid of, then we will seek after a medical cure for you and will expend our money until we can get you cured of it. Since a demon may take hold of a person until he is cured and relieved of it,” or as he said. Allaah’s Messenger (صلّى الله عليه وسلّم ) was listening to him, then he said, “Have you finished, O Abul-Waleed?” He said, “Yes.” He said, “Then listen to me.” He said, “I will do so.” He said:

“In the name of Allaah, the Most Merciful, the Bestower of Mercy. Haa Meem. This Qur’aan is the Revelation sent down by the Most Merciful, the Bestwoer of Mercy. A Book whose Aayaat are made clear, a recital in pure Arabic for those who know (the pure Arabic language), bringing them good tidings of Paradise if they believe in it and act upon it, and as a warning to those who disbelieve in it and do not act in obedience to Allaah, that they will receive punishment and dwell forever in Hell in the Hereafter. But most of them turn away haughtily and refuse to listen to it.”[20]

Then Allaah’s Messenger (صلّى الله عليه وسلّم ) continued reciting it to him. When ’Utbah heard it he remained silent and sat with his hands behind his back, resting upon them and listening. So when Allaah’s Messenger (صلّى الله عليه وسلّم ) came to the Aayah of prostration in it he prostrated and then said, “You have heard what you have heard O Abul-Waleed, so now it is up to you…” So ’Utbah went back to Quraysh and when he sat with them they said, “What has happened with you, O Abul-Waleed?” He said, “What happened is that I heard the like of which, by Allaah, I have never heard. By Allaah, it is not sorcery, nor poetry, nor divining. O Quraysh, obey me and let the decision be mine. Leave the man and let him continue in what he is upon. Keep away from him since, by Allaah, his saying which I heard will come to have great importance. So if the (other) Arabs kill him, then you will be rid of him due to the action of others, and if he conquers the Arabs, then his sovereignty is your sovereignty, his power is your power and you will be the ones fortunate with regard to him.” They said, “By Allaah, he has performed magic upon you with his tongue, O Abul-Waleed.” He said, “This is my opinion with regard to him, you may do whatever you see fit.”[21]

Ibn Ishaaq reports with his chain of narration to Ibn ’Abbaas that a group of Quraysh gathered and made an offer close to the offer made by ’Utbah and his saying to Allaah’s Messenger (صلّى الله عليه وسلّم ) . So he (صلّى الله عليه وسلّم ) answered them by saying, “I am not afflicted by what you say. I have not come with that which I have come with seeking your wealth, nor seeking status above you, nor sovereignty over you, but rather Allaah has sent me as a Messenger to you, and has sent down a Book to me, and has ordered me to be a bringer of good tidings and a warner to you. So I have conveyed to you the revealed Messages from my Lord, and I have sincerely advised you. So if you accept what I have brought to you then you will have your share in this world and the Hereafter. But if you refuse to accept it from me then I will patiently await Allaah’s Order, until Allaah judges between me and you…”[22]

Likewise Allaah’s Messenger (صلّى الله عليه وسلّم ) rejected the request of one of the tribes that they should be in charge of the affairs after his death, if the report is authentic. Ibn Ishaaq said that az-Zuhree narrated to me that Allaah’s Messenger (صلّى الله عليه وسلّم ) came to Banoo ’Aamir ibn Sa’sa’ah and called them to Allaah, the Mighty and Majestic, and presented himself to them. So a man from them called Bayharah ibn Firaas said, “By Allaah, if I were to take hold of this young man from Quraysh I would devour the Arabs with him,” then he said, “If we give you our pledge of allegiance upon your affair, then Allaah gives you victory over those who oppose you, then will we be in authority after you?” He said, “The affair is for Allaah, He places authority wherever He wills.” So he said to him, “Are we to risk our necks before the Arabs for you, then when Allaah grants you victory, authority will be for other than us?! We have no need of your affair.” So they rejected him.[23]

Footnotes:

[1] Soorah an-Naazi’aat (79):24.

[2] Soorah al-Qasas (28):38.

[3] Soorah al-A’raaf (7):127.

[4] Soorah Ibraaheem (14):35-36.

[5] Soorah al-An’aam (6):48.

[6] Soorah an-Nisaa (4):165.

[7] Reported by al-Bukhaaree (Eng. trans. (9/378 no.512) and Muslim (Eng. trans. 2/782 no.3572) and Ahmad (4/238) and ad-Daarimee (no.2233).

[8] Soorah an-Nahl (16):35.

[9] Soorah an-Noor (24):54.

[10] Soorah al-’Ankaaboot (29):18.

[11] As has happened with many political calls, and from the latest of them the call of the Ikhwaanul-Muslimeen who have been joined by the like of those called “the free officers” and many people with self interest.

[12] Soorah ash-Shu’araa (36):111.

[13] Soorah al-A’raaf (7):75-76.

[14] Soorah al-’Ankaaboot (29):14.

[15] Soorah Hood (11):40.

[16] Reported by al-Bukhaaree (Eng. trans. 7/407 no.606 and 8/359 no.549) and Muslim (Eng. trans 1/141 no.625) and Ahmad (1/271).

[17] Soorah al-’Ankaaboot (29):26.

[18] Soorah adh-Dhaariyaat (51):35-36.

[19] Soorah an-Noor (24):55.

[20] Soorah Fussilat (41):1-4.

[21] Reported by Ibn Ishaaq in his Seerah, he said, “Yazeed ibn Abee Ziyad narrated to me: from Muhammad ibn Ka’b al-Qurazee who said: It was related to me that ’Utbah ibn Rabee’ah…” And he reported the narration: as-Seerah of Ibn Hishaam (1/293-294). It also has a supporting witness in the hadeeth of Jaabir which is reported by ’Abd ibn Humayd and Aboo Ya’laa which has preceded.

[22] As-Seerah of Ibn Hishaam (1/295-296): Ibn Ishaaq said: A person of knowledge narated to me: from Sa’eed ibn Jubayr and ’Ikrimah the mawlaa of Ibn ’Abbaas: from ’Abdullaah ibn ’Abbaas, radiyallaahu ’anhumaa, who said, “A group of Quraysh gathered: ’Utbah ibn Rabee’ah, Shaybah ibn Rabee’ah and Aboo Sufyaan…” And this strengthens the previous narration, each of them supporting the other.

[23] Ibn Hishaam’s Seerah (1/424-425) and as-Seeratun-Nabawiyyah of adh-Dhahabee (pp.189-190).

Source: Excerpted from the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah

We have eemaan in the Preserved Tablet (Al-Lawh Al-Mahfooz) and in the Pen (Al-Qalam), and whatever Allaah wrote in Al-Lawh Al-Mahfooz – Dawud Burbank [Audio|En]

Lesson 27   : Point [105] 

 ونُؤْمِنُ باللَّوْحِ والقلمِ وبجميعِ مَا فيه قَدْ رُقِمَ‏‏‏‏‏

And we have eemaan in the Preserved Tablet (Al-Lawh) and in the Pen (Al-Qalam), and in everything which has been inscribed in it.

https://soundcloud.com/abdurrahmanorg/we-have-eemaan-in-al-lawh-al-mahfoo-al-qalam-and-whatever-allaah-wrote-in-al-lawh-al-mahfooz

The Explanation – Point [105]

This follows on from what preceded from the speech about Pre-ordainment and Pre-decree. And it has already preceded that from the levels of having eemaan (true faith) in Pre-ordainment and Pre-decree is having eemaan (true faith) in whatever He wrote in Al-Lawh Al-Mahfooz (the Inscribed or Preserved Tablet).  And that is, that Allaah created the creation and the first thing that He created was the Pen (Qalam) and He said to it, “Write!” So it replied, “What should I write?” So He said, “Write whatever is going to happen until the Day of Resurrection.” So the Pen wrote down, by the command of Allaah for it to write down, whatever was going to happen until the Day of Resurrection, as occurs in the hadeeth.[1]

And no one knows how the Preserved Tablet (Al-Lawh) is, and how the Pen is, except Allaah. And they are two created things from the things which Allaah the Mighty and Majestic has created; we have eemaan in that. And so, therefore, the author said: “We have eemaan (true faith) in the Preserved Record and in the Pen, and in whatever has been inscribed in it.” Meaning: Al-Lawh Al-Mahfooz (The Preserved Tablet) and the writing that is in it.

And this is the second level from the levels of eemaan in Pre-ordainment and Pre-decree, and it is: eemaan in the writing in the Preserved Tablet.

End of explanation of point [105][2][3]

Footnotes

[1] This is a hadeeth reported by Aboo Daawood and At-Tirmidhee and Aboo Ya`laa from the statement of the Prophet sallAllaahu `alayhi wa sallam, and it is also reported by Al-Bayhaqee as a statement of the Companion, which carries the ruling of being from the Prophet sallAllaahu `alayhi wa sallam. It was declared Saheeh by Shaykh Al-Albaanee rahimahullaah.

[2] Translator’s Side Point: Shaykh Muhammad ibn `Abdul `Azeez ibn Manee`, made a note on this point: We have eemaan in the Preserved Tablet; he said:

“Allaah, the Most High said,

Indeed, it is a Praiseworthy Qur·aan contained in a Preserved Tablet.
(Sooratul-Burooj (85), aayaat 21-22)

So, the Noble Qur·aan is written down in the Preserved Tablet, just as Allaah, the Perfect, mentioned. And Jibreel `alayhis-salaam heard it from Allaah and conveyed it to our Prophet Muhammad `alayhis salaatu was-salaam. So it was sent down from your Lord in truth, and He did not say ‘from the Preserved Tablet’. And there is no contradiction between its being in the Preserved Tablet and between its being sent down from Allaah, as was clarified by Shaykhul-Islaam Ibn Taymiyyah. And Shaykhul-Islaam said also, that the Preserved Tablet is above the heavens and there occurs in a hadeeth that no one looks into it except Allaah, the Mighty and the Majestic.

I say: So this shows the misguidance of those who state that the soul of a person can see what is contained in the Preserved Tablet. This is just a statement from the philosophers and from the people of superstitious stories from the worshippers – whether righteous or unrighteous, as is their firm belief. So beware of it because it is a lie.

As for the Pen which is mentioned, then it is what Allaah created; and it wrote the measure of everything in the Preserved Tablet just as occurs in the hadeeth of `Ubaadah ibn AsSaamit reported by Aboo Daawood from the Prophet sallAllaahu `alayhi wa sallam that he said,

‘The first thing that Allaah created was the Pen and He said to it, “Write!” So it said, “O my Lord, and what shall I write?” He said, “Write down the decreed measure of everything right until the Hour is established.”’

And the scholars disagree – was the Pen the very first thing that was created or was it the `Arsh (Allaah’s Throne)? They have two sayings in that regard. Ibn Al-Qayyim mentions both of them in his Nooniyyah and he preferred the view that the Pen was created after the `Arsh (Throne).”

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah, he said on this point:

“I say, with regard to the Preserved Tablet, it is what is mentioned in the saying of Allaah, the Most High,

Indeed, it is a Praiseworthy Qur·aan contained in a Preserved Tablet.
(Sooratul-Burooj (85), aayaat 21-22)

And that is from the Ghayb (Hidden and Unseen) which it is obligatory that we have eemaan (truly believe) in it. And its true reality is not known except to Allaah. And the belief that some righteous people can look into what’s contained in it – this belief is kufr (unbelief) in the aayaat and ahaadeeth which clearly state that no one knows the Ghayb (Hidden and Unseen) except Allaah, the Most High.”

Translator’s Side Point: With regard to the point about which was created first: the Pen or the Throne, Shaykh Al-Albaanee (rahimahullaah), he said:

“The explainer (Ibn Abil-`Izz in his explanation of AtTahaawiyyah), he explained here, that the scholars differed whether the Pen was the very first thing created or the Throne (`Arsh). The scholars had two sayings in that regard and there is no third (saying). (Some of the scholars of the Sunnah said that Allaah’s Throne was first and then the Pen was created and some said that the Pen was created and then after that, Allaah’s Throne was created, and there is no third saying).”

Shaykh Al-Albaanee said:

“And in my view the most preferable one is the first (that the Pen was the very first thing created) as is clearly stated in my note (that he made for AtTahaawiyyah). And I say now, whether what is most correct is this or that, then this difference shows that the scholars are agreed that there was a first created thing. And the idea that created things came into creation and there is always something before it, they are contrary to this agreement (of the scholars).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 113-117 (Points 98-105)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

The Intercession (ash-shafaa’ah) which Allaah has stored up for them is something TRUE – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 22 (Part 01)

[84] وَالشَّفاعَةُ التي ادَّخَرَها لَهُم حَقٌّ، كما رُويَ في الأَخْبارِ‏‏‏‏‏.

[84] And the intercession (ashshafaa`ah) which He has stored up for them is something true, just as is reported in the narrations.

[Soundcloud Audio Link]

The Explanation – Point [84] [Part 01]

Ashshafaa`ah (the intercession) is also from the important matters of `aqeedah (creed and belief)[1] because people have gone astray with regard to affirming it. Some people went beyond the due limits in affirming it and others took a middle way.

So, with regard to the intercession on the Day of Resurrection, then the people have become divided about it, into three categories:

A people who went beyond the limits in affirming it to such an extent that they seek it from the dead and from the graves and from the idols and (from) the trees and (from) the stones.

And they worship besides Allaah that which cannot harm them and cannot benefit them; and they say, “These are our intercessors with Allaah.” (Soorah Yoonus (10), aayah 18)

(The people of shirk, they say,) “We do not worship them except so that they should draw us closer in nearness to Allaah.”  (Sooratuz-Zumar (39), aayah 3)

And a group who go beyond bounds in denying intercession, such as the Mu`tazilah and the Khawaarij. So they denied that there would be any intercession regarding the people who commit major sins (ahlul-kabaa·ir). And they contradict the proofs from the Book and the Sunnah which are mutawaatir (reported by huge number of narrators at each level of narration) affirming the intercession (ashshafaa`ah).

Whereas the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah), they took a middle path. So, they affirmed the shafaa`ah (intercession) in the manner mentioned by Allaah and His Messenger; and they truly believe in it – without ifraat (إفراط – exceeding the limits) and tafreet (تفريط – falling short of what is required).

And ashshafaa`ah (intercession) in the language, is derived from ashshaf` (الشفع – that which is even) meaning: the opposite of ‘odd’ (الوتر – al-witr) because the word al-witr means: ‘a solitary person’ (that which is single), whereas ashshaf` (that which is even) means: ‘more than one’, be it two or four or six; it is what is called ‘the even numbers’.[2]

And in the Legislation it means: acting as an intermediary to carry out needs; that an intermediary comes in-between the person who has a need and the one who possesses what he wants. And it is of two categories: (the first is) interceding with Allaah and (the second is) interceding with the creation.

As for intercession with the creation, then that is of two categories:

A good intercession (شفاعة حسنة – shafaa`atun hasanah) which is, when it is done with regard to affairs which are good, beneficial and permissible; that you mediate with someone who possesses the needs required by the people, in order that he should carry out those needs for them. He, the One free of all imperfections said,

Whoever intercedes for a good cause will receive a share of the reward for it.  (Sooratun-Nisaa· (4), aayah 85)

And he, `alayhissalaatu was-salaam said,

“Intercede and you will receive reward, and Allaah will bring about whatever He wills upon the tongue of His Messenger.” [3]

So this is shafaa`atun hasanah (good intercession) and there is reward for it because it involves bringing about benefit for the Muslims in their needs being carried out and in their attaining that which they seek which is beneficial for them, and as long as it does not involve transgression or wrong-doing against anyone.

And the second category (of intercession amongst the creation) is: evil intercession (شفاعة سيئة – shafaa`atun sayyi·ah) which means: interceding for affairs which are forbidden; such as interceding so that prescribed punishments which have become binding should be dropped. And the like of this, enters into those who the Prophet sallAllaahu `alayhi wa sallam cursed in saying,

“Allaah has cursed whoever gives shelter to a person of transgression.” [4]

And likewise, interceding with regard to seizing the property of other people without right and giving it to those who do not deserve it; Allaah the Most High said,

And whoever intercedes for an evil cause then he will have a share of the sin of it.  (Sooratun-Nisaa· (4), aayah 85)

As for intercession with Allaah, then it is not like interceding with the creation. For intercession with the Creator, that means: that Allaah, the Mighty and Majestic, honours some of His servants by granting them that they may supplicate for some of the Muslims who deserve punishment because they have committed major sins (other than shirk), so the person intercedes with Him that He should pardon those people and not punish them because that person was a believer upon tawheed. So therefore, the one interceding, he intercedes with Allaah, the Majestic and Most High, that He should pardon that person. Or, regarding someone who has entered the Hellfire because of sins, so the one who is interceding, intercedes with Allaah for that person to be taken out and for the punishment to be removed from him. And this is called ‘the intercession regarding the people who committed major sins’[5].

However, interceding with Allaah has two conditions:

The first condition is that it is done only with the Permission of Allaah. So no one can intercede with Allaah, except with His Permission. So, He is the One who permits the person who intercedes, to intercede. And as for before He has granted Permission, then no one can precede Allaah the Mighty and Majestic.

Who is there that can intercede with Him, except with His Permission?  (Sooratul-Baqarah (2), aayah 255)

And He is not like the created beings whom people come to in order to interceded with them even if they do not give permission for it. So Allaah, the Majestic and Most High, no one can intercede with Him except with His Permission.

The second condition: that the person you are interceding for is one of the people of tawheed (one who worships Allaah alone) and he is from the people of eemaan (he is a true believer – a mu·min) from those whom Allaah is pleased with – being pleased with their sayings and their actions.

And they cannot intercede except on behalf of those He (Allaah) is pleased with.  (Sooratul-Anbiyaa· (21), aayah 28)

Meaning: Allaah is pleased with that person’s sayings and actions.

And these two conditions occur together in the saying of Allaah the Most High,

Except, after Allaah has granted permission for whomever He wishes and is pleased with.  (Sooratun-Najm (53), aayah 26)

‘After Allaah has granted permission’ – this is the first condition; ‘and someone He is pleased with’ – that is the second condition.

And as for the unbeliever (kaafir), he will not be benefitted by any intercession.

Then they (the unbelievers) will not be benefitted by the intercession of those who intercede.  (Sooratul-Muddaththir (74), aayah 48)

For the wrongdoers (from the unbelievers), there will be no devoted friends nor anyone to intercede for them, who will be of aid.  (Soorah Ghaafir (40), aayah 18)

So, the intercession mentioned in the Qur·aan is of two types: intercession which is negated or denied, and that is intercession which has its conditions (one or both of them) absent; and intercession which is affirmed, which is intercession which fulfils those conditions.

So as for the unbeliever, then he will not be benefitted by intercession. Even if all the inhabitants of the heavens and of the earth were to intercede for him, Allaah still would not accept their intercession because this person is a mushrik (one who worships others besides Allaah), he is an unbeliever (kaafir) in Allaah the Majestic and Most High. Allaah is not pleased with him in his sayings and his actions. Except, for what occurs with regard to the intercession of the Prophet sallAllaahu `alayhi wa sallam with regard to his uncle – Aboo Taalib, for this is a special and particular intercession; and also, it is not an intercession for him to come out from the Hellfire, but rather an intercession for the punishment to be reduced upon this man because of the assistance he gave to the Prophet sallAllaahu `alayhi wa sallam and because of his sheltering him and defending him `alayhissalaatu was-salaam. So the Prophet sallAllaahu `alayhi wa sallam will intercede for the punishment to be reduced for him, only.

This is the confirmed intercession with its conditions, and it is of different types.

Point [84][6] to be continued inshaa· Allaah

Footnotes:

[1] As is indicated in the hadeeth of ashshafaa`ah, reported by Al-Bukhaaree as hadeeth 3340, 4712, 7510, and also by Muslim.

Translator’s Side Point: It’s a long hadeeth mentioning the Day of Resurrection, when the people would be suffering from the length of the waiting. Then they will go to the Oolul-`azm from the prophets – Aadam `alayhis-salaam, then Nooh, then Moosaa and `Eesaa, asking each of them to intercede with Allaah for the judgment to begin. Finally it will be said to them:

“Go to the Prophet sallAllaahu `alayhi wa sallam; so they will come to me and I will prostrate beneath the Throne, and it will be said, ‘O Muhammad, raise your head and intercede, your intercession will be accepted, and ask and you will be given.’”

[2] Translator’s Side Point: Some of the explainers mention that’s why, the way it’s derived in the Arabic language, is that when somebody has a need, the person who intercedes to help him, it’s as if he makes that first person, he makes him two by going and joining him in his request and going and interceding with the person who can fulfil that request.  (He is one person and you have made him even, shaf`). That’s why it’s called ashshafaa`ah.

[3] Hadeeth reported by Al-Bukhaaree as hadeeth 1432 and reported by Muslim; it is from a hadeeth of Aboo Moosaa radiyAllaahu `anh.

The full wording of Al-Bukhaaree begins: that the companion Aboo Moosaa radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam, when a beggar used to come to him, or someone having a need (and) this was transmitted to him, he used to say this, ‘Intercede and you will receive reward…’.”

[4] From a hadeeth of `Alee radiyAllaahu `anh who said, “We do not possess anything with us except for the Book of Allaah and this scroll from the Prophet sallAllaahu `alayhi wa sallam, containing the wording that he said, ‏

‘Al-Madeenah is a sacred area between `Aa·ir and such-and-such. Whoever introduces transgression within it, then upon him is the Curse of Allaah and the angels and all of mankind. No obligatory deed and no optional deed will be accepted from him…’Reported by Al-Bukhaaree as hadeeth 1870 and by Muslim

[5] الشفاعة في أهل الكبائر – ashshafaa`ah fee ahlil-kabaa·ir

[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said about the ahaadeeth about the shafaa`ah, “The ahaadeeth about that are mutawaatir (reported by a huge number of people at every level) also. And Ibn Abee `Aasim, in his book: As-Sunnah, he brings six chapters about this – chapters 163 to 168, and he brings the ahaadeeth in that regard numbering hadeeth number 784 to 832 (about 48-49 ahaadeeth) and the explainer (Ibn Abil-`Izz) in his explanation mentions a good number of them and they include the fact that the intercession of the Prophet sallAllaahu `alayhi wa sallam is of eight (8) different types. So whoever wishes can refer back to that (the explanation of Ibn Abil-`Izz).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 94-98 (Point 84)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The intercession (ashshafaa`ah) is true and an important matter of `aqeedah
  • The three categories into which the people are divided regarding the shafaa`ah
  • Meaning of ashshafaa`ah linguistically and in the Legislation
  • The two categories of intercession: interceding with Allaah and interceding with the creation
  • The two categories of intercession with the creation: good intercession and evil intercession
  • The two conditions required for interceding with Allaah: it is only by Allaah’s Permission and the one being interceded for is from the people of tawheed and eemaan and from those that Allaah is pleased with
  • The two types of intercession mentioned in the Qur·aan: affirmed and negated
  • The unbeliever will not be benefitted by intercession
  • The ahaadeeth regarding the intercession are mutawaatir

Listen to the Part 02 of this lecture at the below link:
Different Types of Confirmed Intercession – Aqeedah Tahaawiyyah – Dawud Burbank [Audio|En]

Posted with kind permission from Dawud Burbank rahimahullaah

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

Allaah knows the number of people who will enter into Paradise and those who will enter into the Fire – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 25  

[86]  وقد عَلِمَ اللهُ تعالى فيما لم يزلْ عَدَدَ مَنْ يَدْخُلُ الجنَّةَ، وعَدَدَ مَنْ يَدْخُلُ النارَ جملةً واحدةً، فلا يزدادُ في ذلك العددُ، ولا ينقصُ مِنْهُ‏‏‏‏‏.

[86]  And Allaah, the Most High, has always known the number of those who will enter into Paradise, and the number of those who will enter the Fire, altogether. So, that number will not be increased, nor will it be decreased.

Listen / Download Mp3 Here

The Explanation – Point [86][1]

This speech and that which follows it from the speech of the Shaykh, rahimahullaah, all of it refers to the topic of Al-Qadaa· wal-Qadr (القضاء والقدر – Ordainment and Pre-decree).

And having eemaan (true faith) in Ordainment and Pre-decree is one of the six pillars of eemaan, just as he, `alayhissalaatu was-salaam, said,

“Eemaan (true faith) is that you truly believe in Allaah and in His angels and in His Books and in His Messengers and in the Last Day, and that you truly believe in the Pre-decree – the good of it and the bad of it.” [2]

And in the Qur·aan there occurs the saying of Allaah, the Majestic and Most High,

We have created everything with a pre-decreed measure 
(Sooratul-Qamar (54), aayah 49)

And His saying,

He (Allaah) created everything and gave it a pre-decreed measure
(Sooratul-Furqaan (25), aayah 2)

So, there is nothing without a pre-decreed measure, or nothing which randomly occurs, or nothing that just happens unexpectedly; rather, everything which happens, does so in accordance with a pre-decreed measure and having been written.

And having eemaan (true faith) in Al-Qadaa· wal-Qadr (Pre-ordainment and Pre-decree) includes four (4) levels and we will abridge them as follows:

The First Level: To have eemaan (true faith) in Allaah’s comprehensive Knowledge (Al-`Ilm – العلم) which covers everything, and that Allaah has known all things, always. He knew whatever happened and whatever was going to happen and whatever was not going to happen and if it had happened, how it would have been. Nothing whatsoever is hidden from His Knowledge, He, the One free of all imperfections and the Most High.

The Second Level: (Al-Kitaabah) That Allaah the Majestic and the Most High, He wrote in Al-Lawh Al-Mahfooz (The Preserved Tablet) the pre-decreed measures of every created thing, after having known them, He the Perfect.

And this is the Universal and all-inclusive Writing which covers everything. And there occurs in a hadeeth (that Allaah’s Messenger sallAllaahu `alayhi wa sallam said),

“The first thing that Allaah created was the Pen. He said, ‘Write!’ It said, ‘What shall I write?’ He said, ‘Write down whatever will occur until the Day of Resurrection.’” [3]

So, the Pen wrote down whatever was going to happen until the Day of Resurrection.

The Third Level: The level of Al-Mashee·ah (Allaah’s Wish and Will). So nothing occurs in this creation except by the Will and Wish of Allaah from that which is in the Preserved Tablet (Al-Lawh Al-Mahfooz) and what is within His Knowledge, He the Perfect and Most High. Nothing happens without His Will and nothing occurs within His Sovereignty unless He wills it (if He doesn’t will it, it doesn’t occur), He the Perfect.

Allaah does whatever He wills.
(Sooratul-Hajj (22), aayah 14)

Likewise, Allaah does whatever He wishes.
(Soorah Aal-`Imraan (3), aayah 40)

So, everything which occurs in this creation, whether life or death, whether someone being rich or someone being poor, whether someone having eemaan (true faith) or being an unbeliever; all of that was in accordance with Allaah’s Wish and Will. He wished the good and He wished the evil. He wished true faith (eemaan) and He wished unbelief (kufr). So, everything enters into His Al-Mashee·ah (His Universal Wish); whatever He wished to occur, occurred; and whatever He did not wish, did not occur.

The Fourth Level: The level of creating and bringing into existence (al-khalq wal-eejaad – الخلق والإيجاد). So whatever things He wished and willed, then He brought it into existence and created it.

Allaah is the Creator of everything and He is a Guardian and Disposer of Affairs over everything.
(Sooratuz-Zumar (39), aayah 62)

The Creating and the Command are His
(Sooratul-A`raaf (7), aayah 54)

No calamity strikes upon the earth nor in your selves, except that it is written down in a Book before We created it. (Sooratul-Hadeed (57), aayah 22)

And the proofs of (Allaah’s) Knowledge are very many.

So from that which Allaah has described Himself with, is Al-`Ilm (العلم – Knowledge). So He, the One free of all imperfections and the Most High, He knows the number of people who will enter into Paradise and those who will enter into the Fire, and that is in His Eternal Knowledge (He has always known that).

And that whatever Allaah, the Most High had decreed, that will not be added to nor will it be decreased. And from that, is that He knows the inhabitants of Paradise and the inhabitants of the Fire, and He knows what they were going to do. We have eemaan (true faith) in that and we apply ourselves to action. We do not debate concerning Ordainment and Pre-decree, saying “how?” and “why?” and “how can a person be taken to account for something which Allaah pre-decreed?” to the rest of the foolish talk and wastage of time, and raising objections against Allaah, the Mighty and Majestic.

What is obligatory upon you, is rather, to perform the acts of obedience and to avoid the sins. It is not the business of a slave to try and investigate the Secret of Allaah, the Mighty and the Majestic, and to dispute with the Lord, the Majestic and Most High. Rather, his business is to act. So therefore, when the Prophet sallAllaahu `alayhi wa sallam informed his Companions that there is no one from them except that his place is written down – whether it be in Paradise or it be in the Fire, they said, “O Messenger of Allaah, shall we not then depend upon what is written down for us and leave off actions?” So he said,

“No, act, for everyone will have that which he was created for, made easy for him.” [4]

He, the Most High said,

Your deeds are diverse. So whoever spends in Allaah’s cause and fears and is dutiful to Him, and believes in Allaah’s reward, then We will make easy for him, acts which are pleasing to Allaah. (Sooratul-Layl (92), aayaat 4-7)

So the reason here, is from the servant himself (why Allaah will make good deeds easy for the person) – either he is a person who is fortunate or a person who is wretched.

And whoever is miserly, withholding from spending in Allaah’s cause, and thinks himself self-sufficient and does not act in obedience to Allaah, and denies Allaah’s reward, then We will make actions which Allaah hates, easy for him. (Sooratul-Layl (92), aayaat 8-10)

So what is required from us, is performing righteous and correct actions and leaving off evil actions.

And as for using Pre-ordainment and Pre-decree as an argument, then it is not an excuse because Allaah, the Mighty and Majestic, has made the good clear to us, and the evil; so therefore there is no excuse. And the people fall into problems because of their entering into affairs which they are not qualified for. So he says, “If Allaah has written for me that I will enter into Paradise, then I will enter it and if He has written for me that I will enter the Fire then I am going to enter it,” and he doesn’t perform any actions.

Then it is to be said to him: You, yourself don’t apply this saying upon yourself. Do you just sit in your house and leave off seeking provision? And do you say, “If Allaah has written down provision for me, He will make it easy for me.” Or is it that you go out and you strive and you seek for your provision? Even the animals and the birds don’t just sit in their homes; rather, they go out and they seek for their provision. And there occurs in the hadeeth, the saying of the Prophet sallAllaahu `alayhi wa sallam:

“If you truly had reliance upon Allaah, then He would provide for you just as He provides for the birds. They go out hungry and they return with full bellies.” [5]

So Allaah created them (the birds and animals) upon the inborn nature of seeking for provision and of using the necessary means; and they are animals and you are a man will intellect!

And also, if someone stole something from you, would you say, “This was just something pre-decreed and ordained,” or would you make a complaint against him? Rather, indeed you would make a complaint against him and you would seek it and you would argue your case; you would not use as an argument Pre-ordainment and Pre-decree!

 End of explanation of point [86][6]

[87]  وكذلك أَفْعَالُهُم فِيما عَلِمَ مِنْهُم أَن يفْعَلُوه‏‏‏‏‏.
[87]  And the same applies to their deeds; He knew whatever they were going to do.

The Explanation – Point [87]

Meaning: He knew their deeds, always.

End of explanation of point [87]

[88]  وكلٌّ مُيَسرٌ لما خُلِقَ لَه‏‏‏‏‏.
[88] Everyone will have what he was created for, made easy for him.

The Explanation – Point [88]

He, the Most High said,

So whoever gives in Allaah’s cause and spends in obedience to Allaah, and fears Him and is dutiful to Him and believes in His reward, then We will make easy for him actions which are pleasing to Allaah. And whoever is miserly, and withholds from giving in Allaah’s cause, and thinks of himself as being self-sufficient and does not act in obedience to Allaah, and who denies His reward, then We will make actions which Allaah hates and is not pleased with, easy for him. (Sooratul-Layl (92), aayaat 5-10)

End of explanation of point [88]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 105-110 (Point 86-88)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Footnotes:

[1] Translator’s Side Point: The author, rahimahullaah, moves on to a few points connected to Qadr (Pre-decree) and we already had something with regard to Pre-decree in the book, that being points number 28-37 where the author, rahimahullaah said:

“He created the creation whilst having full Knowledge (of them). And He decreed fixed limits for them. And He laid down fixed time-spans for them. And nothing was hidden from Him before He created them. And He knew whatever they were going to do, before He created them. And He commanded them to obey Him and He forbade them from disobeying Him. And everything occurs in accordance with His Pre-decree. And His Will is enacted, not the will of the servants except what He wills for them. So whatever He willed for them occurs, and whatever He did not will for them does not occur. He guides whomever He wishes, and protects and keeps safe as a favor upon them; and He misguides whomever He wishes and humiliates and puts to trial from (His) Justice. All of them vary within His Will, between His Favor and His Justice.”

[2] Hadeeth reported by Al-Bukhaaree (no. 50) and by Muslim in his Book of Eemaan (no. 10) as the hadeeth of Aboo Hurayrah radiyAllaahu `anh.

[3] This hadeeth is reported by Aboo Ya`laa from the Prophet sallAllaahu `alayhi wa sallam and it was declared Saheeh (Authentic) by Shaykh Al-Albaanee in AsSaheehah (no. 133). Also reported by Al-Bayhaqee in his book As-Sunan Al-Kubraa as being mawqoof from (the statement of the Companion) Ibn `Abbaas radiyAllaahu `anhumaa. Also reported by Aboo Daawood and At-Tirmidhee from the hadeeth of `Ubaadah ibn AsSaamit radiyAllaahu `anh and declared Saheeh (Authentic) by Shaykh Al-Albaanee.

[4] Hadeeth reported by Al-Bukhaaree (no. 6605) and likewise by Muslim. It is from a hadeeth of `Alee radiyAllaahu `anh.

[5] Reported by Ahmad in his Musnad, and by `Abd ibn Humayd, and by At-Tirmidhee and Ibn Maajah, and At-Tirmidhee said it is Hasan-Saheeh. And it was declared authentic by Shaykh Ahmad Shaakir in his checking of the Musnad. Likewise, it was declared Saheeh by Shaykh Al-Albaanee rahimahullaah. It is from a hadeeth of `Umar radiyAllaahu `anh.

Translator’s Side Point: This is a hadeeth that sometimes the Sufis beggars try and use to say that they are not begging but they are depending and relying upon Allaah. But as the scholars say, they are just begging from the people and they try to use this hadeeth as it mentions, “If only you had reliance upon Allaah, then He would provide for you just as He provides for the birds.” The scholars and explainers say that the last part of this hadeeth is a refutation of them because it mentions that the birds “go out hungry and they return with full bellies.” So, they go out and look for food and when they’ve found it, they come back with their bellies full.

[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said regarding this point: “The author rahimahullaah is indicating the hadeeth of `Abdullaah ibn `Amr radiyAllaahu `anhumaa who said,

‘Allaah’s Messenger sallAllaahu `alayhi wa sallam came out to us and in his hand he had two books and he said, “Do you know what these two books are?” So we said, “No, O Messenger of Allaah, not unless you inform us.”  So he said about the book in his right hand, “This is a book from the Lord of the whole of the creation. It contains the names of the inhabitants of Paradise and the names of their fathers and their tribes, and then their total number is mentioned; it will not be added to and it will not be taken away from, ever.” Then he said about the book in his left hand, “This is a book from the Lord of the whole of the creation, containing the names of the inhabitants of the Fire and the names of their fathers and their tribes, and then He mentioned their total number; so it will not be added to, nor will it be decreased, ever.” So his Companions said, “Then on what basis is there to be any action if the affair has been finished?” So he said, “Strive to act correctly and to be justly balanced because the person of Paradise will have his actions sealed for him with the actions of the people of Paradise, no matter what he may have done; and the person of the Fire will have his actions sealed for him with the actions of the people of the Fire, no matter what he may have done.” Then Allaah’s Messenger sallAllaahu `alayhi wa sallam said motioning with his hands and he threw them (the two books) away. Then he said, “Your Lord has finished with regards to the servants,

A group in Paradise and another group in the Fire.
(SooratushShooraa (42), aayah 7)”’

This hadeeth was reported by At-Tirmidhee and he declared it authentic, and others as well. And I have researched it in my book AsSaheehah as hadeeth no. 848.”

Likewise, in his checking of At-Tirmidhee, Shaykh Al-Albaanee declared it Hasan (good).

Points discussed in this excerpt include:

  • Having eemaan (true faith) in Ordainment and Pre-decree (القضاء والقدر) is one of the six pillars of eemaan
  • There is nothing without a pre-decreed measure, or which randomly occurs, or that just happens unexpectedly
  • The four (4) levels of eemaan in Al-Qadaa wal-Qadr: Al-`Ilm, Al-Kitaabah, Al-Mashee·ah and Al-Khalq
  • Obligation upon a person to perform acts of obedience and avoid sins
  • Pre-ordainment and Pre-decree is not to be used as an argument/excuse
  • Allaah knows those who will enter the Paradise and the Fire, their total number and their deeds
  • Everyone will have what he was created for, made easy for him

Posted with kind permission from Dawud Burbank rahimahullaah

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

The Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true – Aqeedah Tahawiyyah – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 29

            والعرشُ والكرسيُّ حقٌّ.

[Point 117]   And the Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true.


The Explanation – Point [117]

Allaah, the Perfect and Most High, created the heavens and He created the earth, and He created the Footstool (Kursee) and He created the `Arsh (Throne), all of these are things created by Allaah, the Mighty and Majestic. The heavens are above the earth, and above the heavens is al-bahr (البحر – the ocean) and above the ocean is the Footstool, and above the Footstool is the `Arsh (Throne). So that is the highest of all of the created things; and that is as occurs in the hadeeth,

That the seven heavens compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in a shield. [1]

Meaning: the seven heavens and their greatness, and whatever is within them, compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in the like of a large circle of metal which the fighter uses as a shield. So what are seven dirhams compared to the large circular shield? In comparison, they are very little. In that regard, there is His saying, He the Most High,

His (Allaah’s) Kursee (Footstool) extends over the heavens and the earth.
 (Sooratul-Baqarah (2), aayah 255)

And the `Arsh (Throne) is even greater than the Kursee (Footstool). So the Kursee (Footstool) compared to the `Arsh (Throne) is just like a ring thrown in a desert, as occurs in the hadeeth. So if you were to throw a little ring into a broad, expansive piece of land, what would the size of the ring be compared to the size of that whole desert? Nothing!

These created things are tremendous and extremely vast, (so vast) as is known to none except Allaah, the Perfect and Most High.

So, the `Arsh (Throne) is the highest of all the created things. And Allaah, the Perfect, is High and Exalted above His `Arsh (Throne), above His creation.

So therefore, the Kursee (Footstool) is beneath the `Arsh (Throne). And there occurs in a narration that it (the Kursee – Footstool) is the place of the two Feet.[2] So, the Kursee (Footstool) is something created and it does not mean al-`Ilm (العلم – Knowledge) as has been attributed to Ibn `Abbaas radiyAllaahu `anhumaa, that he said with regard to the saying of Allaah, the Most High,

His Kursee extends over …

That he (Ibn `Abbaas) said it means: “His Knowledge;”[3] meaning that His Knowledge extends over the heavens and the earth. This meaning is correct; however, that is not what is meant by the aayah. So, the Kursee (Footstool) is something created whereas al-`Ilm (Allaah’s Knowledge) is an Attribute from the Attributes of Allaah, the Mighty and Majestic; it is not from that which He has created. So therefore, it is obligatory to have eemaan (truly believe) in the `Arsh (Throne) and in the Kursee (Footstool); this being something true upon its true reality. And the `Arsh (Throne) is not as the Ash`arees say, and whoever proceeds along their way, that the `Arsh (Throne) means Al-Mulk (الملك – Kingship or Sovereignty). So they say, with regard to His saying, He the Most High,

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

They (the Ash`arees) say it means: “He gained control over Sovereignty or Kingship.” And this is misguidance. So the Throne (`Arsh) is something created.

And His Throne was above the water
 (Soorah-Hood (11), aayah 7)

So, beneath the Throne (`Arsh) is the Kursee (Footstool), and beneath the Kursee (Footstool) is the heavens, and the earth is beneath the heavens. And there occurs in the hadeeth (the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam),

“So if you ask Allaah for Paradise (Jannah), then ask Him for the highest Firdaws because it is the middle part of Paradise and the highest part of Paradise, and above it is the Throne (`Arsh) of the Most Merciful.” [4]

So, Al-Firdaws is the highest of the Gardens of Paradise and above it is the Throne (`Arsh) of the Most Merciful.

So, His Throne (`Arsh) is something created and it has carriers/bearers (حملة – hamalah) and they are groups from the Angels.

And on that Day (the Day of Resurrection), eight carriers will carry the Throne of your Lord  (Sooratul-Haaqqah (69), aayah 17)

So before the Day of Resurrection, it will be carried by four (Angels) but when the Day of Resurrection comes they will be doubled and they will become eight. And each one of the Angels (who will carry the Throne) is such that his created form, his tremendous size and his strength cannot be imagined.

And could it be said: if someone says that the Throne means ‘Sovereignty’, could it be said that Sovereignty will be carried by the Angels?

End of explanation of point [117][5]

Footnotes:

[1] Translator’s Note: Reported as a hadeeth by Ibn Jareer At-Tabaree in his Tafseer, and by others; and verifiers make it clear that its chain of narrations is weak – it is not authentic. Its chain of narrations contains a weak narrator called `Abdur-Rahmaan ibn Zayd ibn Aslam; and its chain of narration is also broken after that. This is pointed out by the verifiers of Kitaab At-Tawheed such as Shaykh Jaasim ad-Dawsaree in his book An-Nahaj As-Sadeed (النهج السديد) his checking of Kitaab At-Tawheed. And this point is also made by Shaykh Al-Albaanee rahimahullaah in Silsilah Al-Ahaadeeth AsSaheehah (سلسلة الأحاديث الصحيحة) no. 109. So this hadeeth with this wording is not authentic. An authentic wording will follow inshaa· Allaah.

[2] Translator’s Side Point: As for this narration, then it is declared Saheeh (Authentic) by Shaykh Al-Albaanee and others as a saying of Ibn `Abbaas radiyAllaahu `anhumaa with an authentic chain of narration reported by Al-Haakim and Ibn Abee Shaybah in his book and Sifatul-Jannah (صفة الجنة) that Ibn `Abbaas radiyAllaahu `anhumaa stated this.

[3] Translator’s Side Point: The verifiers, amongst them Shaykh Muqbil rahimahullaah, in his checking of Ibn Katheer, and other verifiers as well, they make clear that this report from Ibn `Abbaas is not authentic. The reason being, that the narrator from Ibn `Abbaas is quoted as being his student Sa`eed ibn Jubayr, and the narrator from Sa`eed ibn Jubayr is Ja`far ibn Abil-Mugheerah, and the verifiers such as Ibn Mandah, they mention this narrator (Ja`far ibn Abil-Mugheerah) is weak in his narrations from Sa`eed ibn Jubayr.

[4] This hadeeth is reported by Al-Bukhaaree as hadeeth 2790 and 7423; and it is from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.

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

“Know that the `Arsh (Throne) is a very great creation as is proven in the aayaat of the Qur·aan and in the ahaadeeth of the Prophet sallAllaahu `alayhi wa sallam. And this is why He, the Most High, attributed it to Himself in His saying,

Allaah described Himself as being “the Possessor or the Owner of the Throne”, and you will find other aayaat (about the Throne) in the explanation (of Ibn Abil-`Izz).

And in the language, it (`Arsh) means: the throne (seat) of the king. And from its characteristics mentioned in the Qur·aan is:

And eight (Angels) will bear the Throne of your Lord on the Day of Resurrection
(Sooratul-Haaqqah (69), aayah 17)

And that it is upon the water. And in the Sunnah there is mentioned that from the Angels who bear the Throne, there is one Angel who, from his earlobe to his shoulder is a distance of seven hundred (700) years (he authenticates it in AsSaheehah (no. 151) – a hadeeth of Aboo Daawood from Jaabir radiyAllaahu `anh). And also that it (the `Arsh) has supports, and also that it is the ceiling of Jannatul-Firdaws. That occurs in authentic ahaadeeth which are mentioned in the explanation (of Ibn Abil-`Izz). And all of this nullifies the false interpretation that the `Arsh means Al-Mulk (Kingship) and extensive Sovereignty!

And as for the Kursee (Footstool) then regarding that is His saying, He the Most High,

His Footstool extends over the heavens and the earth
 (Sooratul-Baqarah (2), aayah 255)

And the Kursee (Footstool) is in front of the Throne, and it is authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as his saying, that he said, “The Kursee (Footstool) is the place of the two Feet, and the Throne – no one knows its size except Allaah, the Most High.” (Reported by Al-Haakim and Ibn Abee Shaybah in his book Sifatul-Jannah, and Shaykh Al-Albaanee said that it is authentic.)”

Shaykh Al-Albaanee then mentions that he has verified this narration in his book Mukhtasar Al-`Uloo of AdhDhahabee (مختصر العلو للذهبي), and he said,

“There is nothing authentic from the Prophet sallAllaahu `alayhi wa sallam as his saying, except for his saying `alayhissalaatu was-salaam, (with regard to the Kursee (Footstool)),

“The seven heavens compared to the Footstool are just like a ring thrown into a desert, and the size of the `Arsh compared to the Footstool is like the size of that desert compared to the size of that ring.”

So that nullifies also, the misinterpretation of the Footstool to mean al-`Ilm (Knowledge) and this interpretation is not authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as I have verified in my book AsSaheehah (no. 109).”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 121-125 (Points 111-117)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Aqeedah of the Salaf: Eemaan in Paradise and Hell & That They Are Both Created – Abu Muhammad al-Maghribee [Audio|En]

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 12: Eemaan in Paradise & Hell
& That They are Both Created

[91] Ahl us-Sunnah testify and believe that Paradise and Hell are both created. They will remain eternally and the people of Paradise will never leave it. Also the inhabitants of Hell, who were created for it, will never come out of it. Death will be sacrificed on the wall between Paradise and Hell, then a call will be made that day:

..O people of Paradise, there is eternity and no death. O people of Hell, there is eternity and no death.

This is what is reported authentically from the Messenger of Allaah [صلى الله عليه وسلم) [107)

Footnotes:

[107] Related by al Bukhaaree [4730,6544 – 6545,6548 ] and Muslim [2850]

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

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They ( i.e. Ahl Hadeeth ) know with certainty and truth that the sinful from amongst the Ahl ut Tawlieed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.

Footnotes:

[102] TRANSLATORS NOTE ~ The Messenger of Allaah, (صلى الله عليه وسلم) , said:

My pool takes one month to cross. Its water is whiter then milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.

Related by al-Bukhaaree [ 6579]

[103] TRANSLATORS NOTE ~ Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE ~ Contrary to what the Khawaarij say.

 

Part 01:

Part 02:

Listen to the full audio explanation of the Book:
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Aqeedah of the Salaf: The Outcome of the Slaves is Unknown – Abu Muhammad al Maghribee [Audio|En]

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 20: The Outcome of the Slaves is Unknown

[115] The People of Hadeeth believe and testify that the end of the slave is unknown. No one knows what his end shall be. They (People of Hadeeth) do not pass judgement on a specific person that he will be from the people of Paradise or from the people of Hell, because that is something which is hidden from them. They do not know in which state a person will die, whether it is upon Islaam or unbelief, so due to this fact they say:

“Indeed we are Believers, if Allaah wills.”

That is, from those Believers who will have a good end, if Allaah wills [134]

[134] TRANSLATORS NOTE ~ The Prophet(صلى الله عليه وسلم), said:

Do not be delighted by the actions of anyone until you see how he ends up”.

Related by Ahmad [ 3:120,223 ] and lbn Abee ‘Aasim [ 393-395 ]. The isnaad is Saheeh.

Chapter 21: The Ruling Upon On One Who Died Upon Belief Or Unbelief

[l16] And the People of Hadeeth witness for the one who dies upon Islaam that his end will be Paradise even if their fate was written by Allaah that they will be punished with the Fire for a period, as a result of their sins which they committed and did not repent from. They will eventually enter Paradise and no one from amongst the Muslims will remain in Hell eternally. This is a great blessing and favour from Allaah. If one dies upon unbelief, and Allaah’s protection is sought from this, he will be thrown into the Fire and he will not be saved from it, and he will stay there forever.

Part 01:

Part 02:

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

Aqeedah of the Salaf: The Creation of the Slaves Actions – Abu Muhammad al Maghribee [Audio|En]

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 16: The Creation Of The Slaves Actions

[106] And from the sayings Ahl-us-Sunnah wal Jamaa’ah about the deeds of the slaves, is that they are created by Allah, The Most High. They do not have any doubt in that. They do not regard anyone who rejects and negated this statements ( belief) as being from the people of guidance and religion of truth. [118]

Footnotes:

[118] See Imam al-Bukhaaree’s treatise Khalq Aaf’aal al-‘Ibaad and the Sharh al-‘Aqeedah at-Tahaawiyyah (p.430-439).  Allaah says:

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
Allaah Created you and your actions.

Sooratas-Saffaat: 37:96

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

The Aqeedah of the Salaf: We do not Call a Muslim an Unbeliever Due to his Sins – Abu Muhamamd al Maghribee [Audio|En]

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 14: We do not Call a Muslim an Unbeliever Due to his Sins

[100] Ahl us-Sunnab believe that if a Believer commits sins, however small or large they may be, he does not become an unbeliever. If he leaves this world without making any repentance from them and he dies upon Tawheed and Ikhlaas, then his affair is entirely up to Allaah, The Most Mighty and The Most Majestic. If He wills, He may forgive him and enter him into Paradise on the Day of judgement, safe and sound without being afflicted by the fire and without being punished for his perpetration of the sins.

He will be brought on the Day of judgement with his sins and misdeeds. If Allaah wills, He will punish him for a period in the Fire. If He punishes him, he will not however remain in the Fire forever, but he will eventually be freed and taken out from it, to the place of tranquility and content.

[101] Our Shaykh, the Imaam Aboo Tayyeb Sahl ibn Muhammad as- Sa’lookee, raheemahullaah, said:

“The sinning believer, even if he is punished by the fire, he will not be thrown in there the same way as the unbeliever is thrown in the fire. He will not remain there the same way as the unbeliever will remain there nor will he be wretched and miserable the same way the unbeliever is wretched and miserable.”

[102] This means that the unbeliever will be dragged to the Fire on his face, he will be thrown in there chained, and then hung upside down, shackled by having his hands tied to his neck with strong and heavy chains. However, the sinning believer, if he is afflicted by the Fire, he will enter it like a criminal enters a prison in this world on his feet, not upside down nor thrown in. The meaning of his statement:

“…he will not, be thrown in there the same way as the unbeliever is thrown in the fire…,” means that the unbeliever will have all his body burned and every time his skin is roasted through it will be replaced with another, so that he may taste the punishment again, as Allaah informs us in His Book:

“Indeed, those who have disbelieved in our signs, we shall burn them in a fire. We shall change their skins for other skins, so that they may taste the punishment again.” [Soorah an-Nisaa 4;56]

As for the believers they will not have their faces scorched by the Fire, and their limbs which they used for sujood will not be burned. For Allaah has forbidden the Fire from burning them. “ [113]

[103] His saying: “…he will not stay in the Fire like the unbeliever would…”, means that the unbeliever will remain in it forever and never come out of it. Allaah will never leave any sinning believer in the Fire forever.

His saying: “…he will not be afflicted like the unbeliever”, means that the unbeliever has no hope of the Mercy of Allah and no opportunity for reprieve from the punishment. As for the believer he will never be cut off from the hope of the Mercy of Allaah.

The final outcome for all the believers is Paradise, as they were created for it and it was created for them, as a Mercy and a Blessing from Allaah.

Footnotes:

[113] The prophet صلى الله عليه وسلم said: “Allaah has forbidden the fire to eat up the traces of Sujood”. Related by al-Bukhaaree [806] and Muslim [182]

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