Know that the Beginning of Islaam is Ash-Shahaadataan – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 50: Points 84-86
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[84] And know that the beginning of Islaam is the testification that none has the right to be worshipped except Allaah and that Muhammad is His slave and His Messenger.

[85] And that whatever Allaah says is just as He said and nothing can contradict what He says and He is true to what He has said.

[86] And to have eemaan (true faith) in all of the revealed laws.

[Souncloud Audio Link

Transcribed Audio:

He rahimahullaah said, “And you should know, O Muslim, O taalib al-`ilm (seeker of knowledge),” meaning you should be certain and understand clearly “that the beginning, the first part of Islaam is the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.” These two are the first pillar from the pillars of Islaam as occurs in the hadeeth of Jibreel in which Jibreel `alayhissalaam said to the Prophet sallAllaahu `alayhi wa sallam:

“Tell me about Islaam.” He said, “Islaam is that you testify that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah and that you establish the prayer and that you give the Zakaat and that you fast Ramadaan and that you perform Hajj to the house if you are able to make the way to it.”[1]

So Ash-Shahaadataan (the two testifications) are the first thing which mankind is to be called to. He sallAllaahu `alayhi wa sallam said:

“I have been commanded to fight against the people until they say: “None has the right to be worshipped except Allaah”. So if they say it then they have rendered their blood and their property secure from me except on account of a right of Islaam and their reckoning will be with Allaah.”[2]

And when he (the Prophet) sent Mu`aadh to Yemen, he said to him:

“Indeed you are going to a people from the People of the Scripture, so let the first thing that you call them to be the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.”[3]

So this is the first thing, which the people are to be called to because it is the entry point into the religion of Islaam. As for those who are lax about Tawheed and do not give importance to it from the companions of the various calls and the present day methodologies utilising da`wah, then this is contrary to this tremendous fundamental principle.

And what is required with regard to the two testifications is not just to pronounce them upon the tongue. Rather, what is required is to state them upon the tongue whilst being aware of their meaning and to act in accordance with what they necessitate. However, whoever testifies that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah then it will be accepted from him. So if he is then upright upon it then he is a Muslim but if something appears from him, which contradicts them then he will be an apostate.

And the meaning of the testification that Laa ilaaha illallaah, that none has the right to be worshipped except Allaah is that you hold as your belief in your heart and that you state upon your tongue and you affirm and you acknowledge that none is deserving of worship (ibaadah) except for Allaah and that everything that is worshipped besides Him is false and futile. And worship of it is false and futile.

He, the Most High, said:

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

That is because Allaah, He is the one who is truly deserving of worship and those whom they worship and invoke besides Him, that is false and futile. And Allaah is the Most High and Exalted One, the Incomparably Great One.(Sooratul-Hajj (22), aayah 62)

And the meaning of the testification Anna Muhammadur-Rusoolullaah; that Muhammad is the Messenger of Allaah, is that you acknowledge outwardly and inwardly that he is the Messenger of Allaah. As for a person who states it upon his tongue but he does not acknowledge his messengership inwardly then this one is a munaafiq (hypocrite).

He, the Most High, said:

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ

When the hypocrites come to you (Muhammad sallAllaahu `alayhi wa sallam), they say, “We testify that you are the Messenger of Allaah.” And Allaah knows that you indeed are His Messenger and Allaah testifies that the hypocrites are certainly liars in their testifying. (Sooratul-Munaafiqoon (63), aayah 1)

 يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ

They say with their mouths that which is not in their hearts.
(Soorah Aali `Imraan (3), aayah 167)

So the meaning of the testification that Muhammad is the Messenger of Allaah; Muhammadur-Rusoolullaah is, in summary:

To obey him in whatever he commanded and to attest to the truth of whatever he informed of and to avoid whatever he forbade and prohibited and that Allaah should not be worshipped except with that which He legislated.

To obey him in whatever he commanded; so if the Messenger sallAllaahu `alayhi wa sallam commanded a matter then you must comply with it.

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا

And it is not for a believing man nor for a believing woman when Allaah and His Messenger have decreed a matter that they should have any choice with regard to their affair. And whoever disobeys Allaah and His Messenger then he has strayed with a clear straying. (Sooratul-Ahzaab (33), aayah 36)

To attest to the truth of whatever he informed of; he sallAllaahu `alayhi wa sallam informed about some affairs of the ghaib (the hidden and the unseen) of the past and the future. So, he sallAllaahu `alayhi wa sallam is to be believed regarding whatever he informed of and he did not speak from desires.

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

It is just revelation sent to him. (Sooratun-Najm (53), aayah 4)

So, his sallAllaahu `alayhi wa sallam informing about something is something true and something certain. No doubt can come upon it if it is authentic from him sallAllaahu `alayhi wa sallam.

As for the phrase: “and to avoid whatever he forbade and prohibited,” avoiding whatever the Messenger sallAllaahu `alayhi wa sallam forbade and prohibited, that is His saying, He the Most High:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

And whatever the Messenger gives you then accept it and whatever he forbids you from, then desist and fear and be dutiful to Allaah. Indeed Allaah is severe in punishment. (Sooratul-Hashr (59), aayah 7)

“And that Allaah is not to be worshipped except with that which He legislated.” Whatever the Messenger sallAllaahu `alayhi wa sallam legislated; conveying it from Allaah, the Majestic and Most High. And this negates innovations and newly introduced affairs and baseless practices, which the Prophet sallAllaahu `alayhi wa sallam did not command. He sallAllaahu `alayhi wa sallam said:

“Whoever does an action, which our affair is not in accordance with then it is rejected.”

“Whoever introduces into this affair of ours that which is not from it then it is rejected.”[4]

“And beware of newly introduced affairs.”

The saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam:

“Adhere to my Sunnah and the Sunnah of the rightly guided orthodox Khulafaa· (Caliphs) who come after me. Cling onto it and bite upon it with your pre-molar teeth. And beware of the newly introduced affairs for every newly introduced affair is a bid`ah (innovation) and every innovation is a going astray.[5]

And every `ibaadah (worship), which the Messenger sallAllaahu `alayhi wa sallam did not legislate then it is baatilah (false and futile) and there will be no reward in doing it. Rather, there will be sin in it because it is a bid`ah (innovation) and innovation takes a person further away from Allaah and will not draw him closer to Allaah, the Mighty and Majestic.

His saying, “And you should know that the beginning of Islaam is the testification that none has the right to be worshipped except Allaah and that Muhammad is His slave and His Messenger.” This is the first pillar and it is the entrance. Then after it comes the Salaah (prayer) then after it comes the Zakaat then fasting Ramadaan then Hajj to Allaah’s sacred house, then the rest of the duties and laws of the religion. All of them follow on from the two testifications; the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.

His saying, “And that whatever Allaah said then it is just as He said and none can contradict what He has said and He is true to what He has said.” Whatever Allaah, the Majestic and Most High, said then it is just as He has said. No doubt can ever come upon it. Allaah, the Most High, said:

وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا

And who is truer in speech than Allaah. 
(Sooratun-Nisaa· (4), aayah 87)

وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا

And who is truer than Allaah in saying.
(Sooratun-Nisaa· (4), aayah 122)

Meaning: no-one is truer than Allaah, the Perfect and Most High. And if Allaah, the Perfect makes a promise (wa`d) then He does not break it.

وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

The promise of Allaah, it is a promise of Allaah, Allaah does not break His promises. However, most of mankind do not know that Allaah will certainly carry out His promise. (Sooratur-Room (30), aayah 6)

So, when He makes a promise then He does not break His promise. And if He tawa`adah (threatens) something then He may pardon, He the Perfect and Most High. So there is a difference between al-wa`d (promises) and at-tawa`ud (threats). So al-wa`d (the promise), He never breaks a promise. And as for at-tawa`ud (a threat) that He has made; al-wa`eed (a threat) then Allaah, the Majestic and Most High may pardon and overlook and may not carry out the wa`eed (threat) as a mercy from Him, He, the Perfect, and as a favour from Him, He, the Perfect and Most High.

His saying, “And to have eemaan in all of the revealed laws.” It is obligatory to have eemaan (true faith) in all of the revealed laws, which Allaah sent down to His Messengers, all of them, in general with regard to those, which have been left unspecified and specifically with regard to those that have been mentioned specifically.

قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say, “We truly believe in Allaah and in whatever was sent down to us and in whatever was sent down to Ibraaheem and Ismaa`eel and Ishaaq and Ya`qoob and to the tribes and whatever was given to Moosaa and `Eesaa and whatever the Prophets were given from their Lord. We do not make any distinction between any of them and we submit as Muslims to Him.(Sooratul-Baqarah (2), aayah 136)

قُلْ آمَنَّا بِاللَّهِ وَمَا أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ عَلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَالنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say, “We have eemaan (we truly believe) in Allaah and in whatever was sent down to us and in whatever was sent down to Ibraaheem and Ismaa`eel and Ishaaq and Ya`qoob and to the tribes and whatever was given to Moosaa and `Eesaa and to the Prophets from their Lord. We do not make any distinction between them and we are Muslims submitting to Him. (Soorah Aali `Imraan (3), aayah 84)

So, we have eemaan (we truly believe) in all of the divine laws sent down and we truly believe that Allaah, the Majestic and Most High legislates for each time whatever is suitable for it and then He abrogates that with another revealed law, which is suitable for those who come after them. So, when Muhammad sallAllaahu `alayhi wa sallam was sent, he came with a revealed law, which was firmly grounded and will remain until the Hour is established. It will not be abrogated and it will never be changed. It is suitable for every time and place.

Footnotes:

[1] Reported by Muslim (8) from a hadeeth of `Umar ibn al-Khattaab radiyAllaahu `anhu.

[2] Reported by Al-Bukhaariyy (25) and Muslim (22) from a hadeeth of `Abdullaah ibn `Umar radiyAllaahu `anhumaa.

[3] Reported by Al-Bukhaariyy (1,395) and Muslim (19) from a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa.

[4] Translator’s side point: The checking of this has preceded and as we had before, it is reported by Al-Bukhaariyy (2,697) and Muslim (1,718) from a hadeeth from the Mother of the Believers, `Aa`ishah radiyAllaahu `anhaa.

[5] This has already preceded the checking of this and as we had before, it is reported by Imaam Ahmad, Aboo Daawood, at-Tirmithee and Ibn Maajah. It was declared saheeh (authentic) by Shaykh Al-Albaaniyy.

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

Transcribed by Saima Zaher.

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

This world is an abode of Eemaan and Islaam – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharhu Sunnah : Lesson 31 : Point 39
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

واعلم بأن الدنيا دار إيمان وإسلام وأمة محمد صلى الله عليه وسلم فيها مؤمنون مسلمون في أحكامهم ومواريثهم وذبائحهم والصلاة عليهم ولا نشهد لأحد بحقيقة الإيمان حتى يأتي بجميع شرائع الإسلام فإن قصر في شيء من ذلك كان ناقص الإيمان حتى يتوب واعلم أن إيمانه إلى الله تعالى تام الإيمان أو ناقص الإيمان إلا ما أظهر لك من تضييع شرائع الإسلام

And know that this world is an abode of eemaan (true faith) and Islaam and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to rulings, inheritance, slaughtering animals and with regard to praying the funeral prayer over them. And we do not bear witness for any of them that he is a true believer unless he fulfils all of the duties of Islaam. So if he neglects any of that then he will be deficient in eemaan until he repents and you should know that his eemaan is left to Allaah, the Most High, to judge whether he is complete in eemaan or incomplete in eemaan unless he manifests to you neglect of the Islaamic duties.

[Souncloud Audio Link

Transcribed Audio:

His saying, “And you should know that this world is an abode of eemaan (true faith) and Islaam”, meaning Islaam and eemaan (true faith) are in this world; duniya, which is the abode of action. As for the aakhirah (Hereafter) and it is the abode of jazaa (recompense). So Islaam and eemaan are to be found in this world. As for one who dies on other than Islaam and eemaan then he is a kaafir, a disbeliever and it will not benefit him, that on the Day of Resurrection when he witnesses that which he disbelieved in, that he then believes in it or that he wishes to return and seeks from his Lord that he can return in order to believe.

He the Most High said:

وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَى النَّارِ فَقَالُوا يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ 

And if only you could see when they are held in the Fire and they will say, woe to us, would that we could be sent back into the world and then do not deny the signs of our Lord and so that we could be from the believers.  (Sooratul-An’aam (6), aayah 27)

And there is a distinction between Islaam and eemaan (true faith) because the deen (religion) is of three levels:

  1. Islaam
  2. Al-eemaan (true faith)
  3. Al-ihsaan (perfection of worship). – highest level

As occurs in the hadeeth of Jibreel and the broadest and widest of these three levels is the level of Islaam because Islaam is al-Istislaam bid-dhaahir (to surrender outwardly) and he may be a believer inwardly or he may be a hypocrite who is just submitting outwardly but  a disbeliever inwardly.

As for eemaan, it is not applied to the hypocrite; munaafiq, for the believer who is complete in his eemaan enters into it and the believer who is deficient in his eemaan enters into it.

And when they Islaam and eemaan are mentioned together then in that case Islaam means the outward rulings and what is meant by eemaan are the inner rulings.[1]

As occurs in the hadeeth of Jibreel that:

“Islaam is that you testify that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah and that you establish the prayer and that you give the zakaah and that you fast ramadaan and that you perform Hajj to the house.”

These are the outward actions; actions of the tongue and the limbs.

Jibreel said to the Prophet sallAllaahu `alayhi wa sallam:

“Inform me about eemaan (true faith).”

So he said:

“It is that you truly believe in Allaah and in His angels and in His books and in His Messengers, in the Last Day and that you truly believe in Al-Qadr (predecree), the good of it and the bad of it.[2]

These are the inward actions, in other words, the actions of the heart.

And Islaam and eemaan must be combined so if only one of them is mentioned then the other one enters within it. So if eemaan alone is mentioned then Islaam enters within it and if Islaam is mentioned then eemaan enters within it. And therefore, the People of Knowledge say Islaam and eemaan if they come together then they separate in meaning, when they are found separate then they come together, each one of them will have the meaning of both, meaning, in meaning just like the case of faqeer (the poor person) and al-miskeen (the destitute person), if they are mentioned together meaning in a text then the faqeer (the poor person) has a certain meaning and the word al-miskeen (the destitute person) has a separate meaning. When only one of them is mentioned then the other one enters within it.[3]

His saying, “and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to their rulings and with regard to their inheritance and with regard to the animals that they slaughter and with regard to the funeral prayer over them”, the nation of Muhammad sallAllaahu `alayhi wa sallam are Muslims and believers (mu`minoon) because whoever is a believer (a mu`min) then he will be a Muslim automatically. Whereas whoever is a Muslim then he may be a believer; a mu`min but he may be a hypocrite (munaafiq). However, as for correct Islaam then it must have eemaan along with it even if it is a small amount.

He the Most High said:

قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا

The desert Arabs, bedouins said, “we have believed.” Say, “you are not believers but rather you should say aslamnaa (we have submitted).”  (Sooratul-Hujuraat (49), aayah 14)

His saying, “and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to their rulings and with regard to their inheritance”, the Muslim even if he is only such outwardly then he will have the ruling of the Muslims. They should ally themselves to him and if he dies, they should wash him and shroud him and pray the funeral prayer over him and bury him in the graveyard of the Muslims and whilst he is alive, they should love him and ally themselves with him and they have mercy amongst themselves and they behave as brothers between themselves. This is the nation of Muhammad sallAllaahu `alayhi wa sallam who said:

“The likeness of the believers with regard to the mutual love and mutual mercy and mutual compassion is the likeness of a single body. If one part of it has a complaint then the rest of the body suffers sleeplessness and feverishness on account of it.”[4]

And he `alayhis-salaatu was-salaam said:

“The believer to the believer is just like a solid structure each part of which supports the rest (and he interlaced his fingers).”[5]

So the  believers are brothers; ikhwaa.

He the Most High said:

ِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا

“The believers are but brothers.” (Sooratul-Hujuraat (49) aayah 10)

Brothers with regard to eemaan not in lineage.

His saying, “nation of Muhammad sallAllaahu `alayhi wa sallam are believers and Muslims with regard to their slaughtered animals”, the meat sacrificed by a Muslim is halaal (lawful) even if he is a faasiq (sinner) as long as he has not exited from Islaam then the meat that he has slaughtered is halaal (permissible) and the hypocrite if he slaughters also, then we will eat it based upon his being judged to be a Muslim as long as it does not become clear that he is a hypocrite; munaafiq.

He the Most High said:

إِلَّا مَا ذَكَّيْتُمْ

Except for that which you (plural) slaughter. (Sooratul-Maa`idah(5), aayah 3)

This is an address to the Muslims and He made permissible the sacrifices of Ahl ul-Kitaab (People of the Book).

He the Most High said:

وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ

And the meat of those who were given the scripture is lawful for you. (Sooratul-Maa`idah(5), aayah 5)

Meaning the sacrificed animals because they sacrifice upon the legislated manner in accordance with what they have from the scripture. As for the animals sacrificed by the idol worshippers and the kuffaar (disbelievers) and the atheists and the apostates then we do not eat that because it is a sacrifice of a disbeliever (kaafir) and it is impure because the sacrifice of a disbeliever is dead meat. So it is impure on account of the disbelief since it is affected by the one who sacrifices it so it will be foul because the one who slaughters it is foul and it is affected by him and the fact that Allaah, the Majestic and Most High has permitted for us the slaughtered meat of the People of the Book specifically. This is a proof that the slaughtered meat of other than them is forbidden.

His saying, “and with regard to the funeral prayer over them”, the prayer is performed over every Muslim even if he was a sinner and a disobedient one or a hypocrite who did not make his hypocrisy apparent as long as he did not exit from Islaam then the prayer is performed for him and supplication is made for him and forgiveness is sought for him and he inherits from his close Muslim relative and his close Muslim relative inherits from him.

His saying, “And we do not bear witness for any of them that he is a true believer unless he fulfils all of the duties of Islaam”, meaning we do not declare anyone pure such that we say so and so is a mu`min (believer) because bearing witness for him that he is a believer (mu`min) is a witness that he may not be deserving of and therefore when  a man said to the Prophet sallAllaahu `alayhi wa sallam:

“Give something to so and so because he is a believer.”

Then he sallAllaahu `alayhi wa sallam said:

“Our Muslim (or he is a Muslim).”

Then the person said:

“Give to so and so because he is a believer (from the booty).”

So he sallAllaahu `alayhi wa sallam said:

“Our Muslim (or he is a Muslim).”[6]

So the Prophet sallAllaahu `alayhi wa sallam intended by this that the person should not declare someone to be pure and perfect by saying he’s a believer. Rather, he should apply the general term to him and say he is a Muslim and he may be a Muslim who is firm upon Islaam and he may be a Muslim who has sins and acts of disobedience and deficiencies and he may be a hypocrite so you should not bear witness for him with completeness.[7]

His saying, “So if he neglects anything from that then he will be deficient in eemaan unless and until he repents”, the `aqeedah (creed and belief) of the Ahl ul-Sunnah W`al Jamaa`ah is that sins even if they are major sins (kabaa’ir) as long as they are less than shirk then they do not cause the Muslim to exit from Islaam or they do not exit him from the domain of eemaan. Rather, he will be a believer (mu`min) in accordance with his eemaan, a sinner in accordance with the level of his major sin or you say “he is a believer who is deficient in eemaan”.

His saying, “and know that his eemaan is left to Allaah, the Most High whether he is complete in eemaan or deficient in eemaan”, meaning we accept from him what is apparent and we entrust his hidden state to Allaah.

His saying, “unless he manifests to you neglect of the duties of Islaam”, meaning unless he commits something, which nullifies a person’s Islaam and from them is to neglect or abandon the religious duties of Islaam so then you will judge that he is guilty of apostasy just as if he abandoned the prayer deliberately or if he spoke with a word of disbelief such as abusing Allaah or abusing the Messenger sallAllaahu `alayhi wa sallam or abusing the religion of Islaam for then you would judge that he is guilty of riddaa (apostasy) in accordance with what has become apparent. So whoever manifests something, which nullifies Islaam along with removal of any valid excuse and removal of any preventing factors and is he misinterpreting something or is he just blindly following someone else or is he jaahil (one who is totally ignorant), was he angry. For in that case, he will not be judged to be an apostate along with these preventing factors.

Footnotes:

[1] Side point: As occurs here in the text, “this world is a place of eemaan and Islaam”, when the two are mentioned together they separate in meaning. Islaam means the outward duties of Islaam; the prayers, the zakaat and so on and so forth whereas eemaan in that case refers to the inner actions and beliefs of the heart.

[2] Reported by Muslim (1), hadeeth of Umar Ibn al-Khattaab radiyAllaahu `anhu.

[3] Majmoo` Al Fataawa of Shaykh ul-Islaam ibn Taymiyyah Volume 7, page 551.

[4] Reported by Al-Bukhaariyy (6,001) and reported by Muslim (2,586) as a hadeeth of Nu’maan ibn Basheer radiyAllaahu `anhuma.

[5] Reported by Al-Bukhaariyy (481) and reported by Muslim (2,585) from a hadeeth of Aboo Moosaa al-Ash`ariyy radiyAllaahu `anh.

[6] Reported by Al-Bukhaariyy (27) and Muslim (150) as hadeeth of Sa`ad ibn Abee Waqqaas radiyAllaahu `anh.

[7] Side point: With regard to “We do not bear witness for anyone with the full reality of eemaan, Shaykh Saalih ibn Sa`ad As-Suhaymee hafizahullaah said: “What he means here by haqqeeqatul eemaan (true reality of eemaan), you shouldn’t bear witness for anyone that he has complete eemaan.”

Transcribed by Saima Zaher.

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 Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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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]

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Paradise and Hellfire are true and are already Created. They will never pass away – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 20 : Point 21
Shaykh Fawzan | Dawud Burbank [Audio|English]

And to have eemaan that Paradise, al-Jannah, is true and the Fire, an-Naar, is true and that they are already created. The Paradise is in the seventh heaven and its ceiling is the Throne, al-`Arsh, and the Fire is beneath the seventh earth, the lowest one; and they are both already created. Allaah, the Most High, knew the number of the people of Paradise and who will enter it and the number of the people of the Fire and who will enter it. They will never pass away. They will both last along with Allaah always, for ever and ever. And Aadam `alayhis-salaam was in the everlasting created Paradise, and he was removed from it after he disobeyed Allaah, the Mighty and Majestic.

[Souncloud Audio Link

Transcribed Audio:

From the pillars of eemaan is to have eemaan in the Last Day with everything within it. And from that which will be within the Last Day is Paradise and the Fire, and they are the abode of recompense. So the true believers will be in Paradise which was prepared for the people of taqwaa, people who were fearful of Allaah and were dutiful to Him.And the disbelievers will be in the Fire which was prepared for the disbelievers. So these two are the abode of recompense; and this world is the abode of action with no recompense in it. So the Hereafter is the abode of recompense, and there is no action in that.

So whoever does not believe in Paradise and the Fire then he is a kaafir, a disbeliever, since it is essential that eemaan includes everything that is authentic with regard to the Last Day, and from that is the Paradise and the Fire. This is mentioned in the Qur’aan in different places. So the person who disbelieves in them or who explains them away, such as the Qaraamitah and the Baatiniyyah who explain them away, then they are disbelievers in Allaah, the Mighty and Majestic.

So there must be eemaan in the Paradise and the Fire and that they are two real abodes; an abode for the people who were dutiful to Allaah and an abode for the disbelievers.

And these two will remain and they are present now, they are already created now, and they will remain and not pass away. He, the Most High, said with regard to the Paradise:

It is already prepared for those who are dutiful to Allaah.
(Soorah Aali `Imraan (3), aayah 133)

And He said with regard to the Fire:

Already prepared for the disbelievers
(Soorah Aali `Imraan (3), aayah 131)

The word ‘prepared‘, is a proof that it is already present and prepared, and it does not mean that it will be created later on, with the evidence that the Prophet sallAllaahu `alayhi wa sallam mentions some things which prove that Paradise and the Fire are already present. From them is his saying sallAllaahu `alayhi wa sallam,

“The severity of the summertime heat is from the breathing out of the Hellfire.” [01]

And he said with regard to the severity of cold in the winter,

“Allaah has given two breaths to the Hellfire: a breath in the summertime and that is the hottest that you experience, and a breath in the wintertime and that is the severity of the cold. So that is from the coldness of the Hellfire.” [02]

So this proves that they are both already present. And Paradise, likewise, is present. Allaah has already prepared it for the people of taqwaa (the dutiful ones). And He has appointed angels over both of them. And there occurs in a hadeeth of `Ubaadah ibn asSaamit radiyAllaahu `anhu that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“Whoever bears witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and that `Eesaa is the slave of Allaah and His Messenger, and a soul created by means of His word which He sent to Maryam, and a soul created by Him, and that Paradise is true, and the Fire is true, then Allaah will enter him into Paradise whatever his deeds were.” [03]

The witness for the topic here is in his saying,

“…and that Paradise is true and the Fire is true…”

And in the initial supplication of the Prophet sallAllaahu `alayhi wa sallam that he made in the night prayer, that he would say,

“The meeting with you is true, and your promise is true, and Paradise is true, and the Fire is true.” [04]

His saying, “and they are both already created”. Meaning, they are already created now. [05]

His saying, “Paradise, al-Jannah (literally the garden), is in the seventh heaven and its ceiling is the `Arsh, the Throne,” This is authentic in the hadeeth,

“In Paradise there are a hundred levels Allaah has prepared for those who fight Jihaad in Allaah’s cause. Between each of the two levels is the like of what is between the heaven and the earth. So if you ask of Allaah, then ask Him of al-Firdows, for it is the centre of Paradise and the highest part of Paradise. And above it is the Throne of the Most Merciful. And from it flow the rivers of Paradise”. [06]

This proves that Paradise is in heaven, in the highest of the heavens, `illeeyeen. He, the Most High, said:

But no, the book of the righteous is certainly in `illeeyeen (the highest [seventh] heaven) (Sooratul-Mutaffifeen (83), aayah 18)

The highest thing. And the Fire is in the lowest of the low places. He Most High said,

But no, the book of the wicked ones is certainly in sijjeen (the lowest of the seven earths). And what will explain to you what sijjeen is. (Sooratul-Mutaffifeen (83), aayahs 7-8)

His saying, “Allaah always knew the number of the people of Paradise and who will enter it.” Allaah, the Majestic and Most High, knew everything with His Eternal Knowledge. And from that is that He knew the people of Paradise and who will enter it. And He knew the people of the Fire and who will enter it. Nothing escapes His Knowledge, He the Perfect and Most High. He knew everything and He wrote it down in the Preserved Tablet.

His saying, “These two will never pass away.” Paradise and the Fire are two abodes that will remain and will never pass away. And this contains a refutation of those who think that the Paradise and the Fire will pass away, and who say, “So that nothing will share along with Allaah in remaining always.” And they are those who deny there having being continuous existence in the past and continuous existence in the future out of ignorance from them. And we say, there is indeed a difference between Allaah’s Remaining Forever and the remaining forever of Paradise and the Fire. The Remaining Forever of Allaah, the Majestic and Most High, is as befits Him. It is an Attribute from His Attributes, He, the Majestic and Most High. But as for the remaining of the Paradise and of the Fire then it is that Allaah will cause them to remain, and that Allaah, the Perfect and Most High, creates. So it is a remaining forever that is earned (given to them). Allaah, the Majestic and Most High, He is the One Who gives it ‘remaining forever’. But as for Allaah, the Majestic and Most High, then His Eternity and His Remaining Forever is an Attribute from His Attributes, sifatun thaateeyah, an Attribute of His Self.

His saying, “They will remain along with Allaah always,” The remaining of these two will be along with Allaah Remaining. And Allaah’s Remaining, there is no end to it. So likewise the remaining of the Paradise and the Fire, there is no end to them. And there is no resemblance between the two remainings and these two remaining forever/eternally, just like the rest of the attributes.

His saying, “for all time, forever.” ‘For all time, forever’ – this is for emphasis.

His saying, “and Aadam `alayhis-salaam, he was in the Paradise that will remain, the created one.” When Allaah created Aadam, and when He honoured him as He did, and when He manifested his virtue over the angels, then Iblees envied him for that and he refused to prostate to him. So he disobeyed Allaah, the Mighty and Majestic, on account of envy and pride. So Allaah, the Majestic and Most High, said to Aadam:

Dwell you and your wife in Paradise and eat from it freely wherever you wish. (Sooratul-Baqarah (2), aayah 35)

So Allaah caused them to dwell in Paradise as an honour to both of them. And this Paradise is in heaven. Then when Iblees beguiled Aadam, and Aadam ate from the tree which he had been forbidden from, then Allaah send Aadam down and He sent Iblees down to the earth.

We said get down from it all of you
(Sooratul-Baqarah (2), aayah 38)

So they went down to the earth. And Allaah forgave Aadam because he repented to Allaah, he and his wife.

O our Lord we have wronged ourselves and if You do not forgive us and have Mercy upon us we will certainly be amongst the losers. (Sooratul- A`raaf (7), aayah 23)

And Aadam disobeyed his Lord and he erred. Then his Lord chose him and guided him to repent (Soorah TaaHaa (20), aayahs 121 – 122)

So Aadam and Howwaa· `alayhimas-salaam, they both turned to Allaah in repentance, so Allaah accepted their repentance. As for Iblees, then he persisted upon his error and he did not repent. And therefore Allaah banished him away from His Mercy and He cursed Him, and He made him a leader for every evil.

His saying, “So he was expelled from it after he disobeyed Allaah, the Mighty and Majestic.” His being removed from Paradise was as a punishment for his sin. However he repented to Allaah, the Mighty and Majestic, as Allaah mentioned in the Qur’aan. [07]

Footnotes:

[01] Reported by al-Bukhaaree (no. 535 and no. 536) and Muslim (no. 615) from the hadeeth of Aboo Hurayrah radiyAllaahu `anh. The narration of al-Bukhaaree is from Aboo Hurayrah and Ibn `Umar radiyAllaahu `anhum.

[02] Reported by al-Bukhaaree (no. 537) and Muslim (no. 617) as a hadeeth of Aboo Hurayrah radiyAllaahu `anhu

[03] Reported by al-Bukhaaree (no. 3435) and Muslim (no. 28)

[04] Reported by al-Bukhaaree as a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa (no. 6317) and Muslim (no. 769)

[05] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said,

“There are two matters of belief here, two matters which the people of the Sunnah affirm here. And these are two points which are denied by the Mu`tazilah and the Jahmeeyah and some sects from the people of innovation. And these points are: Firstly, that Paradise and the Fire are already present, already created. And secondly, that Allaah has written for both of them that they will remain forever.”

[06] This is reported by al-Bukhaaree (no. 2790) as a hadeeth of Aboo Hurayrah radiyAllaahu `anhu.

[07] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said in his taped explanation,

“The texts which prove that Paradise and the Fire will remain without any end, that is proven in authentic texts:

They will remain therein forever (Sooratun-Nisaa· (4), aayah 57)

And there occurs in a hadeeth that death will be brought in the form of a ram, and it will be slaughtered between Paradise and the Fire. Then it will be said, “O people of Paradise, everlasting life with no death. And O people of the Fire, everlasting life with no death.” (Reported by al-Bukhaaree [no.4730] as a hadeeth of Aboo Sa`eed al-Khudree radiyAllaahu `anhu)

And there occurs with regard to Paradise:

They will have therein everlasting bliss (Sooratut-Towbah (9), aayah 21)

And there occurs with regard to the Fire:

And they will have everlasting punishment (Sooratul-Maa·idah (5), aayah 37)

Meaning forever/eternal. It will not come to an end. So this is the position of the Ahlus-Sunnah.”

Somebody asked Shaykh Saalih as-Suhaymee: “Is it correct that Ibnul-Qayyim used to say that the Fire will come to an end?”

The Shaykh made it clear that this is not correct from Ibnul-Qayyim that he said that the Fire will come to an end, as some people quote from him. But rather they have made a misunderstanding here of something that occurs in his book, Haadiyul-`Arwaah ilaa Bilaadil-`Afraah. In that book he mentions the different saying of the people with regard to whether the Fire will come to an end or not. He quotes six or seven different sayings from the people (what they say). Shaykh as-Suhaymee said, “What makes his position very clear is another of his books, al-Waabilus-Sayyib. In that book he makes his position very clear, that indeed the Hellfire will never come to an end. The Hellfire the abode of the disbelievers, the Paradise the abode of the believers and will never end.”

Transcribed by Fawad ibn `Abdul Fataah
Download PDF of Lesson 20

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 Linkhttps://abdurrahman.org/belief/imaan-faith-pillars/

Eemaan in the Prophets and in the Angels – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 19 : Point 20
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the Prophets and in the Angels.

[Souncloud Audio Link

Transcribed Audio:

From that fundamentals of eemaan and the pillars of eemaan is to have eemaan in the malaa·ikah (Angels) and in the anbiyaa (Prophets). And this is as occurs in the hadeeth of Jibreel `alayhis-salaam, when he said to the Prophet sallAllaahu `alayhi wa sallam, “Inform me about eemaan (true faith). So he said,

“(It) is that you truly believe in Allaah and His Angels and in His Books and in His Messengers and in the Last Day and that you truly believe in pre decree, the good of it and the bad of it.” [01]

And there occurs in the Qur’aan,

Righteousness is not that you turn your faces either to the east or to the west. But rather righteousness is the righteousness of the one who truly believes in Allaah and in the Last Day and in the Angels and in the Book and in the Prophets. (Sooratul-Baqarah (2), aayah 177)

And in His saying, He the Most High:

The Messenger believes in that which was sent down to him from his Lord and also the believers. All of them believe truly in Allaah and in His Angels and in His Books and in His Messengers. They say, we do not make any distinction in believing between any of His Messengers. And they say we hear and we obey. (Sooratul-Baqarah (2), aayah 285)

Say, we truly believe in Allaah and in what was send down to us and in what was send down to Ibraaheem and Ismaa`eel and Is’haaq and Ya`qoob and to the Tribes and what Moosaa and `Eesaa were given and what the Prophets were given from their Lord. We do not make any distinction (with regard to believing) between any of them. And we submit as Muslims to Him. (Sooratul-Baqarah (2), aayah 136)

So it is obligatory to have eemaan in the Angels, all of them. Those whom Allaah has named from them and those whom He has not named. And the malaa’ikah (the Angels) is the plural of malak. And they are species of being from the world of the hidden and the unseen. Allaah created them from light. Then as for the Jinn, then Allaah created them from fire. And as for mankind then Allaah created them from teen (clay) and then from a feeble fluid, just as Allaah the Perfect and Most High mentioned. So a person must have eemaan in the Angels all of them, those whom Allaah has named from them and those He has not named. We believe in all of them. As for one who believes in some of them and disbelieves in others, then he is a disbeliever in all of them (a kaafir). He the Most High said:

Say, whoever is an enemy to Jibreel, then he (Jibreel) brought it (the Qur’aan) down to your heart by the permission of Allaah, confirming that which came before it and a guidance and glad tidings for the believers. Whoever is an enemy to Allaah and to his Angels and to His Messengers and to Jibreel and to Meekaal then Allaah is an enemy to the disbelievers. (Sooratul-Baqarah (2), aayahs 97 – 98)

So the person who disbelieves in a single Angel from the Angels, he is a disbeliever in all of the Angels. Such as the Jews, those who say, “Jibreel is an enemy to us. If the one who came down to Muhammad had been other than Jibreel, we would have obeyed him. However Jibreel came down to him and he is our enemy. So we will not believe in him.” [02] So therefore Allaah sent down this aayah. [03]

Say, whoever is an enemy to Jibreel, then he brought it down to your heart by the permission of Allaah (Sooratul-Baqarah (2), aayah 97)

So it (the Revelation) is not from Jibreel. Rather it is from Allaah, the Majestic and Most High. And Jibreel was only a messenger from Allaah entrusted with bringing the Revelation.

And amongst the deviant sects who ascribe themselves to Islaam are those who say that Jibreel betrayed his trust, because Messengership should have gone to `Alee. However, (they say) Jibreel betrayed his trust and gave it instead to Muhammad sallAllaahu `alayhi wa sallam. Their poet said, “The trustworthy one was treacherous (Jibreel) and he withheld it from Haydar,” meaning from `Alee.

The author said, “That we have eemaan in the Messengers (rusul) and in the Prophets (anbiyaa·).”

A Prophet (nabeey) is one who had a Revealed Way sent to him, but he was not commanded to convey it to others. Whereas a Messenger (rasool) was one who had a Revealed Way sent to him by Revelation and he was commanded to convey it.[04]

Whoever is an enemy to Jibreel, then he brought it down to your heart by the permission of Allaah (Sooratul-Baqarah (2), aayah 97)

So the difference between an-nabeey (Prophet) and ar-rasool (Messenger) is that a Messenger (rasool) is sent with a Revealed Way, sent down to him. Contrary to a Prophet (nabeey), for he is sent with a Revealed Way sent down to Messengers who came before him, like the Prophets of the Banoo Israa·eel (Children of Israa’eel); because they were sent with the message of Moosaa `alayhis-salaam, with the Towraat.

We sent down the Towraat which contained Guidance and Light by which the Prophets, those who submitted to Allaah, judged for the Jews and the rabbis and also the priests (Sooratul-Maa·ida (5), aayah 44)

So they judged by the Towraat which had been sent down to Moosaa `alayhis-salaam and they did not come with an independent Legislation. Contrary to a Messenger (rasool), for he comes with an independent Legislation and he is commanded to convey it. But as for a Prophet (nabeey), he is commanded to convey the Message from someone before him, and Revelation might be sent to him with regard to a specific matter. This is the difference.

Shaykh Muhammad Amaan al-Jaami` rahimahullaah said in his explanation of the Three Principles, “They disagree with regard to the difference between a Prophet (nabeey) and a Messenger (rasool). So some of them define it and say: a Prophet is one who is sent with a Message to act upon it, but he was not given the duty of calling to it. However the second definition is that a Prophet (nabeey) is one who was sent with a Message of someone who was before him and he does not have his own independent Message, as was the case with many Prophets from the Banoo Israa·eel. And the second definition is more befitting whereas the first one is what is famous.” (He goes on to mention that it is not befitting to say a nabeey is one who has Revelation but he does not have to convey it to anyone).

And whoever disbelieves in a single Prophet, then he is a disbeliever in all of them. He is a disbeliever even in the Prophet who he claims that he believes in, because the Prophets were all brothers. He sallAllaahu `alayhi wa sallam said,

The Prophets were brothers with different mothers. [05]

They were a single chain. Their way was one. So whoever denies a single one of them, then he is denying all of them, because what this one had, the other one had. All of them were Messengers from Allaah. So the person who claims that he believes in Moosaa, such as the Jews, but then disbelieves in `Eesaa and in Muhammad `alayhimus-salaatu was-salaam then those people are disbelievers (kaafiroon) in all of the Prophets, even in the Prophet who they claim they are believing in. And he was Moosaa `alayhis-salaam. Because the book which Moosaa came with contained a mention of Muhammad sallAllaahu `alayhi wa sallam. He, the Most High said:

The one (the Prophet sallAllaahu `alayhi wa sallam) whom they find written down with them in the Towraat and in the Injeel. He commands them with the good and he forbids them from the evil. And he declares lawful for them the good and pure things. And he forbids the filthy and evil things for them. And he releases them from the burdens and the fetters that were upon them. So those who believe in him and honour him and aid him and who follow the Light which came down with him, then they will be the successful ones. (Sooratul-A`raaf (7), aayah 157)

Those to whom we gave the Scripture they know him (the Prophet sallAllaahu `alayhi wa sallam) just as they recognize their own sons. (Sooratul- Baqarah (2), aayah 146)

However envy (hasad) led them to disbelieve in Muhammad sallAllaahu `alayhi wa sallam because they wanted that Prophethood should not depart from the Banoo Israa’eel. So therefore they sought to monopolize the bounty of Allaah.

Or do they envy the people for that which Allaah gave to them from His bounty. (Sooratun-Nisaa· (4), aayah 54)

So what led them do this was al-hasad (envy) and transgression. Otherwise they knew that he was indeed the Messenger of Allaah because they found him written in the Towraat and in the Injeel. Likewise `Eesaa `alayhis-salaam he foretold of the good news of the coming of Muhammad sallAllaahu `alayhi wa sallam. He, the Most High said:

And remember when `Eesaa ibn Maryam said, O Children of Israa·eel, I am Allaah’s Messenger to you, confirming what came before me from the Towraat and giving news of the coming of a Messenger who will come after me whose name will be Ahmad. (Sooratus-Saff (61), aayah 6)

And who is this Messenger who came after `Eesaa? No Messenger came after `Eesaa, except for Muhammad sallAllaahu `alayhi wa sallam and his name was Ahmad and his name was Muhammad. He had many names. So the person who disbelieves in `Eesaa he is a disbeliever in all of them. And the one who disbelieves in Muhammad sallAllaahu `alayhi wa sallam is a disbeliever in all of them. And therefore He, the Majestic and Most High, said:

The people of Nooh denied the Messengers
(Sooratush-Shu`araa· (26), aayah 105)

Even though the first of the Messengers was Nooh and they denied Nooh. However He said that they denied the Messengers, meaning those who came after him, because whoever denies one Messenger then he has denied all of the Messengers.

The people of `Aad denied the Messengers
(Sooratush-Shu`araa· (26), aayah 123)

Thamood denied the Messengers
(Sooratush-Shu`araa· (26), aayah 141)

The people of al-Aykah (people of Madyan) denied the Messengers (Sooratush-Shu`araa· (26), aayah 176)

So a person who disbelieves in one, he is a disbeliever in all of them.

Those who disbelieve in Allaah and in His Messengers and they wish to make a difference between believing in Allaah and in His Messengers and they say, we will believe in some and disbelieve in others. They want to take a way in between. They are the disbelievers in truth. (Sooratun-Nisaa· (4), aayahs 150 – 151)

Even though they believed in some of them, however believing in some is not sufficient. There must be eemaan in all of them, because they are all Messengers from Allaah. All of them came from Allaah the Perfect and Most High. The earlier ones of them foretold the later ones. And the later ones of them believed in the first ones `alayhimus-salaatu was-salaam. This is the position of the Muslims and of the Ahlus-Sunnah wal-Jamaa`ah.

Footnotes:

[01] Reported by Muslim in his Saheeh (no. 8) as hadeeth of Umar ibnul-Khattaab radiyAllaahu`anh.

[02] The like of this story was reported by Imaam Ahmad in his Musnad, volume 1 page 274.

[03] Reported by al-Bukhaaree as a hadeeth of `Abdullaah ibn Salaam that he said about Jibreel, “That is the enemy to the Jews from the Angels.” So therefore he sallAllaahu `alayhi wa sallam recited this aayah.

[04] Translator’s side point: Some of the other scholars mention a slightly different definition, amongst them Shaykhul-Islaam ibn Taymeeyah in his book an-Nuboowaat, where he said:

“A Prophet (nabeey) is one whom Allaah the Most High has sent with a Revealed Way (Legislation) which Allaah commands him to convey to his own followers, but not to the opponents. Whereas a Messenger is one whom Allaah the Most High sent with Revelation (a Revealed Way) to call all of the people in his time to, whether they are opponents or those who agree with him, whether it is a new Revealed Way or one from before.”

[05] Reported by al-Bukhaaree in his Saheeh (no. 3443) and reported by Muslim (no. 2365) as a hadeeth of Aboo Hurayrah radiyAllaahu`anh. And the wording of al-Bukhaaree is: “The Prophets are [lit. paternal] brothers, their mothers are different, but their Religion is one.”

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 19

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

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The Story of Uzayr witnessing how the Resurrection of Dead occurs – Tafseer Ibn Katheer

“Or like the one who passed by a town in ruin up to its roofs. He said: “How will Allah ever bring it to life after its death” So Allah caused him to die for a hundred years, then raised him up (again). He said: “How long did you remain (dead)” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day.” He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.” When this was clearly shown to him, he said, “I know (now) that Allah is able to do all things.” (Qur’an 2.259)

Allah’s statement,

(Have you not looked at him who disputed with Ibrahim about his Lord) means, “Have you seen anyone like the person who disputed with Ibrahim about his Lord” Then, Allah connected the Ayah,

(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or’.

Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah (2:259) meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.

Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.

(in ruin) means, it became empty of people. Allah’s statement,

(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said,

(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said,

(So Allah caused him to die for a hundred years, then raised him up (again).)

The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,

(“How long did you remain (dead)” He (the man) said: “(Perhaps) I remained (dead) a day or part of a day.”)

The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said,

(“Or part of a day. ” He said: “Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.”)

He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.

(And look at your donkey!), “How Allah brings it back to life while you are watching.”

(And thus We have made of you a sign for the people) that Resurrection occurs.

(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah,

(how We Nunshizuha.) Al-Hakim said; “Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.” The Ayah was also read,

(نُنْشِرُهَا)

“Nunshiruha” meaning, bring them back to life, as Mujahid stated.

(And clothe them with flesh. )

As-Suddi said, ” `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys’ nostrils, and the donkey started to bray by Allah’s leave.” All this occurred while `Uzayr was watching, and this is when he proclaimed,

(He said, “I know (now) that Allah is able to do all things,”) meaning, “I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time.”

Source: Tafseer Ibn Kathir, Surah Baqarah, Ayah 259, Dar-us-salam English Publication

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Aqeedah Tahaawiyyah: Lesson 35  : Point [140-141]

140.Eemaan is one entity, and its people regarding it are the same. **
141.And variation in excellence between them is by fear and dutifulness, and by opposing desires, and by adhering to what has most right.

Quote from Shaykh Fawzan:

“This is a mistake. Because eeman is not one entity and its people are not all the same. Rather eeman varies in levels of excellence and it increases and it decreases, except in the view of the murji’ah”

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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

Commentary from Imam Ibn Baz (Source : alifta.net)

His statement, “Faith is the same for the faithful in terms of its basis” is disputable, even Batil (null and void), for the faithful are not the same in terms of faith. Rather, they vary considerably in faith. The faith of the messengers is not like that of others. Similarly, the faith of the Rightly-Guided Caliphs and the rest of the Sahabah (Companions of the Prophet), may Allah be pleased with them, is like not that of others. Likewise, the faith of Mu’mins (believers) is not like that of Fasiqs (people flagrantly violating Islamic law). Faith varies according to the awareness of Allah, His names, attributes, and Shari`ah (Islamic law), according to Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream), unlike Al-Murji’ah (a deviant Islamic sect claiming that Faith is restricted to belief, not deeds) and those who follow them. Allah is the One sought for help.

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Eemaan (true faith) is the Belief of the Heart, Speech of the Tongue and Actions of the Limbs – Aqeedah Tahawiyyah | Dawud Burbank

Aqeedah Tahaawiyyah: Lesson 34  : Point [138]

138.And Eemaan (true Faith) is to affirm with the tongue,and to believe with the heart. **

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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

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The Believer exiting from Eemaan – Aqeedah Tahawiyyah | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 34  : Point [137]

137.And the servant does not exit from Eemaan except by denying that which entered him into it.

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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

Commentary from Shaykh Ibn Baz : ( from alifta.net)

This restriction should be considered. A disbeliever embraces Islam on the pronunciation of the Two Shahadahs (Testimonies of Faith) if he has not already pronounced them. If he has already pronounced them, he re-embraces Islam by Tawbah (repentance to Allah) for the cause for his disbelief. He may get out of the fold of Islam for many reasons other than ingratitude, as indicated by scholars in the Chapter on the Ruling on the Murtad (Apostate). Such causes include blasphemy against Islam or the Prophet, peace be upon him, or making a mockery of Allah, His Messenger, Book, or anything of His Shar` (Law) for Allah, Exalted be He, says: “Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’ Make no excuse; you have disbelieved after you had believed.

One of the causes for disbelief is idolatry, supplicating to the dead, making Istighathah (beseeching for help) to them and the like, for this contradicts the testimony of “There is none worthy of Worship except Allah,” which indicates that worship is an exclusive right of Allah Alone.

Other causes for disbelief are making Du`a’ (supplication), Istighathah, Ruku` (bowing), Sujud (Prostration), slaughtering, making a vow, and the like to something other than Allah. He who does any of these things to something other than Allah, including idols, angels, Jinn (creatures created from fire), the dead, and other creatures, commits Shirk (associating others with Allah in His Divinity or worship) and does not act upon the testimony of “There is none worthy of Worship except Allah”.

All such acts bring one out of the fold of Islam, according to the Ijma` (consensus of scholars) of the scholars. These are not merely acts of ingratitude. The evidence for this is derived from the Book of Allah and the Sunnah of the Prophet. There are many other acts that cause a Muslim to be declared a disbeliever and they are not then merely acts of ingratitude. Such acts are cited by the scholars in the Chapter on the Ruling on the Murtad. So you can refer to them. May Allah grant us success.

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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.

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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

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The Pillars of Eemaan

Its pillars are six: to have eemaan in Allaah, His Angels, His Books, His Messengers, the Last Day, and to have eemaan in Pre-Decree, the good of it, and the bad of it.[43]

[43] Eemaan (true faith) is composed of pillars and branches, so what is the difference between these two?

The difference is that the pillars are essential. So, if one of them passes away, then eemaan itself passes away, because a thing will not be established except upon its supporting pillars. If a pillar from its pillars is missing, then it will not be realized and brought about. As for the branches, then they are things which complete and perfect it, eemaan does not pass away if something from them is omitted, rather they are things which complete it – either they are wajibaat (obligatory things) or mustahabbaat (recommended things). So, the obligatory things are for the obligatory completion of eemaan, and as for the recommended things, then they are for desirous completion of eemaan.

If a Muslim leaves something from the obligatory duties, or he does something from the forbidden things, then his eemaan will not pass away totally in the view of the Ahlus-Sunnah wal-Jamaa`ah, rather, the obligatory perfection is missed out on. So, he will be deficient in eemaan or he will be a faasiq (sinful person), just as will be the case if he were to drink alcohol, steal, commit fornication, or do something from the major sins. This one will be a person who has done something forbidden, and who had committed a major sin. However, he does not become a disbeliever through that, and he does not depart from eemaan. Rather, he is a faasiq and the hadd (prescribed punishment) will be established upon him if the sin had a prescribed punishment. And likewise, whoever leaves an obligation such as abandoning being dutiful and righteous towards the parents, or maintaining ties of kinship, these are obligatory acts, so whoever abandons them, then his eemaan is deficient, and he is sinful because of his abandoning the obligatory duty. So, he will be a sinner either by abandoning something obligatory or by doing something forbidden and whichever is the case, he will not exit from eemaan, rather he will be a believer who is deficient in his eemaan.

This is the position of the Ahlus-Sunnah wal-Jamaa`ah, contrary to the Khawaarij and the Mu`tazilah, who declare the person who commits a major sin to be a disbeliever. So, the Khawaarij declare him to be a kaafir and to have exited from the religion, and the Mu`tazilah declare that he has exited from the religion, however, they do not enter him into disbelief, rather, he is in a station in between the two stations; he is not a mu`min (believer) and he is not a kaafir (disbeliever). This is their position and it is an innovated position, it is contrary to the proofs and to what the Ahlus-Sunnah wal-Jamaa`ah are upon. And the reason in that [their erroneous conclusion] is they are falling short in the use of evidence since they take hold of the evidences containing textual threats, and they abandon the evidences of promise, such as His saying, He the Most High:

«Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He wishes.» [4:48]

This is from the evidences of promises, it proves that the sinful person who does not reach the level of shirk and kufr, there is hope for him of forgiveness, and that he is open to receiving the threat and punishment.

If you take this along with His saying, He the Most High:

«Whoever disobeys Allaah and His Messenger, then for him will be the Fire of Hell, they will dwell therein forever.» [72:23]

Whoever takes hold of what is apparent here will declare those who commit sins to be disbelievers unrestrictedly. But if he refers it back to his saying, He the Most High:

«Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He wishes.» [4:48]

Then the truth will become clear to him, and that this person does not exit from the religion, rather he does have a threat of the fire. So, if Allaah wishes, He will forgive him, and if He wishes, He will punish him. He may receive expiating affairs which wipe away sins in this world, or he may receive punishment in the grave which wipes away these evil acts. And those expiating affairs which wipe away sins are many, such that he is tried with calamities, punishments in this world, or that he is punished in his grave, or otherwise that is put off until the Day of Resurrection, and then He is beneath Allaah’s Wish and Will. This is the position of the Ahlus-Sunnah wal-Jamaa`ah, and this is difference between the branches and the pillars. So, whoever leaves something from the pillars, then he becomes a disbeliever. Whoever denies Tawheed and commits shirk along with Allaah the Mighty and Majestic, then he becomes a disbeliever because he has left the first pillar. And whoever denies any one of the Messengers, then he becomes a disbeliever because he has abandoned the pillars from the pillars of Islaam. Whoever denies the Angels, then he becomes a disbeliever and he exits from the religion, and whoever disbelieves in the Resurrection, Paradise, Fire, the Bridge of the Fire, the Balance, or anything which is established from the affairs of the Hereafter, then he becomes a disbeliever because of that. This is because he has denied a pillar from the pillars of eemaan. Likewise, whoever denies pre-decree (al-Qadar) and says: “Things just occur without prior ordainment and without pre-decree from Allaah, events just unexpectedly occur and happen,” as is said by the extremists from the Mu`tazilah – then he also becomes a disbeliever, because he has denied pre-decree.

But as for whoever leaves something from the branches, then this causes his eemaan to be deficient, either it will be a deficiency in the obligatory perfection or it will be a deficiency in the recommended perfection. However, he does not become a disbeliever on account of that.

SourceSharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank [Audio|En]
Posted with the permission of Dawud Burbank rahimahullaah & Courtesy of ittibaa.com

Reference: AbdurRahman.Org

The Shahaadah – IS IT ENOUGH TO “SAY” IT? – Dr Saleh as Saleh

The Belief in the Oneness and Uniqueness of Allaah (Tawheed) does not only mean to accept that there is no Creator but Allaah, and that Allaah is the Sovereign Rabb (Lord). The person who admits to this fact yet at the same time insists to associate partners with Allaah in worship, is a Mushrik (committing Shirk) even though he may daily utter the Shahaadah. Tawheed, however, embodies the love of Allaah alone; submission, humility, complete obedience, and sincerity of worship to Allaah alone. All of our life must be for His sake. Whoever acknowledges this meaning of Tawheed then he understands the saying of the Prophet Muhammad (صلى الله عليه وسلم):

“Allaah forbade the admittance to Hell of anyone who says laa ilaaha illal-laah ‘There is no true God Who deserves to be worshipped except Allaah,’ seeking the Face of Allaah.” [Reported by Al-Bukhaaree and Ahmad].

The hypocrites may utter the Shahaadah yet it is known that they are in the lowest part of Hell . Their declaration is not sincere:

“Verily the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them.”(Qur’an, soorat an-Nisaa’, 4:145)

It is a must that the declaration of the Shahaadah be confirmed in the heart as well as by the tongue. The heart is the “king” and the rest of the body is the “army” under its command. The Prophet (صلى الله عليه وسلم) said:

“Verily, there is a piece of flesh in the body if it is good the rest of the body becomes good; and if it is bad, the rest of the body becomes bad, and that is the heart .” [Part of an authentic hadeeth reported by Al-Bukhaaree and Muslim].

Once the Shahaadah is established in the heart it will then help transform the status of the person such that the Fire of Hell will be forbidden to him. It has been narrated that the Prophet (صلى الله عليه وسلم) said:

“Whoever says laa ilaaha illal-laah, ‘there is no true God Who deserves to be worshipped but Allaah’ and declares Kufr (Disbelief) in whatever is worshipped besides Allaah then his money and blood are Haram (forbidden to be harmed in his money and blood) and the judgment (upon this person) is up to Allaah.” [Collected by Muslim and Ahmad].

The above hadeeth is a great explanation for the true meaning of ‘There is no true God but Allaah’. It emphasizes that there must be a complete dissociation from anyone /anything taken as a deity besides Allaah. There can be no worship offered to a righteous man, a star, moon, fire, river, cow, Buddha, Ghandi, Jesus, Khomeini, Malcom X or Y!, Farakhan, graves, statues, money, lust, heads of states, and so forth. Islaam abolishes all forms of man-made deities. When the person disbelieves in offering worship to other than Allaah, then he becomes a Muslim.

It is very clear that the disbelievers (Kuffar) of Mecca knew what the Prophet (صلى الله عليه وسلم) meant by the word he brought to them from Allaah: “There is no true God but Allaah.” They believed that Allaah was the Sustainer, the One Who gives life and causes death. But when Muhammad (صلى الله عليه وسلم) told them to say: “There is no true God Who deserves to be worshipped except Allaah,” their answer was:

“Has he made the “gods” (all) into one God (Allaah) Verily, this is a curious thing !” (Qur’an, soorat Saad, 38:5).

They knew that the declaration of the Shahaadah meant the abolishing of everything introduced between them and Allaah; an end to their intermediary “gods.” This was the reason behind their rejection.

This testimony of Tawheed is pure from any falsehood. It brings eternal abode in Paradise for those who fulfill its conditions and what it entails. Its rejection brings eternal abode in An-Naar (Hell). May Allaah guide me and you to be amongst those who love this declaration as well as abide by its meaning.

Posted from eBook: (pg 12-13)

Defining Emaan – By Dr Saleh As Saleh (rahimahullaah) – Must Listen !!

Alternative Download:

Sharhu Sunnah : Eemaan (Faith) comprises of speech, action and beliefs and it increases and decreases – Mustafa George [Audio|En]

Listen / Download Mp3 Here (Time 1:40:30)

Audio Sourcehttps://knowledgeofislamblog.wordpress.com/audios/sharh-us-sunnah

27: Eemaan (Faith) comprises of speech, action and beliefs and it increases and decreases. To have Faith that Eemaan (Faith) comprises of speech, action and beliefs. It increases and decreases. It increases as Allah wills and may decrease to the extent that nothing remains of it [1].

NOTES 1. Al-Laalikaa’ee reports, in Sharh Usool I’tiqaad Ahlis-Sunnah (5/958/no.1737), that ‘Abd ar-Razzaaq (as-San’aanee) said, “I met seventy Shaikhs, from amongst them are Ma’mar, al-Awzaa’ee, ath-Thawree, al-Waleed ibn Muhammad al-Quraashee, Yazeed ibn as-Saa’ib, Hammaad ibn Salamah, Hammaad ibn Zayd, Sufyaan ibn ‘Uyainah, Shu’ayb ibn Harb, Wakee’ ibn al-Jarrah, Maalik ibn Anas, Ibn Abee Laylaa, Isma’eel ibn ‘Ayyaash, al-Waleed ibn Muslim and those I have not named, all of them saying: Faith is saying and action, it increases and decreases.”

‘Abdullah ibn Ahmad reports in as-Sunnah (no.612): My father narrated to me: Abu Salamah al-Khuzaa’ee related to us, saying, “Maalik, Shareek, Abu Bakr ibn ‘Ayyaash, ‘Abdul-‘Azeez ibn Abee Salamah, Hammaad ibn Salamah and Hammaad ibn Zayd said, ‘Faith is conviction, declaration and action.’ ”

Al-Laalikaa’ee reports (5/959/no.1740) that ‘Uqbah ibn ‘Alqamah said: I asked al-Awzaa’ee about Faith; can it increase? He said, “Yes, until it becomes like the mountains.” I said, ‘Can it decrease?’ He said, “Yes, even until nothing remains of it.”

Amongst the verses quoted by the scholars as proof for the fact that faith increases are: Aayah 173 of Soorah Aali- ‘Imraan, Aayah 4 of Soorah al-Fath and Aayah 124 of Soorah at-Tawbah.

[Source: Sharhu Sunnah Translated by Dawud Burbank rahimahullaah]

The Third Level is al-ihsaan – Shaykh Fawzan | Dawud Burbank

The Third Level is al-Ihsaan

The Definition of Ihsaan

المرتبة الثالثة : الإحسان ، ركن واحد ، وهو ” أن تعبد الله كأنك تراه ، فإن لم تكن تراه فإنه يراك”

The third level is al-ihsaan. It is a single pillar and it is: «That you worship Allaah as if you were seeing Him, and even though you do not see Him, He certainly sees you46

[46] Al-Ihsaan in the language means to perfect something and complete it. It is derived from al-husun which means al-jamaal (beauty), the opposite of ugliness. It is divided into categories:

Firstly: Perfection of what lies between the servant and his Lord. This is what is meant.

Secondly: Perfection of what is between the servant and the rest of the people.

Thirdly: Doing well and perfecting what you do. When a person makes something or does an action, then it is obligatory upon him that he perfects it and does it completely.

The first type is ihsaan (perfection) of what lies between the servant his Lord. The Messenger sallallaahu`alaihiwasallam explained it when Jibreel asked him in the presence of the companions as will follow. He said: «Ihsaan is that you worship Allaah as if you were seeing Him, and even though you do not see Him, He certainly sees you

So ihsaan between the servant and his Lord is his perfecting the action which Allaah has made a duty upon him, that he does it correctly, purely and sincerely for the Face of Allaah, the Mighty and Majestic. So, an action in which there is ihsaan between the servant and his Lord is that which is done sincerely for Allaah, the Mighty and Majestic, and done with the following of the Messenger sallallaahu`alaihiwasallam. The Prophet sallallaahu`alaihiwasallam made clear that ihsaan is of two levels, one of them being higher than the other:

The first level is that you worship Allaah as if you were seeing Him such that your certainty and eemaan in Allaah reaches such a level that it is as if you are actually seeing Allaah with your eyes. You have no hesitancy or doubt, rather it is as if Allaah is in front of you, He the Perfect and Most High, and you are seeing Him openly. Whoever reaches this level has reached the limit of ihsaan. You worship Allaah as if you are seeing Him on account of the completeness of certainty and sincerity, which is as if you are seeing Allaah with your eyes. Allaah, the Mighty and Majestic, will not be seen in this world, rather He will only be seen in the Hereafter. However, you see Him with your heart to the extent that it is as if you are seeing Him with your eyes. Therefore, He will reward the people of ihsaan in the Hereafter that they will see Him, He the Perfect and Most High. This is since they used to worship Him as if they were seeing Him in this world. So, Allaah rewards them by giving them the opportunity to see Him with their eyes in the abode of bliss. He, the Most High, said:

«For the people of ihsaan there will be the best reward of Paradise and something extra[10:26]

Something extra is looking upon the Face of Allaah. The reason is that they perfected their deeds in this world, so Allaah gave them the best reward which is Paradise. And He will give them an increase which is seeing Allaah, the Mighty and Majestic. So therefore, you worship Allaah as if you are actually witnessing Him, upon love and longing to meet Him, He the Perfect and Most High. You feel delight in obedience to Him and you feel calm and obedience to Him, He the Perfect and Most High. You eagerly desire obedience to Him. This is the path of the people of ihsaan.

The second level: If you do not reach this tremendous level, then you worship Him upon the path of al-muraqabah (watchfulness) such that you know that Allaah sees you, knows your condition, and knows what lies within yourself. Therefore, it is not befitting that you should disobey Him and contradict His command when He sees and observes you. This is a good state, however, it is less than the first one. So, as long as you know that He sees you, then you therefore perfect your worship of Him and you do it well, because you know that Allaah is seeing you. And for Allaah is the Highest example. If you were in front of a created being who had status and he commanded you with a command, and you were carrying this matter out in front of him and he was looking at you, would it be befitting that you be negligent in the performance of this action?

So in summary, ihsaan is of two levels:

The level of witnessing with the heart: It is that you worship Allaah as if you are seeing Him from the strength of certainty and eemaan. It is as you are seeing Allaah, the Mighty and Majestic, with your eyes.

The second level: It is that you worship Allaah knowing that He sees you and observes you, therefore, you do not disobey Him and contradict His command, He the Perfect and Most High.

This is the level of al-ihsaan and it is highest of the levels of the religion. Whoever reaches it has reached the highest of the levels of the religion. Before it is the level of eemaan, and before that is the level of al-Islaam.

The deen has a number of domains:

The first domain: al-Islaam. It is wide to such an extent that the hypocrite enters within it and is called a Muslim and is treated like the Muslims, because he has submitted to Islaam outwardly. So therefore, he enters within the domain of Islaam. And the person who is weak in eemaan [enters the domain of Islaam], but he has nothing from eemaan except a mustard seed of it.

The second domain: It is more restricted and more specific – the domain of al-eemaan. The hypocrite in belief does not enter into it whatsoever. Rather, only the people of eemaan enter into it, and they are two categories: those who are complete in eemaan and those who are deficient in eemaan. So, the sinful believer and dutiful believer both enter into it.

The third domain: It is more restricted than the second one – the domain of al-ihsaan. It just as the Prophet sallallaahu`alaihiwasallam made clear. No one will enter into it except the people of complete eemaan.

The Evidence for al-Ihsaan

والدليل قوله تعالى:

And the proof is His saying, He the Most High:

«Allaah is with those who fear Him and are dutiful to Him; and He is with those who are people of ihsaan[16:128]

وقوله تعالى:

And His saying, He the Most High:

«And place your reliance upon the All-Mighty, the Bestower of Mercy. He who sees you when you stand to pray. And who sees your movements along with those who pray along with you. Indeed! He is the All-Hearing, the All-Knowing[26:217-220]

وقوله تعالى:

And His saying, He the Most High:

«And you are not (O Muhammad sallallaahu`alaihiwasallam) engaged in any matter nor do you recite the Book of Allaah, – nor do you do any action (O people), except that We are witness in your deeds when you do them. And not even that which is of the weight of the tiniest ant is hidden from your Lord on the earth or in the heavens. Nor is there anything smaller than that or greater than it except that it is written in a Clear Book[10:61][47]

[47] This is the proof for the first level of al-ihsaan:

«Allaah is with those who fear Him and are dutiful to Him, and He is with those who are people of ihsaan[16:128]

The aayah proves that Allaah is with the people of ihsaan. They are those who worship Allaah as if they were seeing Him, so Allaah is with them in a specific sense of Ma`iyyah – the Ma`iyyah with regard to aiding, helping, and tawfeeq (guiding them to and granting them attainment of correctness).

And His saying, He the Most High:

«And place your reliance upon the All-Mighty, the Bestower of Mercy. He who sees you when you stand to pray. And who sees your movements along with those who pray along with you[26:217-219]

This is a proof for the second level. This is a proof for his saying [sallallaahu`alaihiwasallam]: «Then, He certainly sees you

«And place your reliance» Meaning: trust your affairs «to the All-Mighty, the Bestower of Mercy» He is Allaah, the Perfect and Most High.

«When you stand to pray» You stand for worship and the prayer.

«And who sees your movements along with those who pray along with you» He sees you whilst you are performing your rukoo` (bowing) and whilst you are performing your sajdah (prostration). He sees you in all the states of worship; standing, bowing, and prostrating. He, the Perfect and Most High, sees you.

«Indeed! He is the All-Hearing, the All-Knowing» The One who hears your sayings. The One who knows your sayings, He the Perfect and Most High.

And His saying, He the Most High:

«And you are not (O Muhammad sallallaahu`alaihiwasallam) engaged in any matter nor do you recite the Book of Allaah, – nor do you do any action (O people), except that We are witness in your deeds when you do them[10:61]

This is a proof for the second level.

«And you are not (O Muhammad sallallaahu`alaihiwasallam) engaged in any matter» This is an address to the Messenger sallallaahu`alaihiwasallam. In any affair from your affairs, from the affairs of worship or other than it – all of your actions and your movements – you will not be engaged in any affair at all.

«Nor do you recite from it (i.e. Book of Allaah)» Meaning: from Allaah, because the Qur`aan is from Allaah, the Mighty and Majestic. Or the pronoun could refer back to the affair, so the meaning would be: From the affairs which you are engaged in is recitation of the Qur`aan.

«Nor do you do (O people)» This is [an address] for all of the nation, for the Messenger sallallaahu`alaihiwasallam and other than him.

«Any action» Meaning: Any action from the actions, whether good or bad.

«Except that We are witness [in your deeds]» We are seeing you, observing you, and witnessing you. This is a proof for his saying sallallaahu`alaihiwasallam: «Then indeed, He sees you

«When you do them» You are carrying it out and you are doing it. So, this gives a proof for the second level from the levels of ihsaan, in that He, the Majestic and Most High, witnesses the action of every doer of an action. He, the Perfect and Most High, sees him, knows him, and observes him. Nothing is hidden from him.

«Nothing whatsoever in the earth or in the heavens is hidden from Allaah[3:5]

As for ihsaan between the servant and in the creation, then its meaning is: doing good to them and withholding from harming them. Such that you feed the hungry person, cloth the person without clothing, assist the needy person with your position, and that you intercede for the one who needs to be interceded for. You do that which is good with all the different aspects of good. You are hospitable to the guest and you are generous towards the neighbor. Nothing but good emanates from you towards the neighbor, and you withhold harming him. So, no harm comes from you towards him or towards anyone else. For from the people, there are who are such that nothing but harm comes from them, and from the people, there are those whom harm and good comes. And from the people, there are those whom nothing but good comes from them. This is the highest of the levels.

Doing good towards the people and withholding harm from them is ihsaan (good and fine treatment) towards the people:

«Do good. Allaah loves al-Muhsineen (the doers of good)[2:195]

Even towards the animals, it is obligatory that you treat them well and make available for them whatever they need and that you withhold harming them and that you are gentle with them. This is from ihsaan towards the animals. Even a person who is going to be rightfully executed, you should not torture him, rather, you should execute him in a fine and tranquil manner. A person who is obligatory to execute, and someone it is obligatory to carry a hadd (prescribed punishment) upon, then it is carried out upon him with gentleness. There is to be no mutilation, no torture, and no beating to death.

He sallallaahu`alaihiwasallam said:

»إن الله كتب الإحسان على كل شيء ، فإذا قتلتم فأحسنوا القتلة ، وإذا ذبحتم فأحسنوا الذبح«

«Allaah has obligated ihsaan with regard to everything. So, when you kill, then kill in a fine manner. And when you slaughter an animal, then slaughter in a good manner.»[1]

So, [the principle of ihsaan applies] to execution or other than it from that which necessitates prescribed punishment.

«When you slaughter» Meaning: when you slaughter animals which are to be eaten, then slaughter in a fine manner:

»وليحد  أحدكم شفرته ، وليرح ذبيحته«

«Let one of you sharpen his knife and give relief to the animal which he is slaughtering

Therefore, you are to treat with ihsaan even the animals. Allaah forgave the prostitute woman from the People of Israaeel on account that she gave a drink of water to a dog which had its tongue hanging out from thirst. So, she gave it water to drink and Allaah thanked her for that and forgave her, her sin.[2] This is a tremendous sin and it is prostitution, meaning: zinaa (fornication). But Allaah forgave her on account of that – because she treated the thirsty animal in a fine manner.

So how about something other than a dog? If you were to treat a hungry person from the Muslims with ihsaan, or from the descendents of Aadam, even if he is a disbeliever – if you were to treat him well, then Allaah, the Majestic and Most High will thank you for that fine treatment. He, the Most High, said:

«Do good. Allaah loves al-Muhsineen (the doers of good)[2:195]

The third type: It is perfection of the action. Whatever action you do, it is obligatory that you perfect it and not so that it should be said: “So-and-so has done such-and-such very well.” There occurs in the hadeeth:

»إن الله يحب إذا عمل أحدكم عملا أن يتقنه«

«Allaah loves that one when one of you does an action that he perfects it.»[3]

[1] Reported by Muslim no. 1955 as a hadeeth of Shaddaad bin Aws, radiyallaahu `anhu.

[2] Refer to al-Bukhaaree no. 3467, Muslim no. 2245 as a hadeeth of Aboo Hurayrah, radiyallaahu `anhu.

[3] Reported by al-Bayhaqee in Shu`ab al-Eemaan 4/334 no. 5313 and no. 5314 from a hadeeth of `Aa.ishah, radiyallaahu `anha. [Declared hasan (good) by Shaikh al-Albaanee in Saheeh al-Jaami`. He spoke about it in Silsilatul-Ahaadeeth asSaheehah no. 1113].

Source : Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan | Translated by Dawud Burbank rahimahullaah. Click here to listen to the lectures and read notes.

The Fundamentals Of Belief – An abridgement of ‘The Three Fundamentals’

An abridgement of ‘The Three Fundamentals’ (‘Thalaathatul-Usool’), entitled ‘Talqeen Usoolil- ‘Aqeedah lil-‘Aammah’ (Instruction in the fundamentals of Belief for the common people)

By Shaikhul-Islaam Muhammad ibn `Abdil-Wahhaab-rahimahullaah

Click the below link to read or download the article

The Fundamentals Of Belief – An abridgement of The Three Fundamentals [PDF]

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr – Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part A – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part B – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part C – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part D – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part E – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part F – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part G – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part H – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part I – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part J – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part K – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part L – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part M – Shaykh al Albanee – Abbas Abu Yahya

Ahadeeth – Eemaan, Tawheed, Deen & Qadr – Part N – Shaykh al Albanee – Abbas Abu Yahya

 

The Correct Creed : Qadar (Pre-Decree) – Dr. Saleh As-Saleh [Audio|En]

The Correct Creed – Abdus Salaam Burjis – 10- Pre-Decree – Saleh-As-Saleh

Posted from : The Correct Creed – Based upon the book of Shaykh al Burjiss