The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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From the Sunnah is adhering to the Jamaa’ah (The United Body of the Muslims upon the Truth) – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 03 : Point 02
Dawud Burbank [Audio|English]

The author (Imaam al-Barbahaaree) rahimahullaah said,

“So from the Sunnah is adhering to the Jamaa`ah. And whoever desires other than the Jamaa`ah and departs from it, then he has thrown off the yoke of Islaam from his neck, and he is astray leading others astray.”

[Audio Link] 

The Explanation (Transcription of above Audio):

His saying, “So from the Sunnah is adhering to the Jamaa`ah’ (the United Body of the Muslims upon the Truth). Since that is the case, and since Islaam is the Sunnah and the Sunnah is Islaam, then the Sunnah is of different types. So from the Sunnah is adhering to the Jamaa`ah – meaning adhering to the United Body of the Muslims, and what is meant by the Jamaa`ah here is the United Body of the Muslims who are upon the Truth [3].

As for the jama`aat, the groups which are not upon the Truth, then these are not called the true Jamaa`ah. Every jamaa`ah which gathers upon misguidance or upon a methodology contrary to Islaam or upon a way contrary to Islaam, then it is not called the true Jamaa`ah, that which is required and praiseworthy.

So the Jamaa`ah, the United Body, which is meant here, they are the people of the Truth and this does not necessitate that they must be numerous, rather even if it is a single person upon the Truth then he will be called the Jamaa`ah, the United Body.

So the Jamaa`ah is those who are upon the Truth, whether its people are few or whether they are many. So you adhere to whoever is upon the Truth and you do not contradict the Jamaa`ah which is upon the Truth, rather you should be with them upon the Truth. So whoever splits from the Jamaa`ah, the United Body, then explanation of this will follow.

And, “Adhering to the Jamaa`ah” means not departing from it and not conflicting with it. [4]

His saying, “And whoever desires other than the Jamaa`ah and splits from it then he has thrown off the yoke of Islaam from his neck’ – this is the text of a hadeeth:

“Whoever separates from the Jamaa`ah by the amount of a hand span then he has thrown off the yoke of Islaam from his neck.” [5]

This is a severe threat. So if the splitting away is with regard to `aqeedah (creed and belief) such that he comes to worship other than Allaah then this is kufr (disbelief). And if the splitting away is less than that then it will be misguidance. So splitting away from the Jamaa`ah, there is no good in it. And there occurs in the hadeeth: “Adhere to the Jamaa`ah for the Hand of Allaah is upon the Jamaa`ah” [6].

And when the Prophet sallAllaahu `alayhi wa sallam informed Huthayfah ibn alYamaan of the trials and tribulations that would occur and the splitting that was going to occur, Huthayfah said to him, “What do you command me with if that reaches me?” So he said, “That you should adhere to the Jamaa`ah (United Body of the Muslims upon the Truth) and their ruler.” [7]

So the Jamaa`ah will not be except by way of two matters:

The first matter: is that the person is upon the methodology, the way, of the Book and the Sunnah. Its methodology is not the math.hab (the way) of so-and-so, nor the saying of so-and-so rather the Book and the Sunnah.

The second matter which comprises the Jamaa`ah: is that it has an imaam (a Muslim ruler) who leads it and to whom it refers back. It is not possible for a Jamaa`ah to unite without an imaam; there must be a ruler for it to turn back to, and therefore he said to Huthayfah, “Adhere to the Jamaa`ah of the Muslims and their ruler.” So then he (Huthayfah radiyAllaahu `anh) said, “What if they do not have a United Body nor a ruler?” Then he (sallAllaahu `alayhi wa sallam) said, “Then avoid all of those sects.”

He ordered him to avoid all of the sects, so he should not be except with the United Body of the Muslims and he should not be with the jama`aat, the different groups, other than the Jamaa`ah of the Muslims, rather he should remain alone upon the Truth until death comes to him while he remains upon that.

So this shows that a person should not be with the jama`aat, the groups, which conflict with the true methodology and they will not be the Jamaa`ah except with two conditions; that their methodology is the Book and the Sunnah and the methodology, the way, of the Pious Predecessors and (secondly) that they have a Muslim ruler who leads them and they refer back to. So there will be no religion except with the Jamaa`ah, United Body of the Muslims, and there will be no Jamaa`ah except with the ruler and there will be no ruler except with hearing and obeying. This is the methodology of the Muslims and this is the Sunnah which he rahimahullaah explained.

So this contains a prohibition of isolated and irregular opinions and conflicting acts and that a person should adhere to the Jamaa`ah as long as they are not upon misguidance.

His saying, “then he has thrown off the yoke of Islaam from his neck” – it used to be the custom of the Arabs that they would put a cord or heavy rope upon the sheep, upon their necks so that the sheep would not become separate and become lost and become eaten by the wolves, and these ropes would be connected by a single rope which joined them together to safeguard them. So the Prophet sallAllaahu `alayhi wa sallam likened adhering to the Jamaa`ah to this matter, for the Jamaa`ah is the rope which protects from those things which bring about destruction; just like the rope, which is upon the necks of the sheep, protects them from the wolf and from being lost.

His saying, “and he is misguided, misguiding others” – meaning misguided himself away from the path, misguiding other people. So he is misguided himself and misguiding other people who take him as an example and follow him. He the Most High says:

And whoever contends with the Messenger after the guidance has been made clear to him and then he follows other than the way of the believers, then We will put him upon the path he has chosen and enter him into Hell Fire and what an evil destination. (Sooratun-Nisaa· (4),aayah 115)

So what is obligatory upon the Muslim is to follow the path of the Believers and not to be at variance with them and not to isolate himself away from them

Footnotes:

[3] Translator’s side point: Shaykh al-Albaanee rahimahullaah mentioned in his notes to Mishkaat alMasaabeeh, Volume 1, page 61, the statement of `Abdullaah ibn Mas`ood radiyAllaahu `anhu in that regard, that he said, “The Jamaa`ah is whatever conforms to the Truth even you are alone.” Shaykh alAlbaanee said this is reported by Ibn Asaakir in his Taareekh Dimashq, volume 13, page 322 part number 2, with an authentic, a saheeh chain from him.

[4] Translator’s side point: Shaykh Saalih as-Suhaymee hafizahullaah said on this same point, “He (alBarbahaaree) encouraged adherence to the Jamaa`ah, and the Jamaa`ah is al- Firqatun-Naajiyah, the Saved Sect, as proven by his sallAllaahu `alayhi wa sallam saying in the hadeeth of Mu`aawiyah radiyAllaahu `anhu when he mentioned the splitting of the Ummah that it will split into seventy-three sects, all of them being in the Fire. So they said, ‘What is it, O Messenger of Allaah?’ So he said, ‘It is the Jamaa`ah.’ This was the narration of Ibn Maajah and it is the most authentic of the narrations and it is more authentic than the narration of at-Tirmithee (when Allaah’s Messenger sallAllaahu `alayhi wa sallam was asked which one was the saved one he said) ‘That which is upon the like of what I and my Companions are upon today.’ Even though there is no difference between the two sentences with regard to the meaning, so each one of them emphasises the other one.

“So the Jamaa`ah is, to mention it in brief, the Companions and the Taabi`een and those who followed them upon good, those who are upon that which the Prophet sallAllaahu `alayhi wa sallam was upon and his Companions. This is the most precise and the most excellent and the most comprehensive and all-inclusive definition that it is possible to give to the Jamaa`ah. And there are some people who limit the Jamaa`ah to the time of the Companions, or limit it to the time of the rightly guided Khulafaa·, or the like of that. This is a restriction of something very wide, which Allaah has made wide, because Allaah the Exalted and Most High says, “And the first and foremost from the Muhaajireen and the Ansaar and those who follow them upon good, Allaah is pleased with them and they are pleased with Him.” So what is meant by the Jamaa`ah is: whoever is upon the methodology in any time and in any city, whoever is upon the methodology which the Prophet sallAllaahu `alayhi wa sallam and his Companions were upon in their sayings and actions and creed and belief, then he is from the Jamaa`ah and whoever splits from that and isolates himself from it, then he has split from the Jamaa`ah. And there occurs a severe threat upon those who split from the Jamaa`ah, that he has isolated himself, and whoever isolates himself will do so and be in the Fire, and whoever separates from the Jamaa`ah by a hand span then he has thrown off the yoke of Islaam from his neck.”

[5] Reported by Imaam Ahmad and at-Tirmithee and Ibn Khuzaymah and Ibn Hibbaan and al-Haakim and others as a hadeeth of Al-Haarith al-Ash`aree radiyAllaahu `anhu and it was declared to be saheeh by Imaam at-Tirmithee and ibn Khuzaymah and ibn Hibbaan and al-Haakim and others.

Translator’s side point: It was declared saheeh by Muhammad Naasirud-Deen al-Albaanee rahimahullaah.

[6] Reported by Imaam Ahmad and al-Humaydee and at-Tirmithee and an-Nasaa·ee in his Sunan alKubraa and Ibn Hibaan and al-Haakim and others besides them from the hadeeth of `Umar radiyAllaahu `anhu with wordings which are close to each other. At-Tirmithee said the hadeeth is ‘hasan saheeh ghareeb, (good, authentic, singular) with this chain here’. And it was declared saheeh, authentic, by Ibn Hibaan and al-Haakim and ath-Thahabee agreed.

Translator’s side point: It was declared authentic by Shaykh al-Albaanee.

[7] Reported by al-Bukhaaree in his Saheeh (no. 3411) and reported by Muslim (no. 1847) as a hadeeth of Huthayfah radiyAllaahu `anh.

Transcribed by Umm Safiyyah Madeehah Ahmad. Download PDF of Lesson 03

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 – Imam Barbaharee

The Sunnah is Islaam and Islaam is the Sunnah – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 03 : Point 01
Dawud Burbank [Audio|English]

The author (Imaam al-Barbahaaree) rahimahullaah said,

sharhsunnah-ar-point-01

“Know that Islaam is the Sunnah and the Sunnah is Islaam and one of them cannot be established without the other. “

[Audio Link] 

The Explanation (Transcription of above Audio):

His saying, “Know” – this is a word used to show importance, and the meaning of ‘i`lam’, ‘know’ is ‘ta`allam’ ‘learn’. And how will you know that Islaam is the Sunnah? If you learn, then you will know that.

So ‘i`lam’ ‘know’ is a word which is brought to show the importance of that which comes after it, just as He the Most High said:

So know, that none has the right to be worshipped except Allaah and seek forgiveness for your sin. (Soorah Muhammad (47), aayah 19)

Meaning: Know the meaning of ‘laa ilaaha illAllaah’ (‘none has the right to be worshipped except Allaah’) and act upon it.

Know that Allaah is severe in punishing and that Allaah forgives extensively and shows mercy. (Sooratul- Maa·idah (5), aayah 98)

So the word ‘i’lam’ ‘know’ (a command in the singular) or i`lamoo (a command in the plural) occurs to show the importance of that which comes after it.

His saying, “Islaam is the Sunnah and the Sunnah is Islaam” – meaning Islaam is the way which the Messengers alayhimus-salaatu was-salaam came with. And every Messenger came with Islaam. So every Prophet called to Allaah and came with a sharee`ah, a revealed way, from Allaah, so that is Islaam. So Islaam is the worship of Allaah, the Mighty and Majestic, alone at every time with that which He legislated. And Allaah legislated for the Prophets ways and laws to last for appointed terms. Then He abrogated it (brought some new law and abrogated the previous one), so when that was abrogated then action came to be upon that which abrogated, that is Islaam, until all those revealed laws were abrogated by the revealed way sent to Muhammad sallAllaahu `alayhi wa sallam. Allaah the Majestic and Most High says:

There is an appointed time span for each Book sent down by Allaah. Allaah abrogates and changes whatever He wishes and He confirms. And the foundation of the Book is with Him. (Sooratur-Ra`d (13), aayah 38-39)

So Islaam is that which the Messengers came with, with regard to the call and the action at every time with what was specific to it, until the sending of Muhammad sallAllaahu `alayhi wa sallam came about; and then Islaam is whatever he came with to the exclusion of everything else. So therefore whoever remains upon the previous religious ways and does not believe in Muhammad sallAllaahu `alayhi wa sallam then he is not a Muslim, since he has not yielded or submitted to Allaah the Mighty and Majestic and he has not obeyed this Messenger sallAllaahu `alayhi wa sallam; because what he was upon has now ended and been abrogated, and remaining upon something abrogated (something replaced) is not a religion for Allaah the Mighty and Majestic, rather acting on what abrogates (what comes later and replaces) that is the religion.[1]

His saying, “and the Sunnah is Islaam” – there is no difference between these two, if we explain the Sunnah to mean ‘the way’, the ‘tareeqah’, then there is no difference between it and Islaam.

His saying, “And one of them will not be established without the other one’ – Islaam will not be established except through the Sunnah and the Sunnah will not be established except through Islaam. So the person who claims to be upon Islaam but does not act upon the Sunnah, meaning the way of the Messenger sallAllaahu `alayhi wa sallam, then he is not a Muslim; and the person who knows of the Sunnah but does not submit to Allaah, then he is not a Muslim, even if he knows about the Sunnah. So it is essential to combine both of them.[2]

Footnotes:

[1] Translator’s side point: The noble Shaykh, Saalih ibn Sa`d as-Suhaymee, hafizahullaah, (the teacher who used to be in charge of the department of `aqeedah in Madeenah) said referring to this initial part of al-Barbahaaree’s book, “He, rahimahullaah, began with the fact that the Sunnah and Islaam are inseparable. And what is meant by the Sunnah here is the Sunnah with its general meaning which is the tareeqah, the way, which the Prophet sallAllaahu `alayhi wa sallam and his Companions were upon. So this is Islaam and Islaam is the Sunnah in this sense.”

[2] Translator’s side point: The noble Shaykh, Ahmad ibn Yahyaa an-Najmee rahimahullaah said in his explanation, Irshaadus-Saaree, page 26, on this same point that Islaam is the Sunnah and the Sunnah is Islaam and one of them will not be established without the other, “Islaam is the Sunnah and the Sunnah is Islaam. How is that the case? Meaning that true Islaam is the Sunnah, so whoever is upright upon the Sunnah and establishes it then he has established Islaam, and whoever deviates away from it (from the Sunnah) and inclines away towards the right or the left, then he has fallen short with regard to true Islaam, in accordance with his deviation. However this inclining away is of two categories. Firstly turning away totally, such that the person becomes a disbeliever and judgement is passed about him that he has exited from Islaam altogether. Secondly is a partial turning away (from the Sunnah) through which a person does not become a disbeliever and he is not judged to be an apostate or to have left Islaam however he has rendered his Islaam deficient in accordance with the level of his deviation, whether it be a small deviation or a large one.”

Transcribed by Umm Safiyyah Madeehah Ahmad. Download PDF of Lesson 03

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 – Imam Barbaharee

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

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“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

Related Stories:

Exaggeration of the Qadiriyyah Tariqah (Sufi order) – The Permanent Committee

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Fatwa no. 1304

Q: The questioner would like to be given a general idea about the Qadiriyyah Tariqah (Sufi order). He read one of the Qadiriyyah books: “Al-Fiyudat Al-Rabbaniyyah fi Al-Ma’athir wa Al-Awrad Al-Qadiriyyah”, and saw a poem including some of the claims and feats performed by the shaykh of this Tariqah. He asks if what is said in this poem is true or untrue. The questioner sent the poem along with his question to ask for a general Fatwa (legal opinion issued by a qualified Muslim scholar) on it.

A: The poem that was sent by the questioner shows that the one who wrote it was ignorant, as the things that he ascribes to himself are Kufr (disbelief) and misguidance. He claims that all the scholars’ knowledge has been derived from his knowledge and is part of him. He also claims that the Servants’ behavior is according to what he legislates for them and that he would be able to close the Fire due to his greatness, except for a prior pledge taken from the Prophet. He says he can help those of his Murid (students) who are loyal to him and save them from ordeals, protect them in this world and in the Hereafter, secure them from fear, and be with them at the Mizan (the Scales for weighing deeds) on the Day of Resurrection.

These are false claims, and could only be said by someone who is ignorant and does not know his own ability. Comprehensive knowledge is possessed by Allah Alone, as are the matters related to the Hereafter, and He Alone has control over them; not an angel, a prophet, or a pious person. Allah commanded His Messenger, who was the best of His Creation, to recite to the Ummah (nation) His Words:

Say (O Muhammad صلى الله عليه وسلم): “I possess no power over benefit or harm to myself except as Allâh wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” (Surah Al-A`raf, 7: 188)

And He (Exalted be He) says:

“Say: “It is not in my power to cause you harm, or to bring you to the Right Path.” (Surah Al-Jinn, 72: 21)

“Say (O Muhammad صلى الله عليه وسلم): “None can protect me from Allâh’s punishment (if I were to disobey Him), nor can I find refuge except in Him.” (Surah Al-Jinn, 72: 22)

The Prophet (peace be upon him) told those closest to him to save themselves and their children from Allah’s Punishment through having Iman (Faith) in Him (Glorified be He) and by acting according to His Shari`ah (laws). He also told them that Allah is not in need of them and that Adam, Nuh (Noah), Ibrahim (Abraham) and `Isa (Jesus) will be saying on the Day of Resurrection, “Myself, myself!” So how can a shaykh of the Qadiriyyah Tariqah or anyone else created by Allah save their followers, protect those who are loyal to them, and come with them when their deeds are being weighed on the Day of Resurrection? And how could he close the gates of Hell by his greatness? This is a manifest fabrication and clear Kufr regarding the Shari`ah of the Lord of the Worlds.

The author of this poem has been excessive in his exaggeration and has overstepped the boundaries of the senses,the intellect, and the Shari`ah, when he claims that he was in the light of Muhammad before the existence of creation, and that he witnessed the meeting of friends, i.e. when Jibril (Gabriel) met with Muhammad (peace be upon them both); he was with Nuh (peace be upon him) in the ark and witnessed the flood; he was with Ibrahim (peace be upon him) when he was thrown to the fire and saw how the fire cooled due to his Du`a’ (supplication); he was with Isma`il (Ishmael) and that the ram was only sent except by his generosity; he was with Ya`qub (Jacob, peace be upon him) when his sight was taken away and that his eyes were only cured with his spit; he was the one who settled Idris (Enoch, peace be upon him) in Jannah (Paradise); he was with Musa (Moses, peace be upon him) when he talked to his Lord and that Musa’s stick was taken from his stick; he was with `Isa (peace be upon him) in the cradle; and that it was he who gave Dawud (David) his beautiful voice for recitation. He also makes even more obscene claims than these, as he claims that he is Allah in three verses of his poem, the clearest of which is:

I am the one, the only, and the great one in himself,
I am the describer and the described; the shaykh of the Tariqah.

May Allah be Exalted and Glorified from this great exceeding of the bounds; is there anything worse than this sheer Kufr? May Allah protect us from it!

Dear questioner, may Allah turn you away from this evil you heard and make you feel no need to study the detailed history and biography of the Qadiriyyah, and what is in this poem by the shaykh of this Tariqah in terms of falsehood, Kufr, and exaggeration. Exert yourself instead to learn the truth from the Book of Allah(Exalted be He), the Sunnah of His Prophet (peace be upon him), and the explanations of the Salaf (pious predecessors) from among the Sahabah (Companions) and their followers of the Qur’an and the Sahih (authentic) Sunnah. We believe that Shaykh `Abdul-Qadir Al-Jilany, to whom this Tariqah is ascribed, is as innocent of what is in this poem as the wolf was innocent of the blood of Yaqub’s son. His followers tell many lies about him and ascribe to him that which he is innocent of.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Mani`
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.net

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

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

[Audio Link] 

Points Discussed:

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

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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Allaah is al-Qadīr, nothing renders Him incapable – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 03 : Point [4]
Dawud Burbank [Audio|English]

4.  ولا شيء يعجزه‏
And nothing renders Him incapable; 

[Souncloud Audio Link] 

This is an affirmation of the perfection of His Power and Ability. Allaah the Most High said,

And He (Allaah) has full power over everything
(Sooratul-Maa.idah (5), aayah 120)

And Allaah was and is fully capable of everything
(Sooratul-Kahf (18), aayah 45)

He (Allaah) always was and is All-Knowing, All-Powerful
(Soorah Faatir (35), aayah 44)

And القَدِير (Al-Qadeer) means: the One who is extremely powerful. So His Power, He the Perfect and Most High, is such that there is nothing that can cause Him to be unable. Whenever He wants something He just says to it, “Be” and it is.

So this contains affirmation of the qudrah (قدرة – power and ability) of Allaah, the Mighty and Majestic, and it contains affirmation that His Power includes and covers everything.

As for the term that some authors use (about Allaah):

“Allaah has full power over whatever he wants,” this wording is an error because Allaah did not restrict His Power to His Will. Rather, He said (about Himself),

“(Allaah) has full Power over everything.” So therefore you should say that which Allaah the Perfect and Most High said about Himself. This (a similar statement) only occurs in the saying of Allaah, the Most High,

And He (Allaah) has full Power to gather them (the people) together when He Wishes (Sooratush–Shooraa (42), aayah 29)

Because, the gathering of the creation has a certain time in the future and He is fully able to gather them at that time, meaning, the inhabitants of the heavens and the earth.

He, the Most High said,

And from His Signs is the creation of the heavens and the earth, and whatever creatures He has created and spread within them. And He (Allaah) has full Power to gather them together when He Wishes. (Sooratush–Shooraa (42), aayah 29)

End of explanation of point [4][1]

[1] Translator’s side point:

“And there is nothing which causes Allaah to be incapable”: This is a denial but what is meant by it is not a mere denial because denial on its own is not from the belief of the Ahlus-Sunnah; rather, it is the position of the innovators.

As for the people of the Sunnah then their way is the way of the Qur.aan which gives a general denial of certain things for Allaah and gives a detailed affirmation of Attributes for Him. And whenever there is a denial then the denial is there to affirm something which is its perfect opposite. So this denial is there because of affirmation of its perfect opposite i.e. nothing renders Him incapable because of the perfection of His Power and Ability.

Further side point: In his explanation, Ibn Abil-`Izz said regarding tashbeeh: Affirming attributes for Allaah when the creation have the like of those attributes, for example, affirming that Allaah is the All-Knowing when we affirm that the creation has knowledge and affirming that Allaah has Sight when the creation has sight and affirming that Allaah has a Hand when the creation has hands. This fact is what leads the mu`attilah into denying certain attributes because they say that if you affirm for Allaah a Hand then you are declaring Him like the creation and if we affirm for Allaah a Face then amongst the creation we have faces, so if we affirm a Face for Allaah then we will be making Him like the creation. So therefore they deny any Hand for Allaah and deny any Face for Allaah and so on with other attributes as well. They say that in that way they will stay clear of making the Creator like the creation.

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

The Jahmiyyah and the Jabariyyah – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 60 : Point [225]
Dawud Burbank [Audio|English]

[220] And we ask Allaah– the Most High – to make us firm upon Eemaan (true Faith) – and to conclude our lives with it. [221] And that He keeps us safe from the variant heretic ideas and the opinions which cause separation. [222] And the corrupt sects [223] like the Mushabbihah  [224]and the Mu’tazilah,

225. And the Jahmiyyah and the Jabariyyah 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Middle course between feeling secure (amn) of Allaah’s plan & despairing (iyaas) of His mercy – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 59 : Point [218]
Dawud Burbank [Audio|English]

218.And (The Religion of Islam lies) between feeling secure (amn) and despairing (iyaas).

[Souncloud Audio Link] 

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” (Qur’an 21:90)

“Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.” (Qur’an 12:87)

“And who despairs of the Mercy of his Lord except those who are astray?” (Qur’an 15:56)

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

Speaking well of the family of the Prophet (Ahl Bayt al-Nabee) – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 55 : Point [202]
Dawud Burbank [Audio|English]

202. And whoever speaks well of the Companions of Allaah’s Messenger (صلّى الله عليه وسلّم) and his wives who were pure and free of having any stain upon their honour, and his offspring who were untainted and free of every impurity, then he is free of Hypocrisy. 

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

The doctrine of Ahl al-Sunnah is a middle course between fatalism (al-jabr) and denying Pre-Decree – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 59 : Point [217]
Dawud Burbank [Audio|English]

217. And between fatalism (al-jabr) and denying Pre-Decree.

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Scholars Biographies: Imam Ahmad Shaakir

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Died 1377H: Imaam Ahmad bin Muhammad Shaakir

Author: Dr. Badee’ Al-Lahaam
Source: His editing of the book “Al-Ba’ith-ul-Hatheeth”
Produced By: Al-Ibaanah.com

He was Ahmad Ibn Muhammad Shaakir bin Ahmad bin ‘Abdil-Qaadir. His lineage traces back to Al-Husayn bin ‘Alee, may Allaah be pleased with them both. He was born and died in Cairo, Egypt.

His father, Shaikh Muhammad Shaakir, was among the men responsible for passing judgements (qadaa) and religious rulings (fatwa). He assumed the position of Chief Judge of Sudan in 1900. So while residing there, he enrolled his son, Ahmad, in the Ghawrdoon School. Then in the year 1904, Ahmad enrolled in the Institute of Alexandria (in Egypt) and then joined the Al-Azhar University, attaining the level of scholarly grade in 1917.

He then took on some judicial positions. Then he was appointed judge and head of the highest religious court, in which position he served until 1951, when he retired with a pension.

He had a strong love for the subject of Hadeeth, such that he took an interest in its books (i.e. collections of Hadeeth) since 1909. And that was under the direction and instruction of his father. He obtained ijaazahs (written approvals) on Hadeeth from ‘Abdullaah bin Idrees As-Sanoosee, the Scholar and Muhaddith of Morocco, and from Ahmad bin ash-Shams Ash-Shanqeetee. He also learned under Shaikh Taahir Al-Jazaa’iree Al-Atharee and other scholars, whose specialization was the Prophetic Hadeeth.

Shaikh Ahmad took on the role of working on a number of these books of the Sunnah. Among these books was the Musnad of Imaam Ahmad, which he worked on, covering close to a third of it, but without completing it. Also, he worked on Sunan At-Tirmidhee of which two volumes got printed. He also worked on Saheeh Ibn Hibbaan, of which the first volume was printed, and he wrote a valuable introduction for it. He also edited the book Ar-Risaalah of Ash-Shaafi’ee, and the methodology he employed in verifying and checking it is considered an example to be followed. He also wrote an explanation of the book “Ikhtisaar ‘Uloom Al-Hadeeth” of Ibn Katheer, which is the present book. He also participated in the verification and checking (tahqeeq) of a number of books like Sharh Sunan Abee Dawood, Kitaab Jamaa’ul-‘Ilm of Ash-Shaafi’ee, Al-Muhallaa of Ibn Hazm, Tafseer At-Tabaree and others. He also wrote an excellent explanation to the Alfiyyah of Imaam Suyootee concerning Hadeeth.

His brother, Mahmood, said: “As for the most important book he wrote, then it was “Nidhaam At-Talaaq”, which shows his Ijtihaad and his lack of fanaticism towards one particular madh-hab. In this book, he brings out the “Rules and Regulations of Divorce” from the texts of the Qur’aan and the explanations of the Sunnah concerning divorce. And there was great excitement amongst the scholars upon the appearance of this book.”

The Shaikh died in Egypt in the year 1958 (1377H). For further information on his life, his biography can be found in Al-A’alam (1/253) and Mu’jam-ul-Mu’allifeen (13/368).

Scholars Biographies: https://abdurrahman.org/scholars-biographies/ 

The Torture Endured by the Companions Because of their Adherence to Tawheed – Shaykh Rabee ibn Hadee

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The Companions of Allaah’s Messenger (صلّى الله عليه وسلّم)   suffered the worst forms of torture because of their adherence to the correct ‘aqeedah, and their making all worship purely and sincerely for Allaah alone, and their rejection of shirk and kufr.

From ’Abdullaah ibn Mas’ood, radiyallaahu ‘anhu, who said, “The first people to openly proclaim their Islaam were seven: Allaah’s Messenger (صلّى الله عليه وسلّم)  , Aboo Bakr, ’Ammaar and his mother Sumayyah, Suhayb, Bilaal and al-Miqdaad. So as for Allaah’s Messenger (صلّى الله عليه وسلّم)  , Allaah gave him protection through his uncle Aboo Taalib. As for Aboo Bakr, Allaah gave him protection through his people. But as for the rest of them, the Mushriks would take hold of them and dress them in iron armour and place them to scorch and roast in the sun. There was not one of them except that they responded to them except Bilaal, for his soul became as nothing to him for Allaah’s sake, and his people had no respect for him. So they gave him to the children who used to drag him around the streets of Makkah and he would say repeatedly, ‘(He who has the right to worship is) One, One.’”[1]

In the Seerah of Ibn Hishaam [2] there occurs: ’Umayyah ibn Khalf used to take him (Bilaal) out in the midday heat of the sun, and throw him down upon his back, on the ground of the flat valley bed of Makkah, and he would order for a large rock to be placed on his chest. Then he would say, “By Allaah, you will stay like this until you die, unless you disbelieve in Muhammad (صلّى الله عليه وسلّم)   and you worship al-Laat and al-’Uzzaa.” So he would say, whilst he was in that condition, “(He who alone has the right to worship is) One, One.”

Sumayyah was tortured until death because of the ‘aqeedah of tawheed not becasue she was a political leader. So from Mujaahid who said, “The first martyr in Islaam was Sumayyah the mother of ’Ammaar. Aboo Jahl thrust a spear into her abdomen.”[3]

Ibn Sa’d said, “She accepted Islaam early on in Makkah and she was one of those who was tortured to force them to abandon their religion. But she bore and endured it until Aboo Jahl came to her and thrust a spear into her abdomen and she died.”[4]

Footnotes:

[1] Reported by al-Haakim in al-Mustadrak (3/284) and he declared it saheeh and adh-Dhahabee mentioned it in Siyar A’laamin-Nubalaa (1/348) and he said, “It has a saheeh chain of narration…”

[2] Seerah of Ibn Hishaam (1/318).

[3] At-Tabaqaat of Ibn Sa’d (8/264/265). He said, “Ismaa’eel ibn ’Umar, Abul-Mundhir related to us that Sufyaan ath-Thawree narrated to us from Mansoor from Mujaahid who said…” This is a saheeh chain of narration to Mujaahid.

[4] Tabaqaat Ibn Sa’d (8/264).

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

Download the full PDF Book:
https://abdurrahman.org/dawah/methodology-of-the-prophets-in-calling-to-allaah/

al Jamaa’ah is what is true and correct, and separation is deviation and punishment – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 58 : Point [212]
Dawud Burbank [Audio|English]

212. And we hold that the united body upon the truth (al Jamaa’ah) is what is true and correct, and that separation is deviation and punishment.

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Link :  Ummah & Unity – https://abdurrahman.org/ummah/

Scholars Biographies: Shaykh Saalih al-Fawzan

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PRODUCED BY: Al-Ibaanah.com
Author: Jamaal bin Furayhaan Al-Haarithee
Source: Al-Ajwibah Al-Mufeedah [3rd Edition (pg. 14-18)]

His Name, Lineage and Birth:

He is Saalih bin Fawzaan bin ‘Abdillaah Aali Fawzaan from the people of Shamaasiyyah from the tribe of Dawaasir. He was born in 1354H.

His Upbringing and Education:

His father passed away while he was young. So he was brought up in his household and learned the noble Qur’aan. He also learned the basics of reading and writing at the hands of the Imaam of the local town’s masjid.

He then joined the state school in his town in Ash-Shamaasiyyah when it opened in 1369H. He completed his primary education in the Faisaliyah School in Buraidah in 1371H. After this, he joined the educational institute in Buraidah at the time of its inception in 1373H and graduated from it in 1377H. Then he joined the College of Sharee’ah in Riyadh and graduated from there in 1381H.

His Advanced Studies:

He achieved his Masters Degree in the subject of Fiqh

He obtained his Doctorates Degree also in Fiqh. He received both of these degrees from the College of Sharee’ah.

The Positions he was Given and Some of his Duties:

He was appointed a primary school teacher in 1372H before he joined the educational institute in Buraidah.

He was appointed a teacher in the educational institute in Riyadh after graduating from the College of Sharee’ah.

He was then appointed a teacher in the College of Sharee’ah and then in the advanced studies of the College of Usool-ud-Deen.

Then he taught at the advanced institute of judicial education, and later became a director there in 1396H.

He then went back to teaching there one more time after his scheduled period of administration came to an end.

He was then appointed to the Council of Senior Scholars in 1407H.

After this, he was appointed a member of the Permanent Committee of Educational Research and Religious Verdicts in 1411H.

He is also still a member of the Fiqh Assembly of Makkah which falls under the World Muslim League.

He was a former member of the Supervisory Council for Callers during Hajj.

Currently, he serves as an Imaam, khateeb and teacher at the Prince Mut’ib bin ‘Abdil-‘Azeez Central Mosque in Malaz, Riyadh.

He also participates in answering questions on the Saudi radio program “Noor ‘alaad-Darb” (Light upon the Path). He also has a scheduled participation on the committee of research, studies, letters and verdicts in educational magazines as well.

He, may Allaah preserve him, also supervises many of the scholastic essays submitted by students for their Masters and Doctorates degrees. Numerous students of knowledge who attend his frequent educational classes and gatherings have studied under him – myself being one of them – and I am proud and pleased with that – Jamaal.

His Teachers:

The Shaikh sought knowledge at the hands of numerous well-known scholars and judges. Amongst the most famous of them was Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him. He would praise and hold great esteem for our Shaikh, and he would rely on him in important matters. He would send him some books for him to review and comment on.

Also among his teachers was Shaikh ‘Abdullaah bin Humaid, may Allaah have mercy on him. He would attend many of his lessons in the Central Mosque of Buraidah during the time that he was a student in the educational institute there.

He also learned from Shaikh Muhammad Al-Ameen Ash-Shanqeetee, may Allaah have mercy on him.

He also learned from Shaikh ‘Abdur-Razzaaq Al-‘Afeefee, may Allaah have mercy on him.

His teachers also include Shaikh Hamood bin Sulaymaan At-Talaal who was the Imaam of the masjid in the town that he grew up in. He, i.e. Shaikh Hamood, may Allaah preserve him, was then appointed a judge after that in the town of Dariyyah in the district of Qaseem. Shaikh Saalih Al-Fawzaan had learned the basics of reading and writing from him.

Then he learned under Shaikh Ibraaheem bin Daifillaah Al-Yoosuf at the time he was a teacher in the Shamaasiyyah School.

His Books:

The Shaikh has written numerous books, the most famous of which are:

1. At-Tahqeeqaat al-Mardiyyah fil-Mabaahith-il-Fardiyyah fil-Mawaareeth – This was his Masters thesis (volume)

2. Ahkaam-ul-At’imah fish-Sharee’ah al-Islaamiyyah (The Rulings on Foods according to Islamic law) – This was his Doctorate’s paper (volume)

3. Al-Irshaad ilaa Saheeh-il-‘Itiqaad (A Guide to the Correct Belief) in one volume

4. Sharh al-‘Aqeedat-il-Waasitiyyah (The Explanation of The Waasitee Creed) in one volume

5. Al-Bayaan feemaa Akhta’a feehi Ba’adul-Kuttaab (A Clarification on the Errors of Some Writers) in two volumes

6. Majmoo’ah Muhadaraat fil-‘Aqeedah wad-Da’wah (A Collection of Lectures on Creed and Calling) in four volumes

7. Al-Khutab-ul-Mimbariyyah fil-Munasabaat-il-‘Asriyyah (Friday Sermons for Modern-Day Occasions) in six volumes

8. Min A’laam-il-Mujaddideen fil-Islaam (Some of the Distinguished Revivers of Islaam)

9. Mabaahith Fiqhiyyah fee Mawaadi’ Mukhtalifah (Research on Fiqh Issues on Various Issues)

10. Majmoo’ Fataawaa fil-‘Aqeedah wal-Fiqh (A Collection of Verdicts on Creed and Jurisprudence) in five volumes [1]

11. Naqd Kitaab Al-Halaal wal-Haraam fil-Islaam (A Critique of the Book: The Lawful and Unlawful in Islaam) – A refutation of Yoosuf Al-Qaradaawee

12. Al-Mulakhas fee Sharh Kitaab at-Tawheed of Shaikh Muhammad bin ‘Abdil-Wahhaab – a scholastic explanation.

13. I’anat-ul-Mustafeed Sharh Kitaab-ut-Tawheed – This is a more comprehensive explanation in two volumes.

14. At-Ta’qeeb ‘alaa ma Dhakarahul-Khateeb fee Haqqish-Shaikh Muhammad bin ‘Abdil-Wahhaab

15. Al-Mulakhas-ul-Fiqhee (two volumes)

16. Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan (Presenting the People of Faith with Lessons for the Month of Ramadaan)

17. Ad-Diyaa-ul-Laami’ ma’al-Ahaadeeth al-Qudsiyyah al-Jawaami’

18. Bayaan maa yaf’aluhu Al-Haaj wal-Mu’tamir (A Clarification of what a Person on Hajj and ‘Umrah must do)

19. ‘Aqeedat-ut-Tawheed (The Belief in Monotheism) – The source for this book was a curriculum for the secondary level of the ministry of education.

20 The religious verdicts and articles that were distributed in the magazine “Ad-Da’wah”

21. Duroos minal-Qur’aan-il-Kareem (Lessons from the Noble Qur’aan)

22. Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij al-Jadeedah (Beneficial Answers to Questions on Innovated Methodologies) – This is the book before us. [2]

He has also written several other books not mentioned here which are under print. [3]

He also plays a large role in guiding the youth and warning them from movements that have deviated from the correct methodology. Thus, the innovator and misguided are suppressed by him and many people are guided to the truth.

So may Allaah reward him with much good on our behalf and on behalf of the Muslims, and may He make his deeds sincerely for His Noble Face, and allow them to be placed on his scale of good deeds on the Day of Judgement.

Written by Jamaal bin Furayhaan Al-Haarithee
One of the Shaikh’s students

Footnotes:

[1] Translator’s Note: These are questions and answers that were transcribed from the radio program “Noor ‘alaad-Darb”

[2] Translator’s Note: In the introduction to this book, Shaikh Saalih Al-Fawzaan says: “All praise be to Allaah. To proceed: I permit Shaikh Jamaal bin Furayhaan Al-Haarithee to republish the book “Beneficial Answers to Questions on Innovated Methodologies”, which he compiled from my responses to students’ questions during my lessons.”

[3] Translator’s Note: This includes his explanations for many of the books on Creed, which he gave as lessons and were later transcribed and published. These include such titles as Sharh Masaa’il-ul-Jaahiliyyah (An Explanation of Aspects of the Days of Ignorance), published by Al-Ibaanah in 2005; Sharh Lum’at-il-‘Itiqaad (Explanation of Sufficiency in Creed), Sharh Al-Qawaa’id al-Arba’ (Explanation of the Four Rules) and more.

Published: June 1, 2006

The Religion of Allaah upon the earth and in the heavens is one, and it is the Religion of Islaam – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 58 : Point [213]
Dawud Burbank [Audio|English]

213. And the Religion of Allaah upon the earth and in the heavens is one, and it is the Religion of Islaam.

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

We do not accept as true the saying of a fortune teller (kaahin) or a diviner (‘arraaf) – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 57 : Point [210]
Dawud Burbank [Audio|English]

210. And we do not accept as true the saying of a fortune teller (kaahin) or a diviner (‘arraaf).

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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Signs of the Hour : Rising of the Sun from the West – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 56 : Point [208]
Dawud Burbank [Audio|English]

208. And we have Eemaan in the rising of the sun from where it sets. 

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Do they then wait for anything other than that the angels should come to them, or that your Lord should come, or that some of the Signs of your Lord should come (i.e. portents of the Hour e.g., arising of the sun from the west)! The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith. Say: “Wait you! we (too) are waiting.” (Qur’an 6:158 – Muhsin Khan & Hilali Translation)

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Death & Hereafter : https://abdurrahman.org/finaljourney/

Signs of the Hour: The emergence of the beast of the earth (Daabbatul Ard) – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 56 : Point [209]
Dawud Burbank [Audio|English]

209. And in the emergence of the beast of the earth (Daabbatul Ard) from its place

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Death & Hereafter : https://abdurrahman.org/finaljourney/

Yoosuf (عليه السلام) and his call to Tawheed – Shaykh Rabee ibn Hadee

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Yoosuf (عليه السلام)

The noble one, son of the noble one, son of the noble one.[1] About whom Allaah sent down a long Soorah relating his noble life to us, and its stages, from his childhood to his death, and how his circumstances changed, and the difficulties that he faced, and how he faced everything with the Strength of Prophethood and his patient perseverance, wisdom and mildness.

Yoosuf, ’alayhis-salaam, saw the corrupt outlook of the Pharaohs in Egypt and their oppression, and he knew the beliefs of the nation amongst whom he lived. He knew the corruption of their beliefs and their idolatry, which led them to take idols and cattle as gods to worship besides Allaah. The stroy of this noble Prophet, ‘alayhis-salaam, is long, and from it, we will examine the story of his imprisonment and his da’wah at that time. Allaah, the Most High, says,

“And two young men entered the prison along with him. One of them said, ‘I saw in a dream that I was pressing grapes,’ and the other one said, ‘I saw in a dream that I was carrying bread upon my head and birds were eating from it.’ ‘Inform us of the interpretation of this for indeed we see that you are one of the doers of good.’ He said, ‘No food will come to you to eat except that I will inform you about it fully before it comes to you. This is from the knowledge which my Lord has taught me as I have remained free of the religion of a people who do not believe in the oneness of Allaah and who are disbelievers in the Hereafter. Rather I follow the religion of my fathers, Ibraaheem, Ishaaq and Ya’qoob. It is not fitting that we should worship anything else along with Allaah. This is from Allaah’s favour upon us and upon the people, yet most of the people do not give thanks for Allaah’s favours. O my two companions in the prison, is it better that you worship many different lords, or that you worship only Allaah, the One, Who subdues and has full power over everything? You do not worship besides Allaah except idols which you call gods, which you and your forefathers give names to, for which Allaah has sent down no authority. Authority is for Allaah alone. He ordered that you worship none but Him, that is the Straight and true religion, yet most of the people do not know (and are people of shirk).’”[2]

This noble Prophet, ’alayhis-salaam, lived in their palaces and was therefore well aware of the corruption of their administration and their rulers. He experienced at first hand their plots, their oppression, their unjust persecution and imprisonment by them. Furthermore he lived amongst an idolatrous nation who worshipped idols, cattle and stars. So where was correction to begin? What was the starting point?

Did he begin calling to Allaah, whilst he was wrongfully imprisoned along with others who were oppressed like him, by inciting them and rousing them against the despotic and tyrant rulers? This would be without a doubt a political response, and was an opportunity open to him. Or did he begin his call from the starting point adopted by his noble forefathers, and at the head of them Ibraaheem, the chosen and beloved Friend of Allaah and the Imaam of the call to tawheed; which was the starting point for all the Messengers of Allaah? There is no doubt that the single way of correction and rectification in every time and place is the way of calling to correct ‘aqeedah and tawheed and that all worship should be made purely and sincerely for Allaah alone.

Therefore Yoosuf began from this starting point, following his noble fathers, proud of their ‘aqeedah, and deriding and exposing the foolishness of the idolaters and their practice of taking idols, cattle and stars as lords to be worshipped besides Allaah.

So after clearly explaining this, and openly calling to tawheed and to rejection of shirk, he emphasised his call and his argument by his saying,

“Authority and command is for Allaah alone.”[3], [4]

Then he explained this authority and command to mean the tawheed of Allaah, and that He alone is to be worshipped:

“…That is the Straight and true reigion, yet most of the people do not know (and are people of shirk).”[5]

Also Yoosuf, ’alayhis-salaam, attained the highest position in this state[6] whilst calling to the tawheed of Allaah and establishing the clear proofs for his call and his Prophethood. Allaah, the Most High, says, in explanation of this,

“The king of Egypt said, ‘Bring him to me, I will make him my personal servant.’ So when he spoke to Yoosuf, he said, ‘Verily, this day you have with us a position of rank and full trust.’ He said, ‘Place me in charge of the storehouses and wealth of the land, indeed I will guard them faithfully and with full knowledge.’”[7]

And he said, giving thanks to his Lord and Protector,

“O my Lord, You have bestowed upon me something of dominion and have taught me the interpretation of dreams. O Originator and Creator of the heavens and the earth, You are my Lord and Protector in this world and the Hereafter. Cause me to die as a Muslim and join me with the righteous.”[8]

Furthermore Allaah says in explanation of his da’wah, upon the tongue of the Believer from the family of the Pharaoh:

“And Yoosuf came to you previously (before Moosaa) with clear signs yet you have not ceased doubting about what he came to you with. Until when he died you said, ‘Allaah will not send any Messenger after him.’ This is the state of those whom Allaah leads astray, those who are disbelievers in Him and doubt the truthfulness of the Messengers.”[9]

So from the knowledge to be learned from the life-story of Yoosuf, ’alayhis-salaam, which is presented to us in those noble Aayaat is that the call to tawheed is something very essential. Furthermore there is to be no leniency or relaxation in fighting against shirk, it is not permissible to keep silent about it, whatever the circumstances of the caller to Allaah; rather it is not permissible for any Muslim to ever accept it or be relaxed about it. So this shows the high station of ‘aqeedah, and its importance with Allaah, and with His Prophets and His Messenger. It also shows the very great difference and the distance between it and the details of Islaam.

It is not permissible for the Muslim, particularly the caller, to take up any position which violates his ‘aqeedah or is contrary to it, or that he is a fortune-teller, those who are Mushriks, or that he is a custodian of their idols. If he does any of this then he is one of the misguided Mushriks. With regard to the legislative aspect, if the Islamic state is established, it must apply the Sharee’ah of Allaah, otherwise:

“And whoever does not judge by what Allaah has revealed then they are the ones guilty of unbelief.”[10]

The unbelief (kufr) here is explained in detail by the scholars of Islaam, from the Companions and others, that it may be major Kufr, when the person disdains the Sharee’ah of Allaah and declares it lawful to judge by something else, and it may be lesser Kufr (i.e., that which does not take a person out of Islaam) when he does not declare it lawful to judge by other than it, but gives in to his desires and because of that judges by other than what Allaah sent down.

However when the Islamic state has not been established, then Allaah does not a burden a soul with more than it is capable of. So the Muslim may take up a position in a non-Muslim state with the condition that he establishes justice, and that he does not obey them ina matter which involves disobedience to Allaah, and does not judge by other than what Allaah sent down. This was what the Prophet of Allaah, Yoosuf, did. He took up a position as a deputy for a unbelieving king, and he did not judge according to his laws:

“He could not have taken and kept his brother according to the king’s law.”[11]

Furthermore, he established justice between the subjects and called them to the tawheed of Allaah. So this contains a decisive reply to those who give little importance to the ‘aqeedah of Tahweed. Those who gloss over and accomodate when it comes to the shirk which has filled the world, and they regard the callers to tawheed and the enemies of shirk with contempt and scorn. They turn up their noses and are too proud to ‘lower’ themselves to the level of the callers to tawheed, and they are very wily and astute concerning political affairs, but nothing is more burdensome and disagreeable to their hearing and their hearts than listening to or saying a word regarding tawheed or shirk. These types of callers have caused themselves to fall into a deep abyss, whilst they think that they have reached the highest peaks. Can a people ever prosper whose stance with regard to the call of the Prophets is like this, unless they sincerely repent to Allaah from what they are upon?

Footnotes:

[1] As indicated in the hadeeth of Ibn ’Umar, radiyallaahu ’anhumaa, from the Prophet (sallallaahu ‘alaihi wa sallam) that he said, “The noble one, son of the noble one, son of the noble one: Yoosuf the son of Ya’qoob, the son of Ishaaq, the son of Ibraaheem, ’alayhis-salaam.” Reported by al-Bukhaaree (Eng. trans. 4/390/596), and Ahmad in al-Musnad (2/96), and also the hadeeth of Aboo Hurairah, radiyallaahu ’anhu, that Allaah’s Messenger (sallallaahu ‘alaihi wa sallam) was asked about the noblest of the people, so he said, “Those most pious and obedient to Allaah.” They said, “It is not this that we are asking about.” He said, “Then the noblest of the people is Yoosuf, the Prophet of Allaah, son of the Prophet of Allaah, son of the Prophet of Allaah, son of the chosen and beloved Friend of Allaah.” They said, “It is not this that we are asking about.” He said, “Then is it about the origins of the Arabs that you ask? Then the people are of various origins. The best of them in the times of ignorance are the best of them in Islaam when they attain knowledge and understanding in the religion.” Reported by al-Bukhaaree (Eng. trans. 4/390/597).

[2] Soorah Yoosuf (12):36-40.

[3] Soorah Yoosuf (12):40.

[4] This Aayah is one of the basic principles from the principles of tawheed, as Allaah has explained upon the tongue of Yoosuf, ’alayhis-salaam. What is most unfortunate is that you see that many of the political reformers have explained it in a way that is far removed from its primary meaning, that all worship is to be made purely and sincerely for Allaah alone, and have instead explained it to have a political meaning, which is establishment of the state which they claim will establish Allaah’s Sharee’ah upon the earth as His deputies/vicegerents. Then they go beyond bounds in this direction till they cause the people to forget the principal meaning of the Aayah, and they understand nothing from it except this new meaning, and there is no action and no ability except by the will of Allaah. They do the same with all or most of the Aayaat of tawheed.

[5] Soorah Yoosuf (12):40.

[6] Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said in al-Hisbah (p.7), “Likewise Yoosuf the truthful and honest, was a minister for the Pharaoh of Egypt, and he and his people were mushriks. So Yoosuf performed whatever justice and good he was able to and called them as far as possible to correct eemaan.”

[7] Soorah Yoosuf (12):54-55.

[8] Soorah Yoosuf (12):101.

[9] Soorah Ghaafir:(40):34.

[10] Soorah al-Maa’idah (5):44.

[11] Soorah Yoosuf (12):76.

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

Download the full PDF Book:
https://abdurrahman.org/dawah/methodology-of-the-prophets-in-calling-to-allaah/

Eeman in the descent of Eesaa ibn Maryam (alaihis-Salaam) from heaven – Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah: Lesson 56 : Point [207]
Dawud Burbank [Audio|English]

207. And the descent of `Eesaa ibn Maryam- `alaihis-Salaam from heaven.

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Death & Hereafter : https://abdurrahman.org/finaljourney/

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