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Allaah is Al-Hayy (the Living One) who does not die – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahawiyyah : Lesson 05

حي لا يموت

[Point #11]    He (Allaah) is the Living One who does not die.

https://soundcloud.com/abdurrahmanorg/allaah-is-al-hayy-the-living-one-who-does-not-die-dawud-burbank
—

The Explanation – Point [11]

His Life is a complete and perfect life which does not suffer from any deficiency nor any sleep.

Allaah, none has the right to be worshipped except Him, the Ever-Living One, the Independent Sustainer of all.  Neither sleep nor slumber takes hold of Him. (Sooratul-Baqarah (2), aayah 255)

And place reliance upon the Ever-Living One Who does not die. (Sooratul-Furqaan (25), aayah 58)

So, He negates for Himself as-sinah (السِنة – slumber) and that means light sleep and (He negates for Himself) an-nawm (النوم) which is deep sleep.[1] And He negated for Himself al-mawt (الموت – death) because of the completeness and perfection of His Life, He the Perfect and Most High.[2]

And sleep and slumber and death, these are deficiencies in life and these are attributes to be found in the creation; and the life of the creation is deficient because he sleeps and he dies.

So sleeping is a part of completeness with regard to the creation but it is a deficiency with regard to the Creator; because a person who cannot sleep they have an affliction affecting their health.  So this shows the difference and the distinction between the Attributes of the Creator and the attributes of the creation.  And as for the two Names: الحي (Al-Hayy – The Ever-living) and القيوم (Al-Qayyoom –and the independent Sustainer of all), then these are two attributes taken from the statement of Allaah the Most High,

Allaah, none has the right to be worshipped except Him, He is the Ever-living, the independent Sustainer of all (Sooratul-Baqarah (2), aayah 255)

So Al-Hayy, the Ever-living means the One who has complete and perfect life and Al-Qayyoom is a word in intensive form.

End of explanation of point [11] 

Footnotes

[1] From Aboo Moosaa radiyAllaahu `anh who said: Allaah’s Messenger sallAllaahu alayhi wa sallam stood amongst us with five sayings; so he said, “Allaah the Mighty and Majestic does not sleep and it is not befitting for Him that He should sleep…” the hadeeth.  Reported by Muslim in the book of Eemaan.

[2] From Ibn `Abbaas radiyAllaahu `anhumaa that the Messenger of Allaah sallAllaahu alayhi wa sallam used to say,

اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ، وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، اللَّهُمَّ إِنِّي أَعُوذُ بِعِزَّتِكَ،

لاَ إِلَهَ إِلاَّ أَنْتَ، أَنْ تُضِلَّنِي، أَنْتَ الْحَيُّ الَّذِي لاَ يَمُوتُ، وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ

“O Allaah, to You I have surrendered and in You I have truly believed and upon You I have placed my reliance and to You I turn and with Your Aid I dispute.  O Allaah, I seek refuge in Your Might; none has the right to be worshipped except You; I seek Your Refuge from Your misguiding me.  You are the Ever-living One Who does not die whereas jinn and mankind die.”  Reported by Muslim.

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

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Read the Related Post:

Allaah is Al-Qayyoom (the Independent Sustainer of everything), who does not sleep – Shaykh Fawzan | Dawud Burbank [Audio|En]

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

The covenant (meethaaq) which Allaah, the Most High, took from Aadam and his descendants – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahawiyyah : Lesson 05

         والميثاقُ الذي أخَذَهُ اللهُ تعالَى مِنْ آدمَ وذُريَّتِهِ حَقٌّ‏‏‏‏‏.

[85] And the covenant (meethaaq) which Allaah, the Most High, took from Aadam and his descendants, is true.


—

The Explanation – Point [85]

The meethaaq (ميثاق – covenant) which Allaah, the Most High, took from Aadam and his descendants, that they would worship Him and not associate anything in worship along with Him, this is true. Just as occurs in the hadeeth that the Prophet sallAllaahu `alayhi wa sallam informed us, that Allaah extracted the descendants of Aadam from his back, and they were like tiny red ants, and He caused them to bear witness upon themselves to His Unity. And He took their meethaaq (covenant) that they would worship Him, and not associate anything in worship along with Him.[1] So we have eemaan (true faith) in this. However, this agreement and covenant is not sufficient (in itself). Rather, it was essential along with it, to send the Messengers. So therefore, Allaah sent the Messengers. And if this had been sufficient alone, then Allaah would not have sent the Messengers. However, He sent the Messengers in order to remind by means of them, and to call the people to what is contained in it.

And as for His saying, He, the Most High,

 And remember when your Lord took out from the descendants of Aadam, their offspring.
(Sooratul-A`raaf (7), aayah 172)

Some of the people of Tafseer (explainers of the Qur·aan), they hold that this refers to the agreement and the covenant which Allaah took from the descendants of Aadam; but that is not the case. Rather, it is something else. And Allaah says,

“From their backs” and He did not say, “…from the back of Aadam”. And the completion of the aayah is,

And He caused them to witness upon themselves, “Am I not your Lord?” So they said, “Yes indeed!”
(Sooratul-A`raaf (7), aayah 172)

And some of the scholars say the meaning of this is: the fitrah (الفطرة – the inborn nature) which Allaah created them upon, and the signs within the creation which Allaah set up; so that from them, they should know and be aware of their Lord.

So Allaah, the Perfect, created them upon the nature of tawheed and upon Islaam.[2]

And set your face straight upon the Religion, turning away from shirk, which is the inborn way upon which Allaah created all of the people. (Sooratur-Room (30), aayah 30)

And that (natural inborn way upon which Allaah created the people) is the religion of Islaam and the religion of tawheed. So, Islaam means: the tawheed which the Messengers came with. And that means: worshipping Allaah alone, and associating no partner with Him; and that is the straight and true Religion.

Yet, along with this, He set up evidences proving His Lordship, from that which they witness in themselves with regard to the amazing way in which they have been created and in the amazing signs which are a proof for the Creator, He the Perfect and Most High. And likewise, He set up for them, in front of them, in the heavens and the earth and in the created beings, that which is a proof for the Creator. For indeed these created things must have a Creator; they could not have just appeared or come about without a Creator.

Is it that they were created by nothing, or are they the ones who created? Or did they create the heavens and the earth? No, they do not have certainty. (Sooratut–Toor (52), aayaat 35-36)[3]

                فيا عجبًا كيف يعصى الإله             أم كيف يجحده الجاحد

                وفي كل شيء له آيـــة                     تدل على أنه واحـــد

So how amazing – how can the One deserving of all worship be disobeyed

                                    Or how can the obstinate denier deny Him

                        When every single thing contains an evidence for Him

Proving that He is One!

So everything in front of you proves the Unity of Allaah and bears witness that He is alone in having created all these created things.

Those things which you call upon besides Allaah could never create a fly, even if they gathered together to do it. (Sooratul-Hajj (22), aayah 73)

So, the Creator is Allaah, the Perfect. No one creates along with Him. So therefore, how can something else besides Him be worshipped, from those things which do not create and do not provide provision, and do not possess the ability to bring benefit for themselves nor harm?! So the meaning of the aayah:

وَإِذْ أَخَذَ رَبُّكَ

 (Sooratul-A`raaf (7), aayah 172)

The ‘witnessing’ of this aayah refers to the witness of the correct inborn nature, and the witness of the created beings to the Unity of Allaah, the Perfect and Most High. And there is no possibility for anyone to have an excuse on the Day of Resurrection, and therefore say,

We were unaware of this
(Sooratul-A`raaf (7), aayah 172)

So, using blind-following of others is not correct in the face of decisive proofs and clear evidences.

End of explanation of point [85][4]

Footnotes:

[1] From Ibn `Abbaas radiyAllaahu `anhumaa, from the Prophet sallAllaahu `alayhi wa sallam, that he said,

“Allaah took the covenant (meethaaq) from the back of Aadam `alayhis-salaam at Na`maan – meaning `Arafah – so He took out from his backbone every one of his descendants whom He was going to produce, and spread them out in front of Him, then He spoke to them and said, ‘Am I not your Lord?’ So they said, ‘Yes, indeed we bear witness…’ the aayaat until ‘…those who call upon other than Allaah’.” (Sooratul-`Araaf (7), 172-173).”

 This hadeeth is reported by Ahmad and Al-Haakim and he declared it authentic, and Adh–Dhahabee agreed and Al-Haythamee said, “Its narrators are those of the Saheeh” and its chain of narration was declared authentic by Shaykh Ahmad Shaakir in his checking of the Musnad, and the hadeeth was declared authentic by Shaykh Al-Albaanee in As–Saheehah, no. 1623.

[2] From Aboo Hurayrah radiyAllaahu `anh, who said, “The Prophet sallAllaahu `alayhi wa sallam said,

‘There is no child who is born except that he is born upon the fitrah (natural way of Islaam). And then his parents turn him into a Jew or a Christian or a Magian. It is just like when an animal gives birth to a baby animal – do you find it mutilated?’” Then Aboo Hurayrah recited the aayah,

The natural way upon which Allaah created the people. 
(Sooratur-Room (30), aayah 30)

The hadeeth is reported by Al-Bukhaaree as hadeeth 1358.

[3] Translator’s Side Point: Regarding these aayaat, the great Mufassir, Shaykh `Abdur-Rahmaan ibn Naasir As-Sa`dee, points out the way in which these aayaat are an evidence (in his Tafseer) and he said:

This is evidence upon them, using an affair which does not enable them (those who deny Allaah) to do anything except to submit to the truth, or to depart from what is necessitated by the intellect and the Religion. An explanation of that is to say that those people who deny Allaah’s sole right to worship, and who deny His Messenger, that this necessitates their denying that Allaah created them. And it is confirmed in the intellect, along with the Legislation, that the affair cannot escape one of three affairs: either they were created by nothing, meaning that they have no Creator who created them; rather, they came about not having been brought into existence, and having nothing that brought them into existence; this is something impossible. Or, they are the creators of themselves, and this is also impossible because it cannot be imagined that something has produced itself. So, when these two affairs are nullified and are clearly impossible, then the third matter becomes certain – that it is Allaah who created them. And when that becomes certain, then it becomes known that Allaah, the Most High, He is therefore, the One alone who deserves to be worshipped and that He is the One for whom worship is right and befitting, and it is not right or befitting for anyone besides Him, He the Most High.

[4] Translator’s Side Point: Shaykh Al-Fawzaan hafizahullaah takes the view of those who explain the aayah (And He caused them to witness upon themselves, “Am I not your Lord?” So they said, “Yes indeed!” – Al-A`raaf (7), aayah 172) to refer to the inborn nature that Allaah has placed in the people, and that it doesn’t refer to the taking out of the souls of the descendants of Aadam from him and their being verbally asked to bear witness. As he indicated, there are some people who held that (view). In that regard, Shaykh Al-Albaanee rahimahullaah, was one of those who held the other view – that the aayah from Sooratul-A`raaf and the hadeeth and this meethaaq is one and the same thing. Shaykh Al-Albaanee refutes those who disagree with that, and you will find it in As–Saheehah, Volume 4, pages 161-162 thereabouts, under hadeeth 1623. Part of what he mentions, is that he says:

Ibn Al-Anbaaree said, “The position of the people of Hadeeth and the major ones from the people of knowledge, hold that this aayah means that Allaah took out the descendants of Aadam from his back and then from the backs of his descendants. And they were in the form of little ants and then He took from them the covenant (meethaaq) that He is their Creator and that they are created beings. So they bore witness to that and accepted it, and this was after intellect had been given to them which enabled them to understand what was presented to them – just as happened to the mountain when it was addressed – intellect was given to it, and the camel when it prostrated, and the palm tree when it was heard.”

Just as he (Ibn Al-Anbaaree) quoted from Ishaaq ibn Raahawayh, that he said, “The people of knowledge agreed that Allaah created the souls before the bodies and that He caused them to speak and bear witness.”

Then, Shaykh Al-Albaanee goes on to explain that there is no contradiction between this aayah from Sooratul-A`raaf and between the hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa, and there is no reason that we should take it to be anything except what is apparent from it – that it refers to Allaah extracting the descendants of Aadam from his back and causing them to bear witness to this covenant.

Likewise, there is also mention by Al-Haafiz Al-Hakamee in Ma`aarij Al-Qabool (معارج القبول). He mentioned the same thing as well – that there is no contradiction between these two. And Al-Haafiz Al-Hakamee mentioned that the covenants are actually three (3) covenants. The first covenant is when the people were taken from the back of Aadam and they bore witness to His Unity, and to the fact that none has the right to be worshipped besides Him. Then the second covenant that he mentions, is the fitrah – as was referred to in the aayah from Sooratur-Room. And the third covenant is what the Messengers came with – that Allaah sent the Messengers ordering the people and commanding the people to worship Allaah alone; and that third one is what establishes Allaah’s proof upon the creation. Then Al-Haafiz Al-Hakamee said, “So there is no contraction between any of these; rather, they are all confirmed by the Book and the Sunnah.” And he mentioned, “And as for the saying that this aayah from Sooratul-A`raaf refers to the covenant, and that the descendants of Aadam were taken from his back and bore witness, then that was the saying of the great majority of the people of Tafseer (rahimahumullaah).” Wallaahu A`lam.

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

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Ajwa Dates contain Cancer-Preventing property – King Saud University (KSU)

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The following article was posted from : arabnews.com

A new research says it has found evidence that the Ajwa date from Madinah contains active elements useful in the prevention of diseases like cancer.

The research was carried out in Riyadh-based King Saud University (KSU) to discover the health benefits of Ajwa dates, which resulted in the finding that the fruit has anti-inflammatory properties similar to commercially available drugs like ibuprofen and aspirin.

The study found that the inhibition rate in Ajwa was equal to existing commercial anti-oxidant products available in the market. The research was published in the 61st issue of the US-based journal for agriculture and food chemistry, a KSU official said.

The official said that professor Muraleedharan Nair, head of the natural materials laboratory at the University of Michigan, conducted the research in collaboration with KSU’s date palm research chair. A number of researchers from both the universities participated in the study.

Saleh A. Aldosari, the chair’s supervisor, said the research was the first among a series of studies being conducted at the center to study the main types of dates found in Saudi Arabia. The research projects are supported by KSU as well as King Abdulaziz City for Science and Technology (KACST) and the Kingdom’s national plan for research projects.

King Saud University has adopted a policy of pursuing scientific leadership through its many scientific research chairs, which are sponsored by the university’s agency for graduate studies and scientific research.

The dark brown Ajwa date from the Madinah region of the Kingdom is known for its softness, dryness and high price in the Kingdom’s date market.

Prophet Muhammad (peace be upon him) also mentioned the benefits of the Ajwa, saying they prevent certain diseases.

According to health experts, Ajwa dates contain many flavonoid glycosides, which have anti-oxidant properties. Beyond the anti-oxidant and anti-inflammatory benefits, the sugar in Ajwa dates is only monosaccharaides, making the date beneficial for people who suffer from Type 2 diabetes.

Ajwa dates are also found to have a cyclo-oxygenase inhibitory effect that is similar to commercial anti-inflammatory drugs like aspirin, ibuprofen, celebrex and naproxen.

Related Post:

Ajwa Dates Keep Away Harm, Poison And Magic

Allaah is Al-Qayyoom (the Independent Sustainer of everything), who does not sleep – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahawiyyah : Lesson 05

[12]    He is the Independent Sustainer of everything, who does not sleep. 


—

The Explanation – Point [12]

(So the word) القيوم (Al-Qayyoom – The Independent Sustainer of everything) is: the One who independently exists by Himself and the One who sustains everything; the One who independently exists and has no need of anything; the One who is independent of everything and the One who sustains everything else.  Everything else is in a state of poverty and need of Him and needs to be sustained by Him, He the Perfect and Most High.  So if it were not that Allaah sustains the heavens and the earth and all of the creation then they would all be destroyed and pass away.  But however, Allaah sustains them and guards them and provides for them – giving them whatever would benefit them.

So the whole of the creation is in need of Him.

Indeed Allaah holds the heavens and the earth so that they do not move away from their places, and if they were to move away from their places, there is no one that could hold them after Him.

(Sooratul-Faatir (35), aayah 41)

 End of explanation of point [12][1]  

[1] Translator’s side point: From the explanation of Ibn Abil-`Izz rahimahullaah, he says with regards to these two Names – Al-Hayy (that Allaah is Ever-living) and Al-Qayyoom (that Allaah is the Independent One who sustains everything):

So these two Names, all of the rest of Allaah’s Perfect Names return back and pivot around these two.  And all the meanings of the other Names refer back to these two.  Because the first, Al-Hayaat – the attribute of life, it necessitates for Him all the attributes of perfection; so no attribute will be missing from His attribute of life except due to weakness in that life.  So since the Life of Allaah, the Most High, is the most perfect and complete life, then affirming it means affirmation of every attribute of perfection for Him.  As for the name Al-Qayyoom, then this includes the perfection of Allaah’s Independence and the perfection of His Power since He is the One who independently exists and has no need of anyone else in any sense; and He is the one Who supports and sustains everything else; and there is no establishment for anything except if He establishes it.  So these two Names gather completely the rest of the Names.

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, on 20th September 2004

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

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

Deviance of those who negate the Ru’yah (’Seeing Allaah’ by the people of Paradise) – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Please listen to the Part 01 of this Lecture @ ‘Seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be 

Aqeedah Tahawiyyah : Lesson 17

[58] والرؤْيةُ حقٌّ لأَهلِ الجَنَّةِ، بِغَيْرِ إِحَاطَةٍ ولا كَيْفِيَّةٍ‏‏‏.

[58]     And ‘seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be.


—

The Explanation – Point [58] (continued from Lesson 16)

No one denies ar-ru.yah (seeing Allaah) except the people of innovation such as the Jahmiyyah and the Mu`tazilah – those who negate the ru.yah (that Allaah will be seen by the believers). They say: This (affirming seeing Allaah) would necessitate that Allaah is in a direction (جهة – jihah). And it is their view that Allaah is not in a direction; and in their view He is not within the creation, nor is He outside it, nor is He above, nor is He below, nor is He to the right, nor is He to the justify; He is not in any direction. And the meaning of this is that He does not exist, High and Exalted is Allaah above what they say.  So, they deny seeing Allaah because of this futile opinion.

As for the Ashaa`irah, when they were not able to deny the proofs from the Book and the Sunnah then they affirmed seeing Allaah, but they said: He will be seen, but not in any direction. And this is an amazing contradiction! Because, there is nothing that is seen which is not in a direction; and therefore the Mu`tazilah refuted them for this because it is something impossible. Whereas the Ahlus-Sunnah (the people of the Sunnah), they say: He the Perfect and Most High will be seen and He is in the direction of al-`uloo (العلو – being elevated) and above them. Because the term ‘al-jihah’ (الجهة – direction), if what is meant by it is a direction within the creation, then in that sense Allaah is not in any such direction because Allaah is not incarnate within His creation, He the Perfect and Most High.

And if what is meant by it, is that He is Exalted and above all of the creation then this is something confirmed for Allaah, the Mighty and Majestic. So, Allaah is indeed Exalted and High above the heavens. So the term ‘al-jihah’ (direction) is neither affirmed nor denied directly in text. However, it can be spoken of with the previous details.[1]

And the meaning of “…without their encompassing Him and without saying how”: They cannot encompass Allaah the Mighty and Majestic; they will see Him, He the Perfect, but not encompass Him. And Allaah is Azeem (عظيم – Tremendous); it is not possible that He can be encompassed. He the Perfect said,

And they do not encompass Him in Knowledge (Soorah TaaHaa (20), aayah 110)

He, the Majestic and Most High said,

Sight cannot grasp Him (Sooratul-An`aam (6), aayah 103)

Meaning: sight cannot encompass Him; it doesn’t mean that He cannot be seen, because Allaah the Perfect and Most High did not say, “Sight will not see Him (لا تراه الأبصار).” Rather, He said, “Sight will not grasp Him.” So, reaching and grasping is something and ar-ru.yah (seeing) is something else. So sight will see Him, He the Perfect, but not encompass Him. So this contains a refutation of those who seek to use this aayah as a proof to deny ar-ru.yah (that Allaah will be seen) – those who say that seeing Allaah is not possible, saying: because Allaah said, “Sight will not encompass Him.” So we say to them: You do not know the meaning of:

Sight does not encompass Him; rather, He encompasses all Sight  (Sooratul-An`aam (6), aayah 103)

So the aayah, “Sight does not encompass Him; rather, He encompasses all Sight,” its meaning is: He will not be encompassed by that. It doesn’t mean that He won’t be seen; and He the Perfect did not say: “Sight will not see Him.”

And they also use as evidence, saying: Moosaa `alayhis-salaam said,

“O my Lord, show me Yourself, let me look upon You.” So He said, “You will not see Me.”
(Sooratul-A`raaf (7), aayah 143)

(They say) this is a proof negating ar-ru’yah (seeing Allaah).

So we say to them: This refers to this world because Moosaa asked for that in this world and no one will see Allaah in this world – neither any Prophet nor anyone else. But as for in the Hereafter, then the believers will certainly see their Lord. And the conditions in the world are not the same as the conditions in the Hereafter. So the people in this world are weak in their bodies and weak in their senses; they are not able to see Allaah the Mighty and Majestic. But as for in the Hereafter, then Allaah will give them the ability by which they will be able to see their Lord, the Majestic and Most High, (He would give this) as an honour for them.

Therefore, when Moosaa asked his Lord in this aayah,

He said, “You will not see Me; however, look at the mountain and if it remains in its place then you shall see Me.” So when his Lord manifested Himself to the mountain, He caused it to shatter to dust. (Sooratul-A`raaf (7), aayah 143)

The mountain shattered and turned to dust; and the mountain is inanimate and solid, so how about the created being who is composed of flesh and blood and bones? He is not able to see Allaah in the world.

And this question that Moosaa asked, to see Allaah, is a proof that it is permissible to see Him and possible (to see Him); because Moosaa would not ask his Lord for anything which is not permissible. Rather, he asked Him for something which is permissible; but, it would not occur in this world. So therefore, Allaah the Perfect said, “You will not see Me,” and He did not say “I cannot be seen.”

So Allaah will indeed be seen in the Hereafter,[2] and those who have the most right to this seeing (ar-ru.yah) are the Prophets.

And his saying, “And we do not say how this will be” meaning: it is not to be said, “How will they see Allaah?” because this is just like the rest of the Attributes of Allaah the Mighty and Majestic – we do not know how they are. So, we have eemaan in them (we believe in them) and we know their meaning and we affirm them. However, the kayfiyyah (كيفية– how they are) is unknown; we do not know it. So Allaah knows better about that, He the Perfect.

 End of explanation of point [58] 

[59]     Just as is stated by the Book of our Lord: “On that Day some faces will be radiant, shining, looking at their Lord.” (Sooratul-Qiyaamah (75) aayaat 22-3).

The Explanation – Point [59]

This clearly states that it is looking upon Allaah with sight since the term for ‘looking’ is used with ilaa (إلى – the particle ‘towards’). So its meaning is ‘looking with sight’. Whereas the Mu`tazilah, they say: ﭽ ﭝ  ﭞﭼ ‘ilaa’ (إلى) here is a plural and it means ‘blessings’; so (they say) it means: ‘they will be looking at the Blessings of their Lord’ and this is foolish delusion which people of intellect would laugh at since a particle doesn’t become plural.

End of explanation of point [59]

[60] وتَفْسيرُهُ عَلى ما أرادَهُ اللهُ تَعالَى وَعَلِمَه‏‏‏.

[60]     And its explanation is as Allaah the Most High, wanted and knew.

The Explanation – Point [60]

Meaning, the explanation of:

Looking upon their Lord (Sooratul-Qiyaamah (75), aayah 23)

Meaning: (its explanation) is just as Allaah the Mighty and Majestic wanted, and that is that it means ‘seeing with sight’. Its explanation is not as the innovators want.

End of explanation of point [60]

[61] وكلُّ ما جاءَ في ذَلِكَ مِنَ الحديثِ الصَّحيحِ عَنِ الرسولِ صلَّى الله عليه وآله وسلَّم فهو كما قال‏‏‏‏.

[61]     And every authentic hadeeth reported from the Messenger, sallAllaahu `alayhi wa aalihi wa sallam (may Allaah extol him and his true followers and grant him perfect peace and security), then it is just as he said.

The Explanation – Point [61]

Meaning: everything reported from the Messenger `alayhis–salaatu was-salaam affirming that Allaah will be seen, then it is true upon its reality – just the same as what occurs in the Qur.aan. It is obligatory that we have eemaan in it because it is the speech of the Messenger sallAllaahu `alayhi wa sallam which is wahy (revelation) from Allaah.

And he (the Messenger sallAllaahu `alayhi wa sallam) does not speak from his own desires; it is just revelation inspired. (Sooratun-Najm (53), aayaat 3-4)

And it (the Sunnah of the Prophet sallAllaahu `alayhi wa sallam) is called ‘the second Revelation’. And the Prophet sallAllaahu `alayhi wa sallam informed in many ahaadeeth which are mutawaatir (reported by huge numbers of people) that the believers would see their Lord on the Day of Resurrection. So therefore, it is obligatory to have eemaan in that, without tahreef (تحريف – altering the meaning) and without ta`teel (تعطيل – negating) and without tamtheel (تمثيل – likening Him to His creation) and without takyeef (تكييف – saying ‘how’).

End of explanation of point [61]

[62] وَمَعناهُ على ما أرادَ‏‏‏‏.

[62]     And its meaning is as He intended.

The Explanation – Point [62]

Meaning: as the Messenger sallAllaahu `alayhi wa sallam intended (when he said it), not as those innovators and deviants intended.

 End of explanation of point [62][3]

Footnotes:

[1] Translator’s Side Point: In Shaykh Al-`Uthaymeen’s abridgement of Al-Hamawiyyah, Talqees Al-Hamawiyyah (تلخيص الحموية) of Shaykhul-Islaam Ibn Taymiyyah, he mentioned a point right near the beginning, which was: that the people of the Sunnah in affirming Allaah’s Attributes, (first principle:)

we affirm for Allaah whatever He affirmed for Himself or whatever His Messenger sallAllaahu `alayhi wa sallam affirmed for Him, (second principle:) and we deny/negate for Allaah whatever He negated for Himself or the Prophet sallAllaahu `alayhi wa sallam negated for Him. Thirdly, where there is something that is not denied in text, nor is it affirmed in text, from those things which the people disagree about, such as the term ‘a body’ (جسم – jism) or ‘al-heez’ (being in a place) and ‘al-jihah’ (being in a direction) and the like of that, then their way (the people of the Sunnah) is at-tawaqquf – to stop and withhold with regard to its wording. So they don’t affirm its wording and they don’t deny it since it is not reported. And as for its meaning, then we ask for the detail of what is meant by it, and if we find that what is meant by it is something futile and false – something which Allaah is declared free of, then we reject it; and if what is meant by it is something true – something which is not prohibited for Allaah, then we accept it. This is their way and this is the obligatory way.

Later on in the book (page 45) he actually goes into detail about al-jihah. He mentioned that the later people brought this term up (al-jihah – direction) and he deals with it in this way i.e. if what they mean is a direction within the creation then we deny that for Allaah and if what they mean by that is that Allaah is above the heavens, then we affirm that.

[2] On the authority of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh who said: Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ إِلَّا رِدَاءُ الْكِبْرِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْنٍ‏

“There will be two gardens containing silver – their utensils and whatever they contain, and two gardens of gold – their utensils and whatever they contain, and nothing will be between the people in the eternal garden and their looking upon their Lord, except the cloak of rightful pride upon His Face.”

Reported by Al-Bukhaaree in the Book of Tafseer, hadeeth 4878 and 4880 and reported by Muslim in the Book of Eemaan.

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah made a fairly small point on this point here. He said:

You should know that the ahaadeeth reported affirming the believers seeing their Lord on the Day of Resurrection are very many – to the extent that they reach the level of being mutawaatir as has been clearly stated by a group of the imaams. From them, the explainer (Ibn Abil-`Izz), and he mentioned some of them and then he said,

“The ahaadeeth about the ru.yah (seeing Allaah) are reported by around thirty companions and whoever acquired comprehensive knowledge of them will state with certainty that the Messenger (sallAllaahu `alayhi wa sallam) definitely said it and if I had not put it upon myself to write this book in abridged form, then I would quote more of the ahaadeeth here.”

Then he said, “The declaration that seeing Allaah the Most High will be like seeing the Sun and the Moon is not tashbeeh (تشبيه) of Allaah (causing Allaah to resemble His creation). Rather, it is a statement that the ‘act’ of seeing is like ‘that’ act of seeing – not that the One seen is like the thing which is seen. However, it does contain an evidence that Allaah is above His creation; since, can any seeing be comprehended without facing? And as for those people who say, ‘He will be seen, but not in a direction,’ then this person should look back and check his own intellect because either he is opposing obstinately his correct intellect or his intellect has got something wrong with it. Or otherwise a person saying, ‘He will be seen but He will not be in front, He will not be behind, He will not be to the right, He will not be to the justify, He will not be above and He will not be below;’ (then this is not correct) anyone who hears this, whose nature is sound, then he will reject it.”

Then Shaykh Al-Albaanee said:

“I say: And as for His, He the Most High, being seen in this world, then the Messenger of Allaah sallAllaahu `alayhi wa sallam said in the authentic hadeeth that none of us will see Him until he dies. Hadeeth reported by Muslim. And as for him `alayhis–salaatu was-salaam, then there is nothing reported to affirm that he even saw his Lord. Indeed, there is something authentic from him which indicates a denial of this because when he was asked about this he said,

نور، أنى أراه

Meaning:   “Light, how could I see Him”

And along with this, the noble lady `Aa.ishah (radiyAllaahu `anhaa) clearly denied this (that the Prophet sallAllaahu `alayhi wa sallam saw his Lord) as occurs in the two Saheeh’s; and that is the basic principle which we cling to.”

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 76-80 (Point 58-62)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 17th January, 2005

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • ru’yah is not denied except by the people of innovation
  • Explanation of the term ‘al-jihah’ (direction) with regard to Allaah, the Most High
  • Correct meaning of the aayah “Sight cannot grasp Him”
  • Arguments used by those who deny ruyah
  • ruyah is like the rest of the Attributes – we affirm it but do not ask ‘how’ it is
  • Seeing Allaah will be with one’s sight (in the Hereafter)
  • The hadeeth regarding the ru‘yah are true upon its reality

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]

‘Seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahawiyyah : Lesson 16

[58] والرؤْيةُ حقٌّ لأَهلِ الجَنَّةِ، بِغَيْرِ إِحَاطَةٍ ولا كَيْفِيَّةٍ‏‏‏.

[58]    And ‘seeing Allaah’ by the people of Paradise is true, without their encompassing Him and without us knowing how it will be.


—

The Explanation – Point [58][1]

Ar-ru’yah (الرؤية – the seeing) means: the believers seeing their Lord, the Perfect and Most High; because the believers will see their Lord, the Perfect and Most High, in the Hereafter. They will see Him openly – with their eyes, just as they see the moon on the night when it is full and just as they see the sun bright and clear when there is no cloud-cover to hide it; just as the chosen Prophet (Al-Mustafaa) sallAllaahu `alayhi wa sallam informed about in the authentic mutawaatir ahaadeeth from him, `alayhis–salaatu was-salaam.[2] So therefore, the author said, “The seeing (ar-ru.yah) is true” meaning: it is affirmed by the Book and the Sunnah and the ijmaa` (consensus) of the people of the Sunnah and the Jamaa`ah from the Salaf (predecessors) and from the Khalaf (later peoples). Nobody disagrees about that except for the mubtadi`ah (innovators) and the people of the deviant ways.[3]

So the believers will see their Lord, the Perfect and Most High, just as He the Perfect said,

On that Day (the Day of Resurrection) some faces would be radiant, looking at their Lord.
(Sooratul-Qiyaamah (75), aayaat 22-23)

They are the faces of the believers. As for (the word in the first aayah) ‘naadirah’ (ناضرة – radiant), meaning: from an-nadrah (النضرة) which means brilliance and beauty.

You will recognize upon their faces the radiance of bliss.
(Sooratul-Mutaffifeen (83), aayah 24)

And as for (the second aayah) ‘nazirah’ (ناظرة) then it means looking with the eyes. You say: “nazartu ilaa kadhaa” (نظرت إلى كذا) – “I looked upon such and such” when you mean: “I saw it” (أبصرته) – absartuh. The term ‘an-nazar’ (النظر) has different usages in the Book of Allaah, the Mighty and Majestic. (Firstly), if it is used with the term ‘ilaa’ (إلى) meaning ‘towards’ or ‘to’ then it means: seeing with the eyes.

Will they not look upon the camels at how they have been created and at the sky and how it has been raised?  (Sooratul-Ghaashiyah (88), aayaat 17-18)

Meaning: Will they not look with their eyes at these amazing parts of the creation which prove the Power and Ability of Allaah the Mighty and Majestic. And in this aayah,

Looking at their Lord (Sooratul-Qiyaamah (75), aayaat 23)

Using the term ‘ilaa’ (إلى).

And when ‘an-nazar’ (النظر) is used on its own without any intermediate particle, then it means: halting and waiting.

On the Day when the male and female hypocrites will say to those who believe, “Wait for us so that we can acquire some of your light.” (Sooratul-Hadeed (57), aayah 13)

Meaning: Wait for us so we can derive some light from your light; because the hypocrites, their lights will be extinguished, and Allaah’s Refuge is sought; so they will remain in darkness. So therefore, they will seek from the believers to wait for them until they can take some light from their light. And His Saying, He the Most High,

Do they but await that Allaah should come to them? (Sooratul-Baqarah (2), aayah 210)

Meaning: They do not await except the coming of the Lord on the Day of Resurrection, to carry out judgment between His slaves.

And when ‘an-nazar’ (النظر) – ‘looking’ is used with the particle ‘fee’ (في) – ‘into’, then it carries the meaning of ‘reflecting and considering’, just as Allaah the Most High said,

Will they not reflect upon the Dominion of the heavens and the earth. (Sooratul-A`raaf (7), aayah 185)

Meaning: reflect upon those things created by Allaah in the heavens and upon the earth and take this as a proof for the Power and Ability of Allaah, the Creator, He the Perfect and Most High; and of His being deserving of all worship.

So in summary, ‘an-nazar’ (النظر) here is used with the particle ‘ilaa’ (إلى) – ‘at’ and its meaning is: (‘looking at’) seeing and seeing with the eyes.

And He the Perfect and Most High said,

For those who did well in the world, there will be the finest reward and an increase. (Soorah Yoonus (10), aayah 26)

The Prophet sallAllaahu `alayhi wa sallam himself, explained the term ‘al-husnaa’ (الحسنى – the finest) to mean Paradise; and he explained ‘az-ziyaadah’ (الزيادة – the increase) to mean looking at the Honorable Face of Allaah. And this occurs in Saheeh Muslim.[4]

And He the Most High said,

Those who are dutiful to Allaah will have whatever they wished in Paradise and we have something extra for them. (Soorah Qaaf (50), aayah 35)

‘Al-mazeed’ (المزيد – something extra): it is looking at the Honorable Face of Allaah.

And He the Most High said about the unbelievers,

But no! On that Day the unbelievers will be blocked and screened away from their Lord.
(Sooratul-Mutaffifeen (83), aayah 15)

So if the unbelievers are screened away from Allaah, not seeing Him because they disbelieved in this world, so then they will be screened and prevented from looking upon Him on the Day of Resurrection. And this is the greatest deprivation and the greatest punishment; and Allaah’s Refuge is sought. So the aayah proves that the believers would not be blocked and screened away from Allaah on the Day of Resurrection and that they will indeed look upon Him in the Hereafter; because they believed in Him in this world, not having seen Him. Rather, they took as proof for Him, He the Perfect, His Signs and His Messages (sent to His Messengers). So therefore, Allaah will honour them with looking upon Him on the Day of Resurrection.

And looking upon the Face of Allaah, the Mighty and Majestic, is the greatest bliss in Paradise. This is the position of the Ahlus-Sunnah wal-Jamaa`ah and these are some of their proofs from the Qur.aan.

As for their proofs from the Sunnah then they are very many; indeed they reach the level of mutwaatir (being reported by a very large number of people at every stage of transmission – from the Companions, Taabi`een and every level thereon), as was said by the great scholar Ibnul-Qayyim in his valuable book Haadiyul-Arwaah ilaa Bilaadil-Afraah (حادي الأرواح إلى بلاد الأفراح) and he quoted the ahaadeeth reported about seeing Allaah (by the believers on the Day of Resurrection) and that they reach the level of being mutawaatir.

And from them is his saying `alayhis–salaatu was-salaam,

إنكم سترون ربكم يوم القيامة، كما ترون القمر ليلة البدر، وكما ترون الشمس صحوًا ليس دونـها سحاب، لا تُضامون في رؤيته – أو:‏ لا تَضامُّون في رؤيته

“You will certainly see your Lord on the Day of Resurrection, just as you see the Moon on the night when it is full and just as you see the Sun – bright and clear, not being covered over by clouds; and you will not be put to trouble in seeing Him – or you will not have to rush and crowd together to see Him.” [5]

Meaning: You will not have to scramble and crowd to see Allaah, the Mighty and Majestic, because every single one will see the Lord, each person remaining at his place without any crowding or scrambling, just as the people see the Sun and the Moon without having to scramble and crowd. Usually if there is something upon the earth which is hidden, then the people have to scramble to get to see it. However, if it is something raised up like the Sun and the Moon, then they do not have to crowd and scramble to see it; everyone can see it while he still remains at his place. And if this is the case with regard to something created, the Sun and the Moon, then how about the Creator, the Perfect and Most High?

Point [58] to be continued inshaa. Allaah

Footnotes:

[1] Translator’s Side Point: In the larger explanation of Ibn Abil-`Izz, Ibn Abil-`Izz said with regard to this point, “This matter is one of the noblest matters from the principles of the religion and from the most tremendous of them. And it is the limit which those people who strive, strive for, and those people who vie, vie for. And those will be deprived, those who are screened away from their Lord; they will be truly deprived – those who are turned away from His Door.”

[2] (One of these hadeeth) from Jareer ibn `Abdillaah al-Bajalee radiyAllaahu `anh who said,

كُنَّا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَظَرَ إِلَى الْقَمَرِ لَيْلَة يَعْنِي الْبَدْرَ فَقَالَ إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ لَا تُضَامُّونَ فِي رُؤْيَتِهِ

“We were the Prophet sallAllaahu `alayhi wa sallam and he looked at the Moon on the night when it was full and he said, ‘You will certainly see your Lord, just as you see this Moon; you will not be put to trouble in seeing Him’.”

Hadeeth reported by Al-Bukhaaree as hadeeth 554 and by Muslim.

Translator’s Side Point: Some of the explainers make the point that this hadeeth affirms seeing Allaah truly and really, just as we truly and really see the Moon and the Sun.

[3] Translator’s Side Point: Ibn Abil-`Izz mentions who they are. He said, “The ones who disagree and differ about seeing, they are the Jahmiyyah and the Mu`tazilah and those who follow them from the Khawaarij and the Imaamiyyah (the Shee`ah). And their saying is false and futile and it is rejected by the Book and the Sunnah.”

[4] Muslim reports it as hadeeth 181, in the Book of Eemaan in Saheeh Muslim, and also reported by At-Tirmidhee.

[5] Hadeeth reported by Al-Bukhaaree from a hadeeth of Aboo Hurayrah radiyAllaahu `anh, as hadeeth 554, 806 and 7434, and also by Muslim who reports it with the wording: تضارون (you will not cause harm to anyone to see Him.)

Listen to the Part 02 of this lecture Here :
Deviance of those who negate the Ru’yah (’Seeing Allaah’ by the people of Paradise) – Shaykh Fawzan | Dawud Burbank [Audio|En]

Posted with kind permission from Dawud Burbank rahimahullaah

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

Qur’aan is the Speech of Allaah & He sent it down to His Messenger as revelation – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahawiyyah – Points 45-47 – Lesson 14  


—

[45] وأن القرآن كلام الله‏.

[45]    And that the Qur.aan is the Speech of Allaah. 

The Explanation – Point [45]

After you have eemaan (truly believe) in Allaah the Mighty and Majestic, and you have eemaan (truly believe) in His Messenger sallAllaahu `alayhi wa sallam, then, you have eemaan (truly believe) that the Qur.aan is the Speech of Allaah; because this is what the Messenger of Allaah sallAllaahu `alayhi wa sallam came with, and Allaah sent down the Qur.aan to him.  And this Qur.aan is not from the speech of Muhammad sallAllaahu `alayhi wa sallam nor is it from the speech of Jibreel; rather, it is just the Speech of Allaah, the Mighty and the Majestic.  Allaah spoke with it, and Jibreel took it from Allaah, and the Prophet `alayhis–salaatu was-salaam took it from Jibreel `alahis-salaam, and the Ummah (this nation) took it from the Prophet sallAllaahu `alayhi wa sallam.

So, it is the Speech of Allaah; it originated from Him, He the One free of all imperfections.  Jibreel did not take it from Al-Lawh Al-Mahfooz (اللوح المحفوظ – the Preserved Tablet) as the people of misguidance say.  And it is not from the speech of Jibreel nor Muhammad; rather, it is from the Speech of the Lord of the whole of creation.  And as for Jibreel and Muhammad `alayhimas–salaatu was-salaam, then those two were Messengers who conveyed from Allaah the Mighty and Majestic.  For speech is said by, and attributed to, the one who initially spoke it; not the one who said it only as one conveying and transmitting it.

So, those who say that Jibreel took it from the Preserved Tablet or who say that Allaah created it within something and then Jibreel took it from that thing, then whoever says this is a kaafir (disbeliever) in Allaah the Mighty and Majestic, who has disbelieved with kufr which takes them out of the Religion, as is the saying of the Jahmiyyah and the Mu`tazilah and those who follow their way.  So it (the Qur.aan) is the Speech of Allaah – its letters and its meanings; Allaah spoke with it as He wished.  So, we describe Allaah with the Attribute of His having spoken; and Al-Kalaam (Speech) is from Allaah’s Attributes which are actions (sifaatihil-fi`liyyah).  And the ‘how’ (kayfiyyah) or the manner in which He spoke with it, then in that regard we say, “Allaah knows best about that.” So, this is just like the rest of His Attributes, we have eemaan in them but we do not know how they are.  So the meaning is known but as for ‘how’, then that is unknown to us.

End of explanation of point [45]

[46] منه بدأ بلا كيفية قولًا، وأنزله على رسوله وحيًا‏.

[46]    It originated from Him as something spoken without us knowing how; and He sent it down to His Messenger as revelation.  

The Explanation – Point [46]

Meaning: that the Qur.aan descended from Allaah; Allaah spoke with it and sent it down.  It did not descend from someone else besides Him, and it did not originate from someone other than Him.  It is not as they say, that it originated from Jibreel or from the Preserved Tablet or from somewhere in mid-air.  Rather, it began from Allaah and Jibreel heard it and he conveyed it to the Prophet sallAllaahu `alayhi wa sallam as wahy (revelation) and the Prophet sallAllaahu `alayhi wa sallam, he conveyed it to the people.  And if this Qur.aan had been from the speech of humans then someone from the people would have been able to bring a soorah the like of it.  So, since they are unable to do this, then this shows that it is indeed the Speech of Allaah, the Mighty and Majestic.  He the Most High said,

And if you are in any doubt about that which We sent down to Our slave (Muhammad sallAllaahu `alayhi wa sallam), then bring a soorah like it and call your witnesses besides Allaah upon that, if you are truthful.  (Sooratul-Baqarah (2), aayah 23)

And He the One free from all imperfections and the Most High said,

Or do they say, “He forged it”?  Say, “Then bring ten soorahs which are forged like it.” (Soorah Hood (11), aayah 13)

So, Allaah rendered them incapable of doing that, even though they were Arabs and eloquent in the language.  And the Qur.aan is in the language of the Arabs and is in the letters which they spoke with, and they were eager to oppose the Messenger sallAllaahu `alayhi wa sallam; and if it was within their ability to resist and oppose this Qur.aan, they would not have saved any efforts to do so.  So when they were unable to do that, then this shows that it is indeed the Speech of Allaah, which is not approached by falsehood from in front nor from behind.

End of explanation of point [46]

[47] وصدّقه المؤمنون على ذلك حقًا‏.

[47]    And the believers attest to it as being the Truth upon that basis. 

The Explanation – Point [47]

So those who have eemaan (truly believe) in Allaah and His Messenger, they believe that the Qur.aan is the Speech of Allaah, the Mighty and Majestic, and that Muhammad sallAllaahu `alayhi wa sallam was just one who conveyed (the Message) from Allaah.

And as for the saying of Allaah, the Mighty and Majestic,

Indeed, it is the Speech brought by an honourable Messenger (Jibreel `alayhis-salaam) possessing the strength to do whatever duty he is given; high in status with the Lord of the Tremendous Throne. (Sooratut-Takweer (81), aayaat 19-20)

So what is meant by its being ascribed to Jibreel, is from the aspect of conveying; since it is not possible that this Qur.aan is from the Speech of Allaah and from the speech of Jibreel.  Speech does not come except from one; so it is not possible to describe it as being the Speech of more than one.  And its being ascribed to Allaah is haqeeqiyyah (true and real) and as for its being ascribed to Jibreel, then (it is) from the aspect of conveying it (tableegh – تبليغ).  And in another aayah,

Indeed it is Speech conveyed by an honourable Messenger and it is not the speech of a poet; little it is that you believe. (Sooratul-Haaqqah (69), aayaat 40-41)

Meaning: Muhammad sallAllaahu `alayhi wa sallam.  So its being ascribed to him is an ascription of conveying (tableegh).  So He, the One free of all imperfections, sometimes ascribes it to Himself, and sometimes to Jibreel and sometimes to Muhammad (sallAllaahu `alayhi wa sallam).  And one and the same speech cannot have been spoken by more than one.  So therefore, its being ascribed to Allaah is an ascription with regard to its origin and that it is His Speech, and its being ascribed to Jibreel and Muhammad is an ascription of conveying.

End of explanation of point [47] [1]

[1] Translator’s Side Point: In his larger explanation, Ibn Abil-`Izz goes into great detail in explaining these points and if you want to see the beauty of the saying of the people of Truth about the Qur.aan being the Speech of Allaah: that it originated from Him, He spoke with it and its Letters and Meanings are from His Speech; then if you read the explanation and his inclusion of eight (8) sayings of the people of deviation, then you will further see the beauty of this speech.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 66-68 (Points 45-47)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, on 27th December 2004

Transcribed by Sideeqa Ali

Points discussed in this excerpt include:

  • The Qur.aan is the Speech of Allaah and it originated from Him; it is not created.
  • One who says that Jibreel took it from the Preserved Tablet has disbelieved with kufr which takes him out of the religion.
  • It originated from Allaah as something spoken without us knowing how; and He sent it down to His Messenger as revelation.
  • If the Qur.aan was from the speech of humans then someone would have been able to bring a soorah the like of it. But they cannot; so this shows that it is indeed the Speech of Allaah.
  • Jibreel and Muhammad `alayhimas-salaam were just Messengers who conveyed the Message (Qur.aan) from Allaah.
  • The same speech cannot have been spoken by more than one.
  • When Allaah mentions: “…Speech brought by an honorable Messenger” and “…Speech conveyed by an honorable Messenger”, this ascription to Jibreel and Muhammad `alayhimas-salaam is an ascription of conveying and not of having originally spoken with the Speech.

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]

Nothing occurs except what He (Allaah) wills – Shaykh al-Fawzaan | Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah : Point # 8:  

[8] ولا يكون إلا ما يريد‏.

[8]  And nothing occurs except what He (Allaah) wills.


—

The Explanation – Point [8]

This contains an affirmation of al-Qadr (القدر – pre-decree) and an affirmation of al-Iraadah (الإرادة – Allaah’s Will).  So nothing exists within His kingdom and nothing occurs within His creation whether events or things except that Allaah willed it to occur, He the Perfect and Most High – willing it with His Iraadah al-Kawniyyah (Universal Will):

And His Affair, when He wills something, is just that He says to it, “Be!” and it is!
(Soorah YaaSeen (36), aayah 82)

So, every good and every evil occurs by Allaah’s Universal Will; so nothing escapes from His Will.  And this contains a refutation of the Qadariyyah – those who deny al-Qadr (pre-decree) and who claim that the person himself, he is the one who creates his own actions and produces his own actions; and Highly Exalted is Allaah above that which they say.  Because this (saying of theirs) is a declaration of Allaah’s being unable and (it is a statement) that there are things in His creation which He the Perfect and Most High does not Will.  So this is to describe Him with deficiency because everything which occurs within the creation – whether good or evil, then it occurs by His Will.  Rather, He creates good for a wise purpose and He creates that which is evil for a wise purpose.  So from the aspect of its creation, then it is not an evil because it is created for a tremendous wisdom and a tremendous goal which is to test and to try, and to distinguish that which is foul from that which is good, and in order to reward the people upon their righteous deeds and to recompense the people for their evil deeds.  And He was Wise in that, He, the Perfect and Most High; He did not create anything without purpose.

End of explanation of point [8][1]

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his famous explanation of At–Tahaawiyyah, says: “And nothing exists except what He (Allaah) wills.” This contains a refutation of the saying of the Qadariyyah and the Mu`tazilah because they say, “Allaah willed eemaan (true faith) from all of the people but the unbeliever is the one who willed unbelief for himself.” And this saying of theirs is corrupt and is rejected since it contrary to the Book and the Sunnah and to correct intellect and it is the well-known matter of al-Qadr (pre-decree) and something in explanation of that will follow inshaa Allaahu ta`aalaa.

And they (these people who deny pre-decree) are called the Qadariyyah because they denied pre-decree; and likewise the Jabariyyah (who say that the people have no free will and are forced to do whatever they do) are also called the people of pre-decree (Qadariyyah).  This name (al-Qadariyyah) is mostly used for the first group (those who deny the pre-decree).

As for the people of the Sunnah, then they say that even though Allaah willed that sins would occur, however, He does not love them and He is not pleased with them and He did not command them.  Rather, He hates them and is angry with them and He forbade them.  This is the saying of all of the Salaf – those who say, “Whatever Allaah willed occurs and whatever He did not will, does not occur.”

[…]

And the verifiers from the people of the Sunnah say, “‘Will’ in the Book of Allaah is of two types: Allaah’s Will referring to His pre-decree (His Universal Will – الإرادة الكونية) and His Legislational Will (الإرادة الشرعية) which comprises His Love and His Pleasure.

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]

Allah does not perish nor (does He) pass away – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah : Point # 7: 

 لا يفنى ولا يبيد‏.

He does not perish nor (does He) pass away. 

The Explanation – Point [7]

Al-fanaa. (الفناء – perishing) and al-beed (البيد – passing away) have one and the same meaning.[1]  So Allaah, the One free of all imperfections and the Most High has as His Attribute: continual and everlasting life.  Allaah, the Most High said,

And place reliance upon the Ever-Living One Who does not die.
(Sooratul-Furqaan (25), aayah 58)

So, Allaah never perishes (passes away).  He, the Perfect and Most High said,

Everything will perish except for His Face.
(Sooratul-Qasas (28), aayah 88)

And He, the Perfect and Most High said,

Everyone upon (the earth) will perish (die).  But the Majestic and Noble Face of your Lord will remain forever. (Sooratur-Rahmaan (55), aayaat 26-27)

So for Him, the Perfect and Most High, is Al-Baqaa. (البقاء – persisting and remaining forever) whereas the creation will die and then they will be resurrected.  And initially, they, the creation, were non-existent and then Allaah created them and then they will die and then Allaah, the Mighty and Majestic will raise them in the resurrection.

So, Allaah the One free of all imperfections and the Most High had no beginning and He has no end.

Footnotes:

[1] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his explanation of At–Tahaawiyyah, makes the point that the second one (al-beed – passing away) is an emphasis of the first one (al-fanaa. – perishing).

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]

He is the Ancient One without any beginning, the One who Persists without any ending – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahawiyyah : Point # 6 

قديم بلا ابتداء، دائم بلا انتهاء‏.

[6]  He is the Ancient One without any beginning, the One who Persists without any ending.

The Explanation – Point [6]

As is indicated by saying of Allaah, the Most High,

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And his saying `alayhis–salaatu was-salaam,

‏أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْء

“You are the First One and there was nothing before You, and You are the Last One and there is nothing after You.”[1]

However, the word qadeem (قديم – the ancient one) is not applied to Allaah, the Mighty and Majestic, except in the sense of informing about Him.  As for calling Him with that name, then there is not from His Names “al-qadeem” (the ancient one).  Rather, from His Names is: “Al-Awwal” (الأول – The First); and the term Al-Awwal (The First) is not the same as saying al-qadeem (the ancient one) because the term al-qadeem (the ancient one) may have someone before Him.  As for the term “Al-Awwal” (The First) then there is nothing before him (one who is first).  As the Prophet sallAllaahu `alayhi wa sallam said,

أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء

“You are the First One and there was nothing before You.”

However, the author rahimahullaah, made a precaution here and he said, “The Ancient One without any beginning,” and if he had just said “The Ancient One” and remained silent then that would not be correct in meaning.  [2]

Footnotes:

[1] Reported by Muslim in the Book of Dhikr and Du`aa. and Tawbah and Istighfaar.  It is a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that the Prophet sallAllaahu `alayhi wa sallam would recite this du`aa. when he would go to bed (as part of a longer supplication).

[2] Translator’s side point: Shaykh `Abdul-`Azeez Ibn Baaz rahimahullaah says about this same point, “The Ancient One without any beginning”: The wording qadeem does not occur amongst the Perfect Names of Allaah as the explainer (Ibn Abil-`Izz rahimahullaah) and others explained.  But many of the people of theological rhetoric mention that phrase about Allaah, that He is Qadeem, to affirm that His existence came before everything.  However, the Names of Allaah are tawqeefiyyah – they can only be affirmed with a text from the Noble Book or the authentic Sunnah. It is not permissible to affirm anything from His Names based upon opinion as the imaams of the Salafus–Saalih have stated.  And the word ‘al-qadeem’ (the ancient one), does not indicate the meaning which the people of theological rhetoric intended because the wording ‘al-qadeem’ (that which is ancient) in the Arabic language means that which preceded something else even though it itself did not exist at one time, such as occurs in the saying of Allaah, the Perfect,

Until it returned like the old ancient date stalk
(Soorah YaaSeen (36), aayah 39)

Rather, the correct meaning is only indicated by the addition which the author mentioned, “The Ancient One without any beginning” but it is not befitting to count that amongst the Perfect Names of Allaah since it is not established in texts and we are sufficed in that regard by His Name, He the Perfect, ‘Al-Awwal’ (The First One),

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And Allaah is the One who grants success.
[see: http://www.alifta.net/fatawa/DisplayMargins.aspx?ID=60035]

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]

Correct and Incorrect Meanings of “Laa ilaaha illAllaah” – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah : Point # 5: 

   ولا إله غيره‏.

[5]  And none besides Him (Allaah) has the right to be worshipped.

–

 The Explanation:

This is Tawheed al-Uloohiyyah (Tawheed of Worship).  The phrase ‘Laa ilaaha’ means: none has the right to be worshipped in truth besides Him.[1]

As for if you were to say (that it means), “nothing is worshipped except Him (Allaah)” or “there is nothing worshipped other than Him (Allaah);” then this is baatil (false and futile) because there are many things which are worshipped beside Allaah, the Mighty and Majestic.  So if you say, “there is nothing worshipped besides Allaah” then you have made every object which is worshipped to be Allaah.  And this is the position of the people of wahdatul-wujood (وحدة الوجود – unity of existence: the people who say that Creator and the creation are one and the same thing).  So the person who says this, if he actually believes that then he is from the people of wahdatul-wujood (unity of existence).  As for if he doesn’t actually believe that, but he only says it, blindly following other people, or he just heard it from someone, then this is an error and it must be corrected.  And some people say this as an opening supplication in the prayer; so one of them says, “Nothing is worshipped besides You,” whereas the reality is that Allaah is truly and rightfully worshipped, whereas everything as beside Him is worshipped falsely and without right.  He, the Most High said,

That is because Allaah – He is the One Who is worshipped in Truth and whatever they call upon besides Him, is baatil (false and futile).  And Allaah, He is the Most High, the Most Great.
(Sooratul-Hajj (22), aayah 62)

Footnotes:

[1] لَا مَعْبُودَ بـِحَقٍّ غَيْرُه

Posted with kind permission from Dawud Burbank rahimahullaah

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

Allaah Guides Whoever He Wishes And Misguides Whoever He Wishes – Aqeedah Tahaawiyyah | Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyahh : Point # 36: 

  يهدي من يشاء، ويعصم ويعافي فضلًا، ويضل من يشاء ويخذل ويبتلي عدلًا‏

He guides whoever He wishes, and protects and keeps safe as a favour (fadl) upon them; and He misguides whoever He wishes, and humiliates, and puts to trial from (His) Justice (‘adl).

The Explanation – Point [36]

Allaah, the One free from all imperfections, guides whomever He wishes and He misguides whomever He wishes; and this is by the Qadaa.  (القضاء – Ordainment) and Qadr (قدر – Pre-decree) of Allaah.

However, He guides those whom He knows are fitting to receive guidance and He guides those who eagerly seek out guidance and who devote themselves to it; then Allaah makes good easy for him.  And He misguides whomever He wishes by reason of that person’s turning away from seeking guidance and good; then Allaah misguides him as a punishment for him for turning away and for his lack of desire for good.

This is made clear by His, the Most High, saying,

As for the one who gives in charity and is dutiful to Allaah and attests to what is true, then we make easy for him acting in obedience to Allaah. (Sooratul-Layl (92), aayaat 5-7)

So the cause is found with the servant, and the Pre-decree is from Allaah, the Perfect.

And as for the one who miserly and thinks himself self-sufficient and denies that which is true, then We make easy for him the path to evil. (Sooratul-Layl (92), aayaat 8-10)

So the cause is found with the person, and the Pre-decree is from Allaah, the Mighty and the Majestic.  However, Allaah decreed that for him as a punishment for him.

So Allaah decreed guidance as a favour from Allaah, the Mighty and the Majestic, and He bestowed honour upon the person who wishes and desires guidance and desires good.  Then for him, Allaah makes the good easy and easy for him to perform it.  And this is for the person’s benefit; it is not for the benefit of Allaah, the Mighty and the Majestic.  And as for misguiding of the misguided people, then that is justice from Him, He the Perfect and Most High, and as a recompense for them for their turning away and for their and not turning to good and to obedience to Allaah, the Mighty and Majestic.  He does not wrong them whatsoever.  And therefore we find in the aayaat,

And Allaah does not guide the people who are transgressors (Sooratul-Baqarah (2), aayah 258)

And Allaah does not guide the unbelieving people (Sooratul-Baqarah (2), aayah 264)

And Allaah does not guide the wicked evil-doers (Sooratul-Maa.idah (5), aayah 108)

So He made wrongdoing and unbelief and wickedness reasons for the absence of guidance.  And these things are actions of the people for which He recompenses them as justice from Him, He the Perfect and Most High, not as injustice or oppression.

And Allaah did not oppress them but rather they wronged their own souls. (Sooratun-Nahl (16), aayah 33)

So it is not befitting for Him, He the Perfect, that He should bestow honour upon one with those characteristics.  And likewise, it is not befitting upon Him, He the Perfect and Most High, that He should cause the deeds of those who act, to be lost.  He, the One free of all imperfections said,

Do those people who commit sins think that they will be made just the same as those who truly believe and perform righteous deeds, in their present lives and after death? Evil is the judgement that they make. (Sooratul-Jaathiyah (45), aayah 21)

And Allaah created the heavens and the earth in Truth so that He should recompense every soul in accordance with what it earned; and they will not be oppressed. (Sooratul-Jaathiyah (45), aayah 22)

Shall we make the Muslims just like the criminals? What is it with you – how do you judge? (Sooratul-Qalam (68), aayaat 35-36)

This would be oppression, which Allah is free of.  He, the Perfect and Most High says,

Shall we make those who truly believe and work righteous and correct actions, (shall we make them just the same) as those who cause corruption upon the earth, or shall we make those who are dutiful to Allaah just like the wicked folk? (Soorah Saad (38), aayah 28)

So Allaah, the Perfect and Most High does not lose the reward of one who works a righteous and correct action, and He does not punish anyone for something which he did not do and for something which he did not earn.

You will not be recompensed except for that which you used to do. (Sooratus–Saaffaat (37), aayah 39)

So the actions, all of them, whether good or bad, are from the person; and the recompense is from Allaah out of His Favour and Justice.

End of explanation of point [36][1]

Footnotes :

[1] Translator’s (Dawud Burbank) side point: Ibn Abil-`Izz rahimahullaah, in his longer explanation, commenting about this point, said:

This contains a refutation of the Mu`tazilah with regard to their saying that it is obligatory upon Allaah that He must always do what is most beneficial for the person; and this is a question of guidance and misguidance.  So the Mu`tazilah, they say, “Guidance is from Allaah and it means explaining the correct way” and they say, “Misguidance is just calling a person ‘misguided’ and that He, the Most High, judges the person to be upon misguidance when the servant himself creates misguidance for himself.” And this is built upon their false and futile principle – that the actions of the people are created by them.  And the proof for what we have stated is the proof of Allaah, the Most High (addressing the Prophet sallAllaahu `alayhi wa sallam),

You do not guide those whom you love should be guided, but rather Allaah guides whomever He wishes (Sooratul-Qasas (28), aayah 56)

So if guidance was just explaining the correct way, it would not be correct for guidance to be denied for the Prophet sallAllaahu `alayhi wa sallam in this aayah because he showed the correct way to those whom he loved and those whom he hated.

And He the Most High said,

And if We wished We would have given every soul its right guidance (Sooratul-Sajdah (32), aayah 13)

Allaah misguides whomever He wishes and He guides whomever He wishes (Sooratul-Mudaththir (74), aayah 31)

And if guidance from Allaah just meant showing the correct way, which is general to every soul, it would not be correct to restrict that by His Will.  And likewise, He the Most High said,

And if it were not for the Favour of my Lord I would have been one of those brought to the Hellfire (Sooratus–Saaffaat (37), aayah 57)

And He the Most High said,

Whomever Allaah wishes, He misguides him, and whomever He wishes, He places him upon a straight path (Sooratul-An`aam (6), aayah 39)

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]

Day of Resurrection: The bodies will grow in their graves like seeds grow in the earth

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And it is Allah Who sends the winds, so that they raise up the clouds, and We drive them to a dead land, and revive therewith the earth after its death. As such (will be) the Resurrection! ( Surah Faatir 35:09)

Evidence of Life after Death

Often Allah refers to the Resurrection by using the analogy of the earth coming back to life after it has died, as in the beginning of Surat Al-Hajj, where He urges His servants to draw the lesson of the former from the latter. For the earth is dead and lifeless, with nothing growing in it, then He sends to it clouds which bring water, which He sends down upon it,

(it is stirred (to life), and it swells and puts forth every lovely kind (of growth)) (22:5). So too, when Allah wishes to resurrect the bodies, He will send rain from beneath the Throne which will cover the whole earth, and the bodies will grow in their graves like seeds grow in the earth. It says in the Sahih:

(Every part of the son of Adam will disintegrate apart from the coccyx, from which he was created and from him he will be made anew.) Allah says:

As such (will be) the Resurrection!

According to the Hadith of Abu Raz0n: I said, O Messenger of Allah, how will Allah bring the dead back to life? What is the sign of that in His creation? He said:

(O Abu Razin, do you not pass through the valley of your people (and see it) arid and barren, then you pass through it (and see it) stirred (to life) and green) I said, `Yes.’ He said:

(Thus will Allah bring the dead back to life.)”

Source: Tafseer Ibn Kathir : Surah Faatir 35:09
(darussalam english publication)

Benefit: Righteous Deeds ascend to Allah – Tafseer Ibn Kathir

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Tafseer Ibn Kathir : Surah Faatir 35:11
(darussalam english publication)

Righteous Deeds ascend to Allah

(To Him ascend the good words,) means, words of remembrance, recitation of Qur’an, and supplications. This was the view of more than one of the Salaf.

Ibn Jarir recorded that Al-Mukhariq bin Sulaym said that “`Abdullah bin Mas`ud, may Allah be pleased with him, said to them, “If we tell you a Hadith, we will bring you proof of it from the Book of Allah.

When the Muslim servants says, `Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,’ an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified.”

Then `Abdullah, may Allah be pleased with him, recited:

(To Him ascend the good words, and the righteous deeds exalt it).”

Imam Ahmad recorded that An-Nu`man bin Bashir, may Allah be pleased with him, said, “The Messenger of Allah said:

(Those who remember Allah and glory Allah by saying, `Glory be to Allah, Allah is most Great, all praise is due to Allah and La ilaha illallah, these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah mentioning him)”

This was also recorded by Ibn Majah.

(and the righteous deeds exalt it). Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him, said,

The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed.

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

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

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

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

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

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

Footnotes:

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

—

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

Advice to Those Who Have Mobile Phones – By Shaykh Ibn ‘Uthaimīn [Video|Ar-En Subtitles]

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Advice to Those Who Have Mobile Phones – By Shaykh Ibn ‘Uthaimīn رحمه الله
Source: zadgroup.net/bnothemen/upload/ftawamp3/mm_060_15.mp3
Translated by Mikail ibn Mahboob Ariff حفظه الله

Transcription of the Text from the Video:

Question:

Esteemed Shaikh, there has appeared in [recent] times the mobile phone device, and it has been used a lot by women, especially young women, and it has been misused to adverse effect, there being no person to watch over or keep track [of its use]. So could there be some advice to fathers and young women because it has really become one of the most dangerous traps of the Devil.

Shaykh Muhammad b. Salih AI-‘Uthaimin:

[My] Advice: Indeed, the means to evil in our time have become many, and they are temptations one whom Allah wants to test is tested by. They are a trial from Allah, Almighty and Majestic, since Allah the All-High at times tries slaves by making easy the means to commit sins. Allah the AII-H lgh at times tries slaves by making easy the means to commit suns.

That which the person with the question mentioned is [really] happening: indeed, mobile phones are ready, accessible means for young women to get in contact with young men because they use it everywhere, even if it were in the toilet-the bathroom-and because if anyone calls, his number shows up on the phone, [so] it’s easy to call him [back], so it’s dangerous.

And for that reason, firstly, I advise our young men and women to stay away from this disgraceful behavior, and I hope that the future of Islam at their hands will be the best of futures.

Secondly, I advise fathers and guardians to stay informed and have a deep look: how is the young woman using this mobile phone, and how is the young man using it? And I’ve said to you: indeed, Allah sometimes tries slaves by making easy the means to sin, in order to test them, almighty and majestic is He.

And we have two examples: the first example is found in the nations before us. The second example is found at the beginning of this nation. The Jews were prohibited from catching fish on Saturday.

So when it was Saturday, the fish would come to the surface of the water: when their fish would come to them on their Sabbath day in the open, everywhere, while on non-Sabbath days they would not come to them. [Meaning of Al-A’raf:163, extract]

During the remaining days of the week they wouldn’t come, and [it] went on for a long time for them. So they said: There must be some way out-and it’s that we lay out the nets on Friday; then the fish will come and fill them in great numbers. And when it’s Sunday, collect it.

So what dld Allah do With them?

Allah Almighty and Majestic says:

And you have most certainly come to know [0 Jews] those who transgressed from you with regard to the Sabbath, so We said to them: Become monkeys, cast out. [Meaning of AI-Baqarah: 65]

And those who came at the beginning of this nation:

Allah the Almighty and Majestic tested them when they were in a state of ihram [during pilgrimage] with the [wild] game that is forbidden for those in a state of ihram [to hunt].

So game was within reach of their hands and spears Reptiles [that they could catch to eat] were within reach; rabbits, easy to catch with one’s hands; gazelles, easy to catch with one’s hands; birds, within spear range-given that birds are never except within the range of arrows and that spears, as you know, consists of a stick or the like with a sharpened metal point at the head of it-one could have got them with his spear.

So the Companions? They held themselves back from this. Not one of them hunted game despite it being [so] easy [to catch].

And now sins have become easy to commit by way of these devices, so it’s upon us to pay attention. And I fear Allah the All-High may send us all a punishment and that He might replace this feeling of security [we have] with fear; this feeling of being fully satisfied, with hunger; this being clothed, with having no clothes, since Allah the Almighty and Majestic says:

And if only the townspeople had believed [and followed what the messengers of Allah had come with] and protected themselves [from His wrath by obeying Him and avoiding sins], We would have then released blessings [of rain and vegetation] upon them; instead, they disbelieved [in them], so We punished them for what they had earned [of sins]. Is it that the [disbelieving] townspeople have come to feel safe from Our punishment coming down upon them at night while they are asleep? Is it that they feel safe from Allah’s [gradual] plan [leaving them to continue sinning in good health and living until they are suddenly taken by punishment]? And no one feels safe from Allah’s [gradual] plan except people headed for complete loss [and destruction]. [Meaning of AI-A‘raf: 96-99]

May Allah protect us and you all from this.

Aqeedah of the Salaf: The Believers Will See Their Lord In The Hereafter – Abu Muhmmad al-Maghribee [Audio|En]

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Believers Will See Their Lord In The Hereafter

[90] Ahl us-Sunnah believe and testify that the Believers will see their Lord, The Most Blessed and The Most High, on the Day of judgement with their eyes. They will look at Him, as it is reported in the authentic ahaadeeth from the Messenger of Allaah, (صلى الله عليه وسلم). He said:

“Indeed, you will see your Lord like you see the full Moon. ” [105]

The comparison (like) mentioned in this hadeeth is between the two (seeing’s) not between that which is seen in each case.[106] The ahaadeeth of the vision are related in the book al-Intisaar with all the asaaneed.

Footnotes:

[105] Related by Ibn Khuzaimah in Kitaab ut-Tawheed [ 1:407-411 ]. See also al-Bukhaaree [554], Muslim [183l and Aboo Dawood [ 4729 ]. The Prophet, (صلى الله عليه وسلم ), said:

“When the people of Paradise enter Paradise, Allaah, the Most Mighty and the Most Majestic, will say: ‘Do you wish for anything extra that I may give you?’ They will say: Have you not brightened our faces? Have You not entered us into Paradise and saved us from the fire? So He will remove the screen and they will not have been given anything more beloved to them, than looking at their Lord, the Most Mighty and the Most Majestic.”

Related by Muslim [181]

[106] i.e The similarity between seeing the full moon and seeing Allaah is in the seeing, not between the full moon and Allaah. This fine point is a refutation on those who claim that Ahl us Sunnah here have made a comparison between Allaah and His creation ( i.e. the full moon).


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

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

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

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

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

Footnotes:

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

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

Related by al-Bukhaaree [ 6579]

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

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

 

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Aqeedah of the Salaf: The Outcome of the Slaves is Unknown – Abu Muhammad al Maghribee [Audio|En]

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 20: The Outcome of the Slaves is Unknown

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

“Indeed we are Believers, if Allaah wills.”

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

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

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

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

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

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

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

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

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 16: The Creation Of The Slaves Actions

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

Footnotes:

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

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
Allaah Created you and your actions.

Sooratas-Saffaat: 37:96

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