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The Explanation of Verse 4 of Sooratul Faatiha
“You alone” (iyyāka): This is a case in grammar when the direct object comes before the verb, “we worship” (na’budu). In Arabic grammar, when the direct object precedes the verb, it gives a sense of restriction, so the meaning would be, “We do not worship anyone or anything except you alone.”
“we worship” (na’budu): Meaning: We humble ourselves to you in complete humility.
In this way, you find the believers placing the most honorable part of their bodies (their faces) at the level of their feet in humility to Allah (عزّ وجلّ). They prostrate on the ground, covering their foreheads with dirt. This is from their humbleness before Allah. And if another person were to say, “I will give you the whole world and what it contains, just prostrate to me once,” you will never find true believers accepting this because this type of humility is a form of worship specifically for Allah alone.
Read More ““iyyāka na’budu wa iyyāka nasta’īn” – Shaykh al-‘Uthaymīn”
Umdatul Ahkaam – Book of Purification
After this introduction, the first hadeeth concerns the intention. This is the hadeeth of ‘Umar ibn al Khataab (radiyallaahu ‘anhu), the leader of the believers and the second khalifah.
Ameerul-Mu’mineen, Abi Hafs (may Allaah be pleased with him) said that: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:
(The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allaah and His Messenger (sallAllaahu alayhi wa sallam) is for the sake of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.” [Sahih Muslim, Book 020, Number 4692]
‘Umar ibn al Khataab (radiyallaahu ‘anhu), the second khalifah, was from the notables of Quraysh. He accepted Islaam in the fifth or sixth year after the advent of Prophet Muhammad’s (sallallaahu ‘alayhi wasallam) message, and in his acceptance of Islaam there was a might for the Muslims. He attended all the battlefields and took the line after Abu Bakr’s (radiyallaahu ‘anhu) covenant to him and he established the Khilafah in the best way after Abu Bakr. In the 23rd year (after Hijrah), four nights before the end of the month of Dhul Hijjah, he was stabbed by a magian after he made the takbeer for Salaatul-Fajr. He was carried to his home and he died three nights later. He was buried with the Prophet (sallallaahu ‘alayhi wasallam), and Abu Bakr in the apartment of ‘Aa’ishah (may Allaah be pleased with her). And his Khilafah lasted ten years six months and a few days. May Allaah be pleased with him and with all the companions.
Read More “A man will be rewarded only for what he intended – Dr. Saleh as-Saleh [Audio|En]”
Excellent Benefits from the Tafseer of the Verse 21 from Sooratul Baqarah
O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun.
[Surah al-Baqarah 2:21]
Posted from: Tafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer
Related Links:
(And worship your Lord until the certainty comes to you) (15: 99)
Al-Bukhari said: “Salim said, (This means) death.”’ This Salim is Salim bin Abdullah bin Umar.
Ibn Jarir also recorded from Salim bin Abdullah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the Yaqin comes to you.) He said, “Death.”
It is reported in the Sahih from Umm Al-Ala’- one of the women of the Ansar – that when the Messenger of Allah entered upon Uthman bin Mazun after he had died, Umm Al-Ala’ said, “May the mercy of Allah be upon you, Abu As-Saib. My testimony over you is that Allah has honored you.”
The Messenger of Allah said,
(How do you know that Allah has honored him)
I said, “May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else”
He said,
(As far as he is concerned, the death has come to him, and I hope for good for him.)
This is evidence that the meaning of this Ayah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability.
It was reported in Sahih Al-Bukhari from Imran bin Husayn that the Messenger of Allah said:
(Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.)
From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Marifah (“spiritual knowing”) as some of the Sufis do. According to them, when one of them attains the level of Marifah, they consider him to be free of these obligations. This is disbelief, misguidance and ignorance. The Prophets – peace be upon them – and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died. Therefore, what is meant by Yaqin here is death, as we have stated above.
To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind.
Source: Tafseer Ibn Katheer, Al-Hijr Ayah 99, Darussalam English Publications
Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
An-Nadhr (Vows) and their Evidence
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for vows:
They fulfill their vows and they fear a Day whose evil will be widespread [76:7] 26
[26]: Shaykh Saalih al-Fawzan’s Explanation:
An-Nadhr (making a vow): it is that a person makes something binding upon himself which was not originally binding upon him in the legislation, such as his making a vow that he will perform a fast, or his making a vow that he will give such and such in charity – then it becomes binding upon him to carry out his vow, because of the saying of the Prophet sallallaahu ‘alaihi wa sallam:
“Whoever makes a vow that he will obey Allaah, then let him obey Him”
[Reported by al-Bukhaaree (6696 & 6700) from a hadeeth of Aa’ishah radiy Allaahu ‘anhaa.]
And making a vow is a type from the types of worship, it is not permissible to do it except for Allaah. So whoever makes a vow for a grave or for an idol or for other than that, then he has committed shirk with Allaah the Mighty and Majestic and it will be a vow of sin and shirk. And the Prophet sallallaahu ‘alaihi wa sallam said:
“And whoever makes a vow that he will commit an act of disobedience to Allaah, then let him not disobey Him”.
PS: Dawud Burbank (rahimahullah) covers some more benefits from the Explanation of Shaykh Uthaymeen rahimahullah at the end of this short clip ( this is not transcribed)
—
Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Adh-Dhabh (Sacrificing or Slaughtering), its Types and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for sacrificing is His saying He the Most High:
Say: My prayer and my sacrificing and my living and my dying are all for Allaah alone, the Lord of the whole of creation [6:162]
And from the sunnah:
“Allaah has cursed the one who sacrifices for other than Allaah.”[1] 25
[25]: Shaykh Saalih al-Fawzan’s Explanation:
adh-Dhabh (sacrificing or slaughtering) is of four types:
Firstly: sacrificing which is done to seek closeness and to honour and venerate someone, and this is not permissible except for Allaah the Perfect and Most High, because it is an act of worship involving wealth. So therefore it is not permissible to sacrifice for the jinn nor for the devils nor for the kings nor for the leaders in order to show honour and veneration of them, because this is worship – it is not permissible except for Allaah the Mighty and Majestic.
Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Istighaathah (Seeking Rescue and Deliverance) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the Proof for al-Istighaathah (seeking rescue and deliverance):
Remember when you sought the aid and deliverance of your Lord, and He responded to you [8:9] 24
[24]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Istighaathah is a type of the types of worship, and it is seeking al-Ghauth (deliverance or rescue), and it does not occur except at times of adversity or great difficulty, when a person comes to be in a situation of adversity, then he seeks deliverance and rescue from Allaah and he seeks salvation from this adversity.
And al-Istighaathah (seeking rescue and deliverance) is of two types:
The first type is: al-Istighaathah (seeking rescue) from a created being, with regard to something that no-one is able to do except Allaah the Mighty and Majestic, and this is shirk. So whoever seeks rescue and deliverance from other than Allaah, whether it be from a jinn or a human or those people who are absent or from the dead, then this is shirk along with Allaah the Mighty and Majestic. So seeking rescue and deliverance through the dead and those who are absent from the devils and the jinn, this is shirk along with Allaah the Mighty and Majestic.
The second type is: seeking aid and rescue from a created being who is present and who is alive with regard to something he is able to do – this is permissible. He the Most High said in the story of Moosaa:
So the man who was upon his religion (i.e. the religion of Moosaa) he called to him for assistance and rescue against the one who was an enemy [28:15]
—
Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
Sharh-ul-Usool-ith-Thalaathah : Lesson 24 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Isti‘aadhah (Seeking Refuge) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for Al-Isti‘aadhah (seeking refuge) is His saying, He the Most High:
Say: I seek refuge with the Lord of the Dawn [113:1] 22
[22]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Isti‘aadhah: means seeking refuge with someone who can defend you against something disagreeable which you fear in order that he should repel from you this thing. This is al-Isti‘aadhah.
And al-Isti‘aadhah is a type from the types of worship. It is not permissible for you to seek refuge in other than Allaah the Mighty and Majestic. So whoever seeks refuge with a grave or with an idol, or with anything besides Allaah the Mighty and Majestic, then he will be a mushrik, who has committed major shirk.
Read More “Al-Isti‘aadhah (Seeking Refuge) and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]”
Sharh-ul-Usool-ith-Thalaathah : Lesson 24 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Isti‘aanah (Appealing for Aid and Assistance) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for Al-Isti‘aanah (appealing for aid and assistance) is His saying, He the Most High:
You alone do we worship and to You alone do we appeal for aid [1:5]
And there occurs in the hadeeth:
“If you seek aid, then seek the aid of Allaah”[1], 12
[12]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Isti‘aanah: means seeking aid and assistance, and it is of two types:
The first type (which is worship): is seeking assistance upon something which no-one but Allaah is able to do; then directing this to other than Allaah is shirk, whoever seeks aid and assistance of other than Allaah with regard to something which only Allaah can carry out, then he has committed shirk, because he has directed a type from the types of worship to other than Allaah the Mighty and Majestic.
Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part D
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Inaabah (Turning Repentantly and Obediently) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for al-Inaabah (turning repentantly and obediently) is His saying, He the Most High:
So turn in repentance and obedience to your Lord and submit to Him [39:54] 20
[20]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Inaabah: it means returning and it has the meaning of at-Tawbah (repenting), and repenting and al-Inaabah have one and the same meaning. However some of the scholars have said al-Inaabah is more specific than at-Tawbah (repenting), meaning it is more emphasized because it, Inaabah is Tawbah (repenting) but along with turning to Allaah, the Mighty and Majestic, meaning it is a specific repentance, and a person may repent and leave the sin and not return to it, and he may regret it, however his turning to Allaah may be a weak turning. Whereas al-Inaabah then indeed it means turning towards to Allaah the Mighty and Majestic. And therefore He said:
So turn in repentance and obedience to your Lord and submit to Him …
Meaning turn back to Him and turn fully to Him, He the Perfect and Most High.
Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Khashyah (Fear and Awe) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
The proof for al-Khashyah (awe) is His saying, He the Most High:
So do not have Khashyah (awe) of them [2:150] 19
[19]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Khashyah (awe) is a type of Khawf (fear), and it is more specific than just fear. And it is said al-Khashyah (awe) is fear which is mixed with veneration. He the Most High said:
So do not have Khashyah (awe) of them [2:150]
Allaah the Perfect and Most High commanded having Khashyah (awe) of Him alone.
He the Most High said in the aayah:
So do not have Khashyah (awe) of them, but rather have Khashyah (awe) of Me, and so that I may complete My favour upon you and so that you may be guided. [2:150]
So He commanded having Khashyah (awe) of Him, He the Perfect and Most High, and He said in description of those who pray salaah:
And those who have fear of the punishment of their Lord [70:27]
Meaning they have fear, they are the elite ones from the creation, they have fear of Allaah the Mighty and Majestic. And He said about the Angels:
They have fear of their Lord from above them, and they do whatever they are commanded [16:50]
The elite of the creation from the Angels and the Messengers and the beloved and the obedient servants and the righteous ones, they have the utmost Khashyah (awe) of Allaah the Mighty and Majestic and Khawf (fear) of Him, He the Perfect and Most High and Rahbah (dread) of Him.
So ar-Rahbah (dread) and al-Khawf (fear) and al-Khashyah (awe), all of them have a single meaning, even though some of them are more specific than others. However they all share in being Khawf (fear) of Allaah the Perfect and Most High. And these are from the characteristics of the Prophets and the righteous servants of Allaah, and they are tremendous types of worship and they are from the actions of the hearts which are not known except to Allaah the Perfect and Most High.
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Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
—
Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Ar-Raghbah (fervent desire) and Ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility), and the Proof for Each
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for Ar-Raghbah (fervent desire) and Ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility), is His saying, He the Most High:
They used to hasten to perform acts of devotion to Allaah, and they used to worship Us raghaban (upon love and desire), and rahaban (upon fear), and they were were reverent and humble before Allaah [21:90] 18
[18]: Shaykh Saalih al-Fawzan’s Explanation:
Ar-Raghbah (fervent desire): it means seeking something which is praiseworthy.
Ar-Rahbah (dread): is fear of something which is dreaded.
Read More “Ar-Raghbah, Ar-Rahbah and al-Khushoo – Shaykh Fawzan | Dawud Burbank [Audio|En]”
Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
at-Tawakkul (Trust and Reliance) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for at-Tawakkul (trust and reliance) is His saying, He the Most High:
And place your reliance and trust in Allaah if you are true believers [5:23]
And His saying:
And whoever places his trust and reliance in Allaah, then He will suffice him [65:3] 17
[17]: Shaykh Saalih al-Fawzan’s Explanation:
at-Tawakkul is to entrust your affairs and to place reliance in Allaah the Perfect and Most High, and to entrust affairs to Him, He the Perfect and Most High – this is at-Tawakkul (trust and reliance). And it is from the greatest of the types of worship, and therefore He said:
And place your reliance and trust in Allaah if you are true believers [5:23]
The preposition and the word with it are put before the governing word, to indicate restriction.
Sharh-ul-Usool-ith-Thalaathah : Lesson 22 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Ar-Rajaa’ (hope and longing) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for ar-Rajaa’ (hope and longing) is His saying, He the Most High:
So whoever has hope in the meeting with his Lord and in His reward then let him perform righteous actions and not associate anyone in worship with his Lord [18:110] 16
[16]: Shaykh Saalih al-Fawzan’s Explanation:
His saying, He the Most High, “man kaana yarjoo”: meaning he has hope for the reward of Allaah the Mighty and Majestic and in seeing Him openly on the Day of Resurrection, whoever has hope in seeing Allaah openly with his eyes on the day of resurrection, then let him perform righteous deeds, he should carry out the means which will enable him to attain this goal, which is the reward of entry into Paradise and of being saved from the Fire and of looking upon the Face of Allaah – this necessarily follows on, because whoever enters Paradise, then he will see Allaah, the Mighty and Majestic.
Sharh-ul-Usool-ith-Thalaathah : Lesson 22 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Khawf (fear), its Types and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for Al-Khawf (fear) is His saying, He the Most High:
That is just Satan, he incites you to fear his allies. So do not fear them, but rather fear Me if you are truly believers [3:175] 15
[15]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Khawf (fear) is a type from the types of worship, and it is an act of worship of the heart, just the same as is the case with al-Khawf (fear) and al-Khashyah (awe) and ar-Raghbah (fervent desire) and ar-Rahbah (dread) and ar-Rajaa’ (hope and longing) and at-Tawakkul (trust and reliance) – all of these are acts of worship of the heart.
Read More “Al-Khawf (fear), its Types and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]”
Sharh-ul-Usool-ith-Thalaathah : Lesson 21
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Islaam and Eemaan and Ihsaan and the Proof for Each
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And all the types of worship which Allaah has commanded such as Al-Islaam, and Al-Eemaan and Al-Ihsaan 11
[11]: Shaykh Saalih al-Fawzan’s Explanation:
And the Shaikh, rahimahullaah, he quoted some examples for worship, as a case of quoting examples, not as a case of restriction because they are more than what he mentioned. And it would not be possible to mention them all in a brief treatise. However he mentioned some examples.
And Shaikh-ul-Islaam (Ibn Taymiyyah) has a separate treatise which is called Al-‘Uboodiyyah (worship and servitude), which researches the matter of worship and the types of worship and an explanation of the deviations which occurred from the Soofees and others with regards to worship, and it is a valuable treatise which the student of knowledge needs to read.
Read More “Du‘aa (Supplication) is the Core of worship – Shaykh Fawzan | Dawud Burbank [Audio|En]”
Sharh-ul-Usool-ith-Thalaathah : Lesson 18 (7:48 – 33:25)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
The Proof for His Lordship and His Divinity and Right to All Worship, He the Perfect and Most High
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
And the proof is His saying, He the Most High:
And from His signs are the night and the day and the sun and the moon. Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them if you truly worship Him. [41:37] 7
[7]: Shaykh Fawzan’s Explanation:
This is a proof for His Ruboobiyyah (Lordship) and Ilaahiyyah (Divinity and Right to Worship), He the Perfect and Most High.
Sharh-ul-Usool-ith-Thalaathah : Lesson 17 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Previous Class: If it is said to you, “Who is your Lord?
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
And everything besides Allaah is a created being, and I am one of those created beings.4
[4]: Shaykh Fawzan’s Explanation:
Then the Shaikh rahimahullah, explained the manner in which this aayah is used as an evidence.
So his saying, “And everything besides Allaah is a created being, and I am one of those created beings.”: so therefore Allaah is my Lord, because Allaah is the Lord of all of the created beings and I am one of the created beings. So no-one is able to say, “I have a lord besides the Lord of the creation”, neither an unbeliever nor a Muslim. This will not be possible ever and no person with intellect will say it. This is a proof for the Ruboobiyyah (Lordship) of Allaah the Mighty and Majestic and since He is the Lord of the whole of the creation, then therefore He is the One deserving worship, and this nullifies the worship of others besides Him, He the Perfect and Most High, and therefore after it He said:
You alone do we worship and Your aid alone do we seek. [1:5]
This indicates restriction, because the fact that the governed word is brought forward, “Iyyaaka”, and the governing verb نَعْبُدُ is put back, indicates restriction. So, “You, we worship”, is different to, “we worship you”, because saying, “we worship”, this is merely affirmation. However, “You, we worship”, this includes negation and affirmation, meaning, “we do not worship anyone else besides you”. And worship will not be correct except with negation and affirmation, and it is the meaning of Laa ilaaha illallaah, for it contains negation and affirmation, a negation for the right to be worshipped from everything else besides Allaah, and affirmation of it for Allaah the Mighty and Majestic.
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Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
—
Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
Sharh-ul-Usool-ith-Thalaathah : Lesson 16
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Previous Class: These Three Fundamental Principles have Tremendous Importance
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
So if it is said to you, “Who is your Lord?”, then say, “My Lord is Allaah who nurtured me and all of the creation with His favours.” 2
[2]: Shaykh Fawzan’s Explanation:
The Shaikh rahimahullaah having explained the three fundamental principles in general terms, wanted to explain them in detail one by one, with their evidences from the Book and the Sunnah, and from Allaah’s signs within the creation, and from the intellectual evidences. And it is likewise obligatory to base creed and belief upon proofs from the Book and the Sunnah, and upon examination of the signs which Allaah has placed within the creation so that it should be firmly grounded and firmly established in the heart and so that all doubts are removed.
Read More “If it is said to you, “Who is your Lord? – Shaykh Fawzan | Dawud Burbank [Audio|En]”
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