Category: .Our Prophet

Sharh-ul-Usool ath-Thalaathah : Lesson 44 (Part B)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

Settling in al-Madeenah and the Coming Down of the Rest of the Religious Duties and the Completion of the Religion

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

فلما استقر بالمدينة أمر ببقية شرائع الإسلام ، مثل الزكاة والصوم والحج والجهاد ، والأذان ، والأمر بالمعروف والنهي عن المنكر ، وغير ذلك من شرائع الإسلام ، أخذ على هذا عشر سنين ، وبعدها توفي صلوات الله وسلامه عليه ، ودينه باق وهذا دينه ، لا خير إلا دل الأمة عليه ، ولا شر إلا حذرها منه ، والخير الذي دلها عليه التوحيد وجميع ما يحبه الله ويرضاه ، والشر الذي حذر منه الشرك وجميع ما يكرهه الله ويأباه ، بعثه الله إلى الناس كافة ، وافترض الله طاعته على جميع الثقلين الجن والإنس 

When he sallallaahu`alaihi wa sallam settled in al-Madeenah, he was ordered with the rest of the prescribed duties of Islaam, such as the zakaat; fasting (Sawm); Hajj; Jihaad; the adhaan; commanding good and forbidding evil; and the rest of the prescribed duties of Islaam.  He spent ten years establishing that, after which he passed away, may Allaah extol and send blessings of peace upon him. His religion remains and this is his religion.  There is no good except that he directed his nation to it and there is no evil except that he warned them against it.  The good that he guided them to is tawheed, and all that Allaah loves and is pleased with. The evil which he warned against was shirk and everything that Allaah hates and rejects.  Allaah sent him as a prophet to the whole of mankind, and Allaah made it obligatory upon all of the jinn and mankind to obey him.

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا

The proof is His saying, the Most High: «Say: O people! I am the Messenger of Allaah to you all.» [7:158] ^[67]

[67] Shaykh Saalih al-Fawzan’s Explanation :

This, as has already been explained, means that the sharee`ah came down in stages until it was completed – and all praise is for Allaah – before the death of the Prophet sallallaahu`alaihi wa sallam and before Allaah sent down to him:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion.» [5:3]

A short period after this aayah came down, the Prophet sallallaahu`alaihi wa sallam passed away; and his religion remains until the establishment of the Hour.

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

Allaah completed the religion through him and the proof is His saying, He the Most High:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion.» [5:3]^[68]

[68] Shaykh Saalih al-Fawzan’s Explanation :

He sallallaahu`alaihi wa sallam did not pass away until after Allaah had completed the religion and the favour through him and had sent down to him His saying, He the Most High:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion.» [5:3]

This aayah came down to the Prophet sallallaahu`alaihi wa sallam whilst he was performing the standing in `Arafah during the Farewell Hajj on the Day of Jumu`ah. And he sallallaahu`alaihi wa sallam lived after it for a short time and then moved on to the highest company (of angels).

And he left his nation upon al-mahajjah al-baydaa (the clear white path) whose night is the same as its day; no one deviates from it except that he is destroyed.

This aayah contains a testimony from Allaah, the Perfect and Most High, that this religion has been completed and that it covers everything of benefit to the servants and that it contains a solution for all of their issues and problems until the Establishment of the Hour. And that is suitable for every time and place; they do not need any other legislation after it or any other book to come down or any other messenger to be sent after the Messenger sallallaahu`alaihi wa sallam.           

So, there is no matter to be found and there is no event that will occur until the Day of Resurrection except that in the Legislation revealed to Muhammad sallallaahu`alaihi wa sallam there is a solution for it and the ruling concerning it. However, the matter relates back to who is competent to extract evidence and to derive proof, rulings and issues. If there are to be found ahlul-`ilm (people of knowledge) and people qualified to make ijtihaad (personal deductions in rulings) who fulfill the conditions of ijtihaad, then indeed, this legislation is complete and contains a solution for all problems. Deficiency only comes about from us from the aspect of deficiency in (our) knowledge and inability to fully understand what Allaah, the Perfect and Most High, has sent down – or from the aspect of desires, that there occurs a case of following of desires which diverts a person away from the Truth. Otherwise this religion is fully suitable and comprehensive and complete. Allaah has sufficed the Islaamic nation with it until the establishment of the hour if it acts upon it (the religion) correctly and refers back to it in its affairs.

He, the Most High, said:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ

«So if you disagree about anything then refer it back to Allaah and the Messenger.» [4:59]

Referring back to Allaah is to refer back to the Book of Allaah, and referring back to the Messenger after his passing away is to refer back to his Sunnah.

He, the Most High, said:

وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ

« And whatever you disagree about then its judgment is to be referred to Allaah.» [42:10]

This aayah (from Soorah al-Maa.idah) contains a refutation of those who make accusations against the Islaamic Legislation of its having shortcomings or of its being deficient, (these accusations coming) from the atheists and the evil heretics, or from the “semi students” whose understanding falls short in being able to understand the hidden wisdoms of the Islaamic Legislation. Therefore, these (foolish people) ascribe deficiency to the Islaamic Legislation and they do not know that the deficiency is with themselves alone.

So it (this aayah) contains a refutation against those who accuse the Islaamic Legislation of deficiency and that it does not cover all needs of the servants and all matters of welfare of the servants until the Establishment of the Hour.

Or those who say: “It was specific to a certain olden times,” – because there are many ignorant people who, when it is said to them, “This is the Islaamic ruling,” they say, “That was in the time of the Messenger and the initial time. As for now, conditions have changed and the matters have altered; and the legislated rulings were for people who have now passed away and for problems that have come to an end.”

They say this, and this is disbelief in Allaah, the Mighty and Majestic, and it is a denial of His Saying, He the Most High:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ

«This day, I have completed your religion for you.» [5:3]

Allaah completed the religion for this nation until the Hour is established for every time and place and for every generation of mankind.

It also contains a refutation of the innovators, those who introduce worship from themselves and ascribe it to the religion, when it has no proof from the Book of Allaah and the Sunnah of His Messenger sallallaahu`alaihi wa sallam. Rather they just introduce it in accordance with what they deem to be good or based upon blindly following others whom they have good thoughts about from the people of false ideas and people with their own goals and desires. So therefore, they introduce worship into the religion, which Allaah has sent down no proof for. He sallallaahu`alaihi wa sallam said:

» من أحدث في أمرنا هذا ما ليس منه فهو رد «

«Whoever introduces into this affair of ours that which is not from it, then it is rejected.»

[Reported by al-Bukhaaree no. 2697 and Muslim no. 1718 from a hadeeth of `Aa.ishah, radiyallaahu `anhaa.]

And he `alaihissalaatu wasallaam said:

» وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة «

«And beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance.»

[Reported by Aboo Daawood, Ahmad, at-Tirmithee, and Ibn Maajah from the famous hadeeth of `Irbaad ibn Saariyyah, radiyallaahu `anhu. (al-Albaanee declared it saheeh) ].

Whoever introduces acts of worship which have no proof from the Book of Allaah nor from the Sunnah of the Messenger of Allaah, then he is accusing this religion of not being complete and he wishes to complete the religion himself. He is not actually acknowledging the fact that Allaah has completed it.

Whatever was not religion in the time of the Prophet sallallaahu`alaihi wa sallam will never be religion after him. So this contains a refutation of these groups: The group who say that Islaam is not suitable for every time, or those who innovate newly invented innovations which have no proof from the Book of Allaah nor the Sunnah of His Messenger, and who ascribe them to the religion.

This aayah (from Soorah al-Maa.idah) contains a refutation of them because the religion was completed by Allaah, the Perfect and Most High. So there is no scope for addition in it nor for reduction from it. And there is no scope for raising doubts nor seeking to obscure the issue by saying that it is not suitable for the people in these later times.

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ

«This day, I have completed your religion for you.» [5:3]

This is the Speech of Allaah, the Perfect and Most High. He is the Most Truthful One of those who speak.

And He, the Most High, said:

وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

«And I perfected My blessings upon you, and am pleased with Islaam as your Religion.» [5:3]

This was the last of that which came down to the Prophet sallallaahu`alaihi wa sallam and it is a testimony from the Lord of the whole of the Creation for this religion that it is complete, comprehensive, and fully suitable for every time and place.

So His saying (in this aayah) is an address to this nation, from the first of it to the last of it, and it is not just an address to the first generation alone. Rather it is an address to the whole of the nation until the Hour is established.

As for ijmaa` (consensus), then the whole nation are agreed in consensus that he sallallaahu`alaihi wa sallam passed away. No one disagrees about this except the people of false beliefs, those who say that the Messenger did not die. They negate death from the Messenger sallallaahu`alaihi wa sallam. This is baseless speech and speech which is clearly rejected. It is refuted by what has been experienced and what is clearly the case, for the Messenger sallallaahu`alaihi wa sallam indeed passed away amongst his Companions. He was bathed, shrouded, had the funeral prayer prayed over him and he was buried. Can these actions be carried out on a person who is still alive?  He sallallaahu`alaihi wa sallam was treated as one who had died. He was washed and shrouded and prayed over and then he sallallaahu`alaihi wa sallam was buried in his grave.

This is the way of Allaah, the Mighty and Majestic, with regards to His Creation. And then where are the Messengers who came before him? What occurred to him occurred to the Messengers who came before him. They died. And he is one of them, so he died. This is by consensus of the Ahlus-Sunnah wal-Jamaa`ah. No one disagrees about this except the people of false beliefs, those who seek to attach themselves to the Messenger sallallaahu`alaihi wa sallam and seek deliverance through him besides Allaah, and say: “He is still alive.”

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

The proof that he sallallaahu`alaihi wa sallam died is His saying, the Most High:

إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ – ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ

«O (Muhammad sallallaahu`alaihi wa sallam)! You will certainly die and they will certainly die. Then on the Day of Resurrection you will all dispute before your Lord.» [39:30-31]^[69]

[69] Shaykh Saalih al-Fawzan’s Explanation :

The Prophet sallallaahu`alaihi wa sallam, when Allaah completed the religion through him and perfected His Favour through him, caused him to die, as is the way of Allaah, the Perfect and Most High, with His creation:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ

«Every soul shall taste death.» [3:185]

The Prophets and the Messengers enter within this generality:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ

«Every soul shall taste death.» [3:185]

The Prophet sallallaahu`alaihi wa sallam passed away and moved on from this world to his Lord, He the Mighty and Majestic. This is established by the text, by consensus, and by analogy.

As for the textual (proof), then it is His statement, He the Most High:

إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ

«You will certainly die and they will certainly die.» [39:30]

This is information from Allaah to His Messenger sallallaahu`alaihi wa sallam that he will soon die.

Meaning: You are going to die.

So it is said to a person who is going to die: “This is a mayyit (person who is going to die).”

As for the person who has actually already died, then it is said about him: ‘mayt,’ with a sukoon (on the letter yaa in the middle of the word), because of His saying, He the Most High:

أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ

«Or one who was mayt (dead) and We gave life to him.» [6:122]

So the mayt is the one whose soul has left his body. As for al-mayyit, then he is the one who will die in future.

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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

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Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/muhammad

Sharh-ul-Usool ath-Thalaathah : Lesson 41
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

He lived for sixty-three years: forty before Prophet-hood and twenty-three as a Prophet and Messenger. He was sent as a Prophet through [the revelation of] “Iqra“  ^[58]

[58] Shaykh Saalih al-Fawzan’s Explanation :

He was born in Makkah sallallaahu`alaihi wa sallam and breastfed amongst the tribe of Banoo Sa`d with Haleemah as-Sa`diyyah. His father, `Abdullaah, died whilst he was still in the womb and his mother died a short time after his birth. So he was taken care of by Umm Ayman al-Habashiyyah whom he inherited from his father. He came to be under the guardianship of his grandfather, `Abdul-Muttalib, then `Abdul-Muttalib died and his guardianship moved to his paternal uncle, Aboo Taalib.

He sallallaahu`alaihi wa sallam lived for forty years before prophet-hood being well-known for trustworthiness, truthfulness, generosity, for avoiding the worship of idols and avoiding the drinking of khamar (alcohol). He had not used to do what the people of the day of ignorance did, rather he `alaihissalaatu wassalaam used to go out to the cave of Hiraa and worship in it for days at a time. He would worship Allaah upon the religious way of Ibraaheem upon tawheed. Then, when he reached the age of forty  `alaihissalaatu wasalaam, the revelation came down upon him such that Jibreel came to him whilst he was in the cave of Hiraa, and said to him: “Recite!” He said: “I cannot recite,” – meaning: I am not able to read. So he pressed him very tightly and then released him and said: “Recite!” He said: “I am not able to recite!” Then, he pressed him a second time and released him and said: “Recite!” He said: “I cannot recite!” So, he pressed for third time and  said:

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ – خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ

«Recite! In the Name of your Lord Who created, who created man from a clot of blood.» [96: 1-2]

This was his sallallaahu`alaihiwasallam prophet-hood. Allaah made him a prophet through [the aayah] “Iqra.”

Then, he went to his house shaking from fear, because he had encountered something which he had not known before, an extremely frightening matter. So, he found his wife Khadijah radiyallaahu`anha, and she covered him up and calmed him down. She said to him: “Know! By Allaah! Allaah will not humiliate you for indeed you maintain the ties of kinship, you show hospitality to the guest, you look after the orphans, and you help people who have been struck by calamities.” So, she prepared him and took him to her paternal uncle, Waraqah ibn Nawfal. He was a man who devoted himself to worship and who read the previous scriptures and who worshipped Allaah, the Mighty and Majestic. When he informed him of what he had seen, he said: “This was the spirit who used to descend to Moosaa,” meaning: Jibreel `alaihisalaam. 

The Coming Down of the Revelation to him (sallallaahu`alaihi wa sallam)

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

He was sent as a Messenger with al-Muddathir. His land was Makkah and he made migration to al-Madeenah. Allaah sent him to warn against shirk and to call to tawheed. The proof is His saying:

يَا أَيُّهَا الْمُدَّثِّرُ – قُمْ فَأَنذِرْ – وَرَبَّكَ فَكَبِّرْ – وَثِيَابَكَ فَطَهِّرْ – وَالرُّجْزَ فَاهْجُرْ  – وَلَا تَمْنُن تَسْتَكْثِرُ – وَلِرَبِّكَ فَاصْبِرْ

«O you wrapped (in garments)! Arise and warn! And exalt your Lord! And purify your garments! And shun the idols! And do not give anything in order to receive more in return! And patiently persevere for the sake of your Lord!» [74:1-7] ^[59]

[59] Shaykh Saalih al-Fawzan’s Explanation :

There came down to him, His saying, He the Most High:

يَا أَيُّهَا الْمُدَّثِّرُ – قُمْ فَأَنذِرْ

«O you wrapped (in garments)! Arise and warn!» [74:1-2]

This was him being sent as a Messenger and this is the meaning of the saying of the Shaykh:

«He was sent as a Prophet through [the revelation of] Iqra. and he was sent as a Messenger with al-Muddathir.»

The difference between a prophet and a Messenger is that a prophet (nabiyy) is one to whom Allaah has revealed way, but he was not commanded to convey it, whereas a rasool (Messenger) is one to whom a revealed way was sent and he was commanded to convey it. The clarification of that is that the Messenger is one to whom a revealed law comes down and a book, so he (sallallaahu`alaihi wa sallam) was sent as a prophet through Iqra. and he was sent as a messenger through al-Muddathir at the age of forty. This was the case with the prophets. A prophet is sent with a revealed law and book from before him and he is entrusted with certain duties like the prophets of Banoo Israa`eel who came after Moosaa.

«al-Muddathir» means the one who is wrapped up, because he sallallaahu`alaihi wa sallam was struck by alarm, so he said: “Cover me up with garments! Cover me up with garments!” Meaning: Cover me up. Therefore, Allaah sent down to him:

يَا أَيُّهَا الْمُدَّثِّرُ – قُمْ فَأَنذِرْ – وَرَبَّكَ فَكَبِّرْ

«O you wrapped (in garments)! Arise and warn! And exalt your Lord!» [74:1-3]

 Meaning: Exalt and venerate Him.

وَثِيَابَكَ فَطَهِّرْ

«And purify your garments!» [74:4]

Meaning: Purify your deeds from shirk, because a person’s actions are garments. Allaah, the Most High, said:

وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ

«And the clothing of dutifulness to Allaah, that is better.» [7:26]

Dutifulness is called clothing.

وَالرُّجْزَ فَاهْجُرْ

«And keep away from Ar-Rujz (the idols)! »[74:5]

«ar-Rujz» ar-Rujz (filth) means the idols.

«Shun [the idols]» meaning: abandon and keep well away from them.

So, Allaah raised him as a Prophet at the age of forty and he remained in Makkah for thirteen years, calling the people to tawheed and to the abandonment of the worship of idols. There were many discussions which he had with the people of shirk. He suffered harm upon himself and upon those who believed in him and his followers. The people of shirk caused many difficulties throughout the thirteen years.

Three years before the migration, he was taken on the Night Journey to Jerusalem. He was taken up through the heavens and the five daily prayers were made obligatory upon him. So, he prayed in Makkah for three years. Then, the Quraysh plotted to kill and attack him, so Allaah permitted him to migrate to al-Madeenah. So, he migrated to al-Madeenah after he had met with the Ansaar in the first and second pledge of al-`Aqabah.

He migrated to al-Madeenah and remained there for ten years. So, altogether, it was twenty-three years [of prophet-hood]. After the prophet-hood, he sallallaahu`alaihi wa sallam lived twenty-three years, thirteen years in Makkah laying the foundations of the call to tawheed, and for ten years in al-Madeenah. Then, Allaah took his soul at the age of sixty-three years. So, his life-span in Messenger-ship was twenty-three years.

This blessing which Allaah, the Mighty and Majestic, sent down upon him, this abundant knowledge, this jihaad, and this establishment which He granted him upon the earth was all in this short time of twenty-three years. This is one of the signs of Allaah, the Perfect and Most High, and from the blessings given to the prophet sallallaahu`alaihi wa sallam, the blessings of his call and the blessings of the revelation which was sent down to him. And before all of this, it came about through the aid of Allaah, the Mighty and Majestic. He is the One who helped him. He is the One who defended him and aided him until he conveyed His call to the East and the West. All praise is for Allaah, the Lord of the whole of creation.

His saying: «Allaah sent him to warn against shirk and to call to tawheed» This is his call sallallaahu`alaihi wa sallam, warning against shirk and calling to tawheed. And this is what is obligatory for the du`aat (callers) to precede upon in their call, that they should focus upon warning against shirk and calling to tawheed before everything, otherwise their call will not be upon the manhaj (methodology) of the Messenger sallallaahu`alaihi wa sallam.

Allaah sent the Messenger sallallaahu`alaihi wa sallam with warning against shirk and calling to tawheed, so it is essential to lay this foundation down first of all. After that, the person can direct his attention to the rest of the matters, since matters will not be correct and sound except with the presence of tawheed. If all of the people were to abandon zinaa (fornication), intoxicants, stealing, and they took on every virtuous quality from deeds and behavior, but did not abandon shirk, there would be no benefit in these matters and it will not benefit them. Whereas, if the people were to remain free of shirk, but had major sins less than shirk, then there is hope for such a person that Allaah will either forgive him or punish him in accordance with the level of his sins. But his final destination will be to Paradise because he is a person of tawheed. 

So Tawheed is the fundamental basis and foundation. There is no salvation except with the presence of tawheed firstly. Therefore, it is obligatory to concentrate and always give attention to it and to call the people to it and to teach it to the people and to explain it to them, what is the meaning of tawheed and what is the meaning of shirk. The Muslim must be aware of this matter and attain certainty concerning it. He should check himself so that he does not fall into anything from shirk or infringe tawheed. This matter is essential and the da`wah must proceed upon this basis.

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

The meaning of «Arise and warn!» is to warn against shirk and call to tawheed. «And exalt your Lord!» meaning: venerate Him with tawheed. «And purify your garments!» meaning: purify your deeds from shirk. «And shun ar-rujz» ar-rujz means the idols and «shunning» meaning: abandoning them and disassociating from them and their people.

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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:

https://abdurrahman.org/muhammad

Sharh-ul-Usool-ith-Thalaathah : Lesson 40
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

The Third Fundamental Principle:
Knowledge About Our Prophet Muhammad –sallallaahu`alaihiwasallam
His Name, His Lineage, and His Early Life 

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

الأصل الثالث : معرفة نبيكم محمد صلى الله عليه وسلم 

The third fundamental principle: Knowledge about your Prophet Muhammad sallallaahu`alaihiwasallam.^[56]

[56] Shaykh Saalih al-Fawzan’s Explanation :

His saying: «The third fundamental principle» meaning: from the three fundamental principles, because the Shaykh (rahimahullaah) has mentioned at the start of the treatise that it is obligatory upon every Muslim male and female to have knowledge of these three fundamental principles, and they are: knowledge of Allaah, knowledge of the religion of Islaam, and knowledge about His Prophet Muhammad sallallaahu`alaihiwasallam with the evidences.

As for the first and second fundamental principles, then a clarification of them has preceded and an explanation of their evidences. 

The third fundamental principle: It is knowledge about the Prophet sallallaahu`alaihiwasallam, because of the fact that the Prophet sallallaahu`alaihiwasallam is an intermediary between Allaah and His creation with regard to conveying His Religion and His Message. Therefore, it is obligatory to know about him, `alaihissalaatu wasalaam.  Otherwise, how could you follow a person whom you do not know of?

So, you must know about him with regard to his name, the land he was born and grew up in, the land to which he migrated and that you know the extent of his lifespan `alaihissalaatu wasalaam. And the phases of his life, `alaihissalaatu wasalaam and the phases of the time period which he was sent in this world. That you also know what occurred before Prophet-hood and after it and before the migration, and after it. That you know how the revelation first came to him, `alaihissalaatu wasalaam and when the revelation began, and what is the aayah which proves his Prophet-hood and the aayah which proves His Messenger-ship. That you can quote the aayahs which prove His Prophet-hood and the aayahs which prove His Messenger-ship. You must know this; that you know his lineage and which tribe he was from, because the Arabs are made of tribes and he was an Arab without any doubt. So, knowledge of these matters is essential about the Messenger sallallaahu`alaihi wa sallam through studying the aayahs and the ahaadeeth which are connected to these matters.

And you look into the life of the Messenger sallallaahu`alayhi wa sallam and his call, in order that you should know these matters about your Prophet whom you are commanded to follow and take as an example.

His Name, His Lineage

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

وهو محمد بن عبد الله بن عبد المطلب بن هاشم من قريش ، وقريش من العرب ،  والعرب من ذرية إسماعيل بن إبراهيم الخليل ، عليه وعلى نبينا أفضل الصلاة والسلام

He is Muhammad, the son of `Abdullaah, the son of `Abdul-Muttalib, the son of Haashim, who is from Quraysh. Quraysh are from the Arabs, and the Arabs are from the descendants of Ismaa`eel, the son of Ibraaheem, al-Khaleel(the specially beloved one). May the most excellent salaat (extolment) and salaam(peace and security) be upon him and our Prophet.^[57]

[57] Shaykh Saalih al-Fawzan’s Explanation :

This is his name and lineage. His name is Muhammad `alaihissalaatu wasalaam. He has other names besides Muhammad. However, the most famous one of his names is Muhammad and Allaah mentioned that in the Qur.aan in a number of aayahs.

مُّحَمَّدٌ رَّسُولُ اللَّهِ

«Muhammad is the Messenger of Allaah» [48:29]

And His saying:

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ

«And Muhammad is not except a Messenger, Messengers have passed away before him.» [3:144]

And His saying:

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ

«Muhammad is not the father of any of your men.» [33:40]

And His saying:

«And those who have eemaan (truly believe) and perform righteous deeds, and believe in that which was sent down upon Muhammad (sallallaahu`alaihiwasallam), for it is the truth from their Lord.» [40:2]

So, Allaah mentioned his name Muhammad in a number of aayaahs.

From his names is Ahmad. Allaah mentioned in His saying regarding the glad tidings given by al-Maseeh `alaihissalaam:

وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ

«And remember when `Eesaa ibn Maryam, said: “O Children of Israa.eel! I am Allaah’s Messenger to you confirming what came before me from the Tauraat, and giving glad tidings of a Messenger who will come after me, whose name will be Ahmad.» [61:6]

So, he is Muhammad and Ahmad. The meaning of that is one abundant in praise, `alaihissalaatu wa salaam, and abundant in attributes for which he is to be praised.

From his names are: the Prophet of Mercy (نبي الرحمة), the Prophet of Great War (نبي الملحمة) – meaning jihaad in Allaah’s Cause – the one after whom the people will be resurrected (الحاشر), and the final Prophet (والعاقب), `alaihissalaatu wasalaam. The one who is such that the people will be resurrected after his being sent as a Prophet, because he is the last of the Messengers, sallallaahu`alaihi wa sallam. So, there is nothing after him except for the establishment of the Hour. After his Messenger-ship, the Hour will be established and the people will be resurrected for recompensing and accounting.

Whoever wants to get knowledge of these matters (Names and Meanings) , let him refer back to the Book Jalaa.ul-Afhaam fee as–Salaati was-Salaam `alaa Khayril-Anaam of the Imaam Ibnul-Qayyim (rahimahullaah).

As for his lineage: He is Muhammad, the son of `Abdullaah, the son of `Abdul-Muttalib, the son of Haashim, the son of `Abdul-Manaaf, the son of Qusay, the son of Kilaab.

He was from the tribe of Quraysh which is the noblest of the tribes, and Quraysh are from the descendants of Ismaa`eel `alaihissalaatu wasalaam.

The Arabs are of two categories upon the most famous saying:

• The original Arabs: They were the descendants of Qahtaan.
• The assimilated Arabs: They were the descendants of `Adnaan from the descendants of Ismaa`eel `alaihissalaam, the son of Ibraaheem, al-Khaleel, `alaihissalaam. They were called al-Musta`rabah (the assimilated Arabs) because they learned the Arabic language from the original Arabs.

When the tribe of Jurhum came and settled in Makkah beside Haajir, the mother of Ismaa`eel and her son Ismaa`eel whilst he was young – when they found the well of Zamzam, they settled there and made an agreement with Haajir that they should settle beside her and that she should permit them to take water from the well. Ismaa`eel `alaihissalaam was a suckling infant at that time, then he grew older and took the Arabic language from the tribe of Jurhum, and they were from the original Arabs. He married from the tribe of Jurhum and descendants came from him who learnt the Arabic language. They grew up with the Arabs and became Arabs themselves by assimilation. They are the descendants of `Adnaan. As for the original Arabs, then they are the descendants of Qahtaan whose origin was from Yemen.

Some of the scholars said: The original Arabs themselves were of two categories: Arabs who became extinct and Arabs who remained.

The Arabs who became extinct were the ones who were destroyed. They were the people of Nooh, `Aad, and Thamood, and Shu`ayb.

As for the remaining Arabs, then they are those who are divided into the original Arabs and the assimilated Arabs.

The Prophet sallallaahu`alaihi wa sallam was from the descendants of Haashim (the tribe of Haashim), and Haashim was from the descendants of Ismaa`eel, `alaihissalaatu wa salaam. His name was Muhammad, the son of `Abdullaah, the son of `Abdul-Muttalib.

And [regarding] `Abdul-Muttalib, this was not his name, his name was Shaybah. However, he was called `Abdul-Muttalib because his paternal uncle, al-Muttalib, the son of Manaaf, brought him from al-Madeenah whilst he was little from his maternal uncles, Banoo an-Najaar. So, when the people saw him being dark from travelling, they thought he was a slave owned by al-Muttalib. So, they said: `Abdul-Muttalib (the slave of Muttalib), the son of Haashim, the son of `Abdul-Manaaf. `Abdul-Manaaf had four sons: Haashim who was the grandfather of the Messenger sallallaahu`alaihiwasallam, al-Muttalib, `Abd-Shams, and Nawfal.

Banoo Haashim are called the Haashimiyyoon and Banoo Muttalib are called the Muttallibiyyoon.

As for  `Abd- Shams, then from them was `Uthmaan –radiyallaahu `anh and Banoo `Umay-yah. They were all from `Abd- Shams.

As for Nawfal, he had descendents, from them: Jubayr bin Mut`im and Hakeem ibn Hizaam.

Ibraaheem `alaihissalaatu wasalaam had Ismaa`eel and he was the eldest. He is the grandfather of the Arab descendants of `Adnaan. And Ishaaq is the grandfather of the children of Israa.eel, and all of the Prophets were from the descendants of Ishaaq, except for our Prophet `alaihissalaatu wasalaam, he was from the descendants of Ismaa`eel, he was the final prophet.

As for his birth: He sallallaahu`alaihiwasallam was born in the year of the elephant. It is the year when Abrahah, the King of Yemen came towards Makkah. He was sent on a mission by the (christian) King of the Abyssinians to demolish the Ka`bah. With him, there was a very large elephant, so when he reached the place which is called al-Mughamas, nothing remained except for him to enter Makkah and demolish the Ka`bah. The people of Makkah had already separated and climbed into the mountains because they had no strength to oppose him. So, he wanted to go on to the Ka`bah, but the elephant was held back and it refused to get up from the ground. Allaah held it back. When he turned it in the direction other than the direction of Makkah, it would get up and trod. And when he pointed it in the direction of Makkah, it was prevented and unable to walk, and whilst they were in that condition, they saw two flocks of birds coming from the direction of the ocean and they had with them stones. Each bird had two stones with it, a stone in its beak and a stone between its feet. They threw these little stones down and they would strike the head of the man and it would come out from his anus and split him in two halves. So, Allaah, the Mighty and Majestic, destroyed him.

Allaah sent down, with regard to that, reminding the Quraysh, Sooratul-Feel:

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ – أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ – وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ – تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ

«Do you not see how your Lord dealt with the Companions of the Elephant? Did He not make their plan go astray? And He sent against them birds, in flocks, striking them with stones of clay.» [105:1-4]

[The stones were] from Hell, and Allaah’s refuge is sought.

فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍ

«So He made them like straws of corn devoured.» [105:5]

They became like dry straw which have been eaten by animals and excreted.

This was the story of the elephant, so Allaah defended His Sacred House and destroyed this tyrant Abrahah, and in this year, Muhammad sallallaahu`alaihi wa sallam was born. There appeared along with his birth signs; light appeared along with him which caused the castles of Shaam to shine. In the night of his birth, the idols shook. The throne room of Kisraa (the emperor of Persians) shook and some balconies from it fell down in the night the Prophet sallallaahu`alaihi wa sallam was born. These were signs of the descending of the Prophet sallallaahu`alaihi wa sallam as a Prophet. The devils were thrown into commotion in that tremendous night.

He was born in the mountain-pass of `Alee, he was born in Makkah (close to the Ka’bah) . However, the precise location of the house is not confirmed.

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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:

https://abdurrahman.org/muhammad