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Eemaan (True Faith) in al-Israa w’al Mi`raaj – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 44: Point 68
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan (true faith) that Allaah’s Messenger sallAllaahu `alayhi wa sallam was taken by night up through the heavens and he came to the Throne and he spoke to Allaah, the Exalted and Most High. And he entered Paradise and he saw the Fire and he saw the angels and he heard the speech of Allaah, the Mighty and Majestic and the Prophets were brought out for him. And he saw the drapery of the Throne and the Footstool and everything within the heavens and everything within the earths whilst awake. Jibreel took him upon al-Buraaq until he took him through the heavens and the five daily prayers were made obligatory upon him that night. And he returned to Makkah that same night and that was before the Hijrah (migration).

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And to have eemaan (true faith) that Allaah’s Messenger sallAllaahu `alayhi wa sallam was taken by night up through the heavens,” this is from the mu`jizaat (miracles) of the Messenger sallAllaahu `alayhi wa sallam. So a part of having eemaan in the Messenger sallAllaahu `alayhi wa sallam is to have eemaan in his miracles, which prove the truthfulness of his messengership sallAllaahu `alayhi wa sallam and the greatest of his miracles are the Qur’aan and the Sunnah. This is the greatest of the miracles of the Messenger sallAllaahu `alayhi wa sallam and is the miracle which will remain until the Hour is established.

And likewise from his miracles sallAllaahu `alayhi wa sallam is al-Israa· w’al Mi`raaj (the night journey and the ascent through the heavens). The word al-Israa· (the night journey) is to make a journey by night and the word al-Mi`raaj is to asu`ood (ascend). And he was taken on a journey by night from the sacred mosque in Makkah to the farthest mosque al-Masjid ul-Aqsa in Palestine in a single night in the company of Jibreel `alayhissalaam and he was taken up through the heavens from Jerusalem.

And how he was taken in a single night from Makkah to Jerusalem and then taken up through the heavens and then descended from the heavens and then returned to Makkah in a single night, how did this occur? This was through the ability of Allaah, the Majestic and Most High, which is such that nothing can render it incapable. It was not by his own ability `alayhissalaatu wassalaam, rather it came about through the ability of Allaah, which is such that nothing can render it incapable.

Al-Buraaq was brought to him and it is an animal, which moves very fast. Its step from one step to the next is as far as it can see. So, the Prophet sallAllaahu `alayhi wa sallam rode it and Jibreel accompanied him to Bayt ul-Maqdis; to Jerusalem. This is the Israa· (night journey) from Makkah to Jerusalem.

And as for al-Mi`raaj (the ascent) then he was taken up from Jerusalem to the heavens and he passed beyond the seven levels and reached Sidrat ul-Muntahaa (farthest lote tree) and he heard the speech of Allaah, the Perfect and Most High, and He commanded him with the Salah (prayer). And on this night he saw Paradise and the Fire and on this night he saw the Messengers and the Prophets in the heavens and Allaah gathered them together for him and he led them in prayer to make manifest his virtue over them. And Allaah made obligatory upon him the five daily prayers whilst he was in the heaven. Then he `alayhissalaatu wassalaam descended to Jerusalem then he went from Jerusalem to Makkah in a single night and he entered the morning in Makkah `alayhissalaatu wassalaam.

And the Israa· and the Mi`raaj (night journey and the ascent) occurred with his body and his soul.[1] And it was not just with his soul alone as is said by some of those deniers or some of those who find this matter to be something strange and who say that he was taken on the night journey with his soul but not his body. And the Israa· (night journey) was not a dream, rather it occurred whilst he was awake and it is a miracle from he sallAllaahu `alayhi wa sallam miracles.

He, the Most High, said:

.. سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ

Glorified and Perfect is He Who took His servant by night from the sacred mosque to the farthest mosque, the area around which We have blessed …(Sooratul-Israa· (17), aayah 1)

For what purpose?

لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ ..

… to show him Our signs. Indeed Allaah is the All-Hearing, the All-Seeing.(Sooratul-Israa· (17), aayah 1)

And he saw on this night amazing things. Just as He, the Most High, said:

لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ 

He (the Prophet sallAllaahu `alayhi wa sallam) certainly saw some of the greatest signs of his Lord. (Sooratul-Najm (53), aayah 18)

He said:

 لِنُرِيَهُ مِنْ آيَاتِنَا ..

… to show him from Our signs. (Sooratul-Israa· (17), aayah 1)

So he (sallAllaahu `alayhi wa sallam) saw from the signs of Allaah on this blessed journey that which he saw. So, it is obligatory upon the Muslim to have eemaan (true faith) in that and to believe in it and that he should not have the slightest doubt about it. And whoever denies it he is a disbeliever (kaafir) since he is denying the truth of what has been said about Allaah and denying the truth about what has been said about the Messenger sallAllaahu `alayhi wa sallam and denying the consensus (Ijmaa`) of the Muslims.

His saying, “And he entered Paradise and he saw the Fire,” he entered Paradise (Jannah) and he saw the bliss that was within it and he saw the Fire and he saw the torment that there is within it because Allaah wished to show him from His signs.

His saying, “and he saw the angels,” he saw Jibreel in his angelic form having 360 wings, each wing filling the whole horizon. So an angel, his creation is tremendous, his size is tremendous and Jibreel is the greatest one of the angels and the noblest one of the angels, `alayhissalaatu wassalaam. So he saw the angels and he saw the Messengers (Rusul) and they are deceased. Allaah gathered them for him and Allaah has full ability over everything.

His saying, “And he saw the drapery of the Throne (Arsh) and the Kursee (Footstool),” and he saw what was around the `Arsh (Throne) and what was around the Kursee (Footstool) and they are two tremendous created things; the greatest, most tremendous of the created things and what was around them.

His saying, “and everything within the heavens whilst he was awake.” This is a refutation of those who say that it was a dream. And if it had been a dream, the disbelievers would not have denied it because dreams are not denied. Rather, they denied it happened whilst he was awake.

And Allaah, the Majestic and Most High, says:

..  أَسْرَىٰ بِعَبْدِهِ ..

… He took His servant on a journey … (Sooratul-Israa· (17), aayah 1)

And this word al-`abd (the servant) is a term for the soul and body together. So, the soul alone is not called `abd (servant). The body alone without a soul is not called `abd (servant). So it is not called servant unless it is a body and a soul together.

His saying, “Jibreel carried him upon al-Buraaq,” al-Buraaq was an animal.

His saying, “and the five daily prayers were made obligatory upon him that night.” This is a proof of the tremendousness of these five daily prayers that they were made obligatory upon the Messenger sallAllaahu `alayhi wa sallam in heaven between him and Allaah without any intermediary as opposed to the rest of the revealed laws for they came down to the Messenger sallAllaahu `alayhi wa sallam whilst he was upon the earth by means of Jibreel `alayhissalaam. So, this shows the tremendous importance of these five daily prayers with Allaah, the Mighty and Majestic. And the time of the night journey was before the Hijrah (migration) to al-Madeenah and he prayed the five daily prayers in Makkah `alayhissalaatu wassalaam.

His saying, “And he returned to Makkah on that night and that was before the Hijrah (migration).” And he returned to Makkah on that same night and therefore the disbelievers found it something very unlikely and they became overjoyed at this event so that they could belittle the Messenger sallAllaahu `alayhi wa sallam and ridicule him and mock him. So, Allaah, the Majestic and Most High, rebutted their plot and attested to the truthfulness of His Messenger sallAllaahu `alayhi wa sallam and sent down some Qur’aan with regard to that.[2]

Footnotes:

[1] Translator’s side point:  The night journey and the ascent (Israa· and Mi`raaj) occurred bodily; the Prophet sallAllaahu `alayhi wa sallam with his body and his soul together. You can refer to the Tafseer of Ibn Katheer and Fath ul-Baaree of Al-Haafidh ibn Hajar and Sharh ul-`Aqeedah at–Tahaawiyyah of Ibn Abee al-`Izz.

[2] Translator’s side point: There’s a hadeeth that Shaykh al-Albaaniyy authenticates in As–Saheehah as no. 306 that describes what happens the next morning after the night journey; how the disbelievers of Makkah reacted. Hadeeth that Al-Haakim reported in his Mustadrak volume 3, page 62 from `Aisha radiyAllaahu `anhaa that she said:

“When Allaah’s Messenger sallAllaahu `alayhi wa sallam was taken on the night journey to Al-Aqsa mosque, he entered the morning telling the people about that. So some people who had believed in him and affirmed his truthfulness turned apostate and they hastened with that news to Aboo Bakr radiyAllaahu `anhu and said, “What do you think of your companion, he claims he was taken on a night journey this night to Jerusalem?” So he said, “Did he say that?” They said, “Yes.” He said, “If he said that then he has spoken the truth.” They said, “Will you believe him when he said he went to Jerusalem last night and came back before he entered the morning?” He said, “Yes, I believe him in something which is even harder than that. I believe him with regard to reports which come all the way from heaven, which come down in a single morning or a single evening.” So, therefore, he became known as As–Siddeeq (the truthful one) who attested to the truth, radiyAllaahu `anhu.”

As for the explanation of Shaykh Ahmad an-Najmee rahimahullaah, then he said on this point:

“To have eemaan that the Messenger of Allaah; his chest was split open and the portion of Satan was taken out and it was filled with eemaan (true faith) and wisdom. And he was taken on a night journey by Jibreel upon Al-Buraaq whose step is as far as it could see and he reached Jerusalem and the Prophets were gathered for him and he led them in prayer as their Imaam. Then Jibreel took him up to the lowest heaven and requested that it be opened and each heaven was opened for him and in the first heaven that he found; Aadam and in the second heaven; Yahya and `Eesaa and in the 3rd heaven; Yoosuf and in the 4th heaven; Haaroon and in the 5th heaven; Idrees and in the 6th heaven; Ibraaheem and in the 7th; Moosaa and in one narration the other way around (with regard to Ibraaheem and Moosa) and that Jibreel took him up to Sidrat ul-Muntahaa (farthest lote tree). Then he took him up to a place where he could hear the scratching of pens and he heard the speech of his Lord, the Mighty and Majestic when the five daily prayers were made obligatory upon him. So then he went back to Moosaa and informed him so he said, “Go back to your Lord and ask him for a reduction.” And finally his Lord said to him, “They are five and they are 50 (in reward), the saying will not be altered with Me.” 

[Agreed upon]

You can find this narration mentions details reported by Al-Bukhaariyy (3,342) and Muslim (163) from a narration of Abu Tharr radiyAllaahu `anhu.

Then the Shaykh says mentioning that hadeeth, “Meaning 5 with regard to their performance and 50 with regard to the reward and each good deed has the reward of 10 times over and that he entered Paradise and he saw in it domes or mounds made of pearl and other than that from the events, which occur in the Israa· and the Mi`raaj. And this was a matter of extra virtue bestowed upon him granted specifically by Allaah to His Prophet and to the last of His Messengers Muhammad sallAllaahu `alayhi wa sallam, no-one else shared with him in it. And he entered the next morning in Makkah and when he informed Quraish of what had happened, they rejected what he had said. Allaah, the Mighty and Majestic, said:

وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا 

And We did not make that which We showed to you except as a trial for the people and the accursed tree mentioned in the Qur’aan and We caused them to fear but it does not increase them except in great transgression.  (Sooratul-Israa (17), aayah 60)

As for the saying of the author, “Jibreel took him upon al-Buraaq until he took him through the heavens,” this is a matter requiring inspection (meaning something doubtful) since he did not carry him upon al-Buraaq except when he took him to Jerusalem. What’s correct is that he travelled upon al-Buraaq from Makkah to Jerusalem only, then al-Buraaq was left in Jerusalem then he was taken by Jibreel up through the heavens. As for him ascending from Jerusalem to the heavens then what is apparent that it was upon the Mi`raaj (the heavenly stairway) and not upon al-Buraaq as was said by the author, may Allaah have mercy upon him and success is granted by Allaah.

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Allaah’s Messenger spoke to those thrown into the abandoned well on the day of Badr – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 40 : Point 61
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to have eemaan that when Allaah’s Messenger sallAllaahu `alayhi wa sallam spoke to those thrown into the abandoned well on the day of Badr, meaning the People of Shirk that they heard his words.

[Souncloud Audio Link] 

Transcribed Audio:

The Messenger sallAllaahu `alayhi wa sallam has mu`jizaat (miracles) and a mu`jizah (miracle) is a matter, which is extraordinary and a person is not able to bring them about himself. Rather, they are things created by Allaah, the Majestic and Most High.

وَقَالُوا لَوْلَا أُنزِلَ عَلَيْهِ آيَاتٌ مِّن رَّبِّهِ ۖ قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ  – 29:50

And they (People of Shirk) said, “If only miraculous times were to be sent down to him (Prophet sallAllaahu `alayhi wa sallam) from his Lord.” Say, “The miraculous times are only with Allaah.” (Sooratul-`Ankaboot (29), aayah 50)

They were demanding that he should himself bring miraculous times to prove his Messengership as they said. But the miraculous times are with Allaah. The Messenger did not bring any sign except from Allaah, the Majestic and Most High.

قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ

Say, “The signs are only with Allaah.” (Sooratul-`Ankaboot (29), aayah 50)

So He is the one Who manifests miracles, the Perfect and Most High. And He causes them to happen at the hands of His Messengers to attest to their truthfulness. And an example of that is – the dead person, if you speak to him, he will not hear you and he will not know what you are saying. However, the Messenger sallAllaahu `alayhi wa sallam spoke to those who had been killed at Badr from Quraysh, those who used to harm him and harm the Muslims in Makkah and who haughtily rejected true faith and disobeyed and who tyrannized the Messenger sallAllaahu `alayhi wa sallam and expelled him and who expelled his companions and harmed them. So, Allaah caused them to be overpowered at Badr and they were killed. And their leaders and their eminent people were killed; Shaybah Ibn Rabee`ah and `Utbah ibn Rabee`ah (his brother) and Aboo Jahl Ibn Hishaam and a large number of the eminent ones of the Quraysh were killed at Badr. Then the Prophet sallAllaahu `alayhi wa sallam ordered that they should be thrown into an old well from the wells of Badr and the Prophet sallAllaahu `alayhi wa sallam stood over them and addressed them:

“O so and so, son of so and so! O Aboo Jahl Ibn Hishaam! O `Utbah! O Shaybah! O Umayyah!” He addressed them one by one, saying “Have you found what your Lord promised you to be true for I have indeed found what my Lord promised me to be true?” So then Umar said to him “O Messenger of Allaah, how can you speak to them when they have started to decay and they cannot hear.” So he sallAllaahu `alayhi wa sallam responded, “You people cannot hear any better what I am saying than they can. However, they cannot talk.”

This was a miracle from the miracles of the Messenger sallAllaahu `alayhi wa sallam, which Allaah caused to happen at his hand.[1]

Footnotes:

[1] Reported by Al-Bukhaariyy (3,976) and reported by Muslim (2,873, 2,874 and 2,875).

Translator’s side point: Narration mentions this happened three days after the battle. In one narration it mentioned when the Prophet sallAllaahu `alayhi wa sallam conquered a people then he would remain at that place for three days.

This report that he did likewise at Badr, he stayed there for three days and just before he was going to travel and go back to Madeenah, on the 3rd day then he stood over the old well and said this saying, he spoke to them, he said:

“Did you find what your Lord promised you to be true? Indeed, I found what my Lord promised me to be true…” To the end of the hadeeth.

Shaykh Ahmad an-Najmee rahimahullaah said,

“I say – the disagreement that there is amongst the People of Knowledge about whether the people in the Barzakh (period in between this life and the hereafter, those in the grave and the like), can they hear those people who address them or is that just specific to the people of that well at Badr?

Some of them extend this matter and claim that all the people in that life (the Barzakh) can hear the speech that is said to them and some of the People of Knowledge restrict it to the place where the text is mentioned and that is what is apparent from the established texts.

And as for the people of Sufism then they extend this matter in a reprehensible manner to the extent that they claim that a dead person even knows what happens amongst his family whether good or bad. And Ibn ul-Qayyim rahimahullaah reported in his book Ar-Rooh, some reports from them, which are suspect and Allaah is the one who grants success.”

Shaykh Saalih as-Suhaymee had said on this same point, he mentioned that there are some people who say the dead in general can hear. However, upon verification from the sayings of the people of the Ahlus-Sunnah, what is correct is that we restrict ourselves in the matter of the dead hearing because it is a matter of the ghaib (hidden and unseen) and in matters of the hidden and the unseen, we do not increase upon them upon what occurs from the Prophet sallAllaahu `alayhi wa sallam. And what’s established is two cases where the dead hear:

  • Firstly, the leaders of the Quraysh who were killed at Badr that they heard the words of the Prophet sallAllaahu `alayhi wa sallam when he addressed them,
  • Secondly, the deceased, who has died and been buried; they hear the footsteps of his family going away after they are buried.

Beyond that we do not extend the matter any further. Rather, the rest of it falls under the general aayah:

 وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ – 35:22

And you cannot cause those who are in the graves to hear.
(Soorah Faatir (35), aayah 22)

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Eemaan in the Hawd (Reservoir/Lake) of Allaah’s Messenger ﷺ – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 18 : Point 17
Shaykh Fawzan | Dawud Burbank [Audio|English]

The author Imam Barbahaaree rahimahullaah said,

And to have eemaan in the howd (Reservoir/great body of water/lake) of Allaah’s Messenger sallAllaahu `alayhi wa sallam. And every Prophet will have a Reservoir except for Saalih `alayhis-salaam, for his Reservoir will be the udder of his she-camel.

[Souncloud Audio Link] 

Transcribed Audio:

Likewise from the usool, fundamentals, of the Ahlus-Sunnah wal-Jamaa`ah is to have eemaan in the howd (Reservoir). So the Messenger sallAllaahu `alayhi wa sallam will have a howd, a Reservoir, and every Prophet from the Prophets will have a howd, a reservoir of water, which his nation will come to drink from. Because the people will suffer severe thirst (on the Day of Resurrection after the standing). They will need water. And the Reservoir of our Prophet sallAllaahu `alayhi wa sallam will be the greatest of the reservoirs. Its length is a month (the length of a month’s journey) and its width is that of a month. Its water will be whiter than milk and sweeter than honey and its drinking vessels will be the number of the stars in the sky. Whoever drinks a single drink from it, will never become thirsty after it. [01] And the apostates, who apostasized (left Islaam) after the Messenger sallAllaahu `alayhi wa sallam will be pushed away from it. And whoever denied it, and Allaah knows best, will also be pushed away from it from the people of innovations.

And his saying, “And every Prophet will have a Reservoir except for Saalih `alayhis-salaam, for his Reservoir will be the udder of his she-camel.” This exception is not established as far as I know. And what is actually correct is that every Prophet will have a howd as occurs in the hadeeth. [02]

Footnotes:

[01] There is reported with regard to this (howd) ahaadeeth which are mutawaatir (reported by huge numbers of people at every level of transmission; such a huge number that they could not have got together and made it up). So from them is that which Imaam Muslim reports in his Saheeh (no. 2292) from `Abdullaah ibn `Amr ibn al-`Aas radiyAllaahu`anhumaa who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

‘My howd (Reservoir) will have the distance of a month and its sides will be equal. Its water will be whiter than silver and its fragrance will be better than musk, and its drinking cups will be like the stars of the sky. So whoever drinks from it then he will never ever become thirsty after it.’”

(Another hadeeth) reported by Muslim in his Saheeh (no. 247) from Aboo Hurayrah radiyAllaahu`anhu that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“My howd (Reservoir) is larger than the distance from Aylah to `Adn. It is indeed whiter than snow and sweeter than honey in milk, and its drinking vessels will be more than the number of the stars. And I will repel people away from it just as a man repels the camels of other people away from his reservoir.”

They said, “O Messenger of Allaah, will you recognize us on that day? He said, “Yes. You will have a mark which no one from the other nations has. You will come to me with white marks upon your foreheads and limbs from the traces of wudoo·. And a group from you will be repelled away from me so that you do not reach. So I will say, ‘O my Lord, those are companions of mine. So an angel will respond to me and say, ‘Do you know what they did after you departed?’”

[02] This occurs from a hadeeth of Samarah ibn Jundub radiyAllaahu`anhu who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

“Every Prophet shall have a howd, and they will boast about which of them has the most people who come to drink. And I hope that I will be the one having the most people who come to drink from it.”

Reported by al-Bukhaaree in his book at-Taareekhul-Kabeer and by at-Tirmithee and Ibn Abee `Aasim and at-Tabaraanee; and declared authentic by al-Haafiz al-Mizzee due to its different chains of narration, as was mentioned by Ibn Katheer in his Tafseer.

Translator’s side point: This hadeeth was declared saheeh authentic by Shaykh al-Albaanee rahimahullaah.

Translator’s side point: Shaykh Saalih as Suhaymee hafizahullaah said in his explanation,

“The saying of the author that Saalih, his Reservoir will be the udder of his she camel, this is a point requiring to be looked at because there is no authentic proof for it.”

Shaykh al-Albaanee rahimahullaah in his book Silsilatul-Ahaadeeth ad-Da`eefah brings a couple of narrations in that regard (no. 771 and 772) which are not authentic about that. And he judged that these two ahaadeeth are mowdoo` (fabricated). The same was said by Ibnul-Jawzee in his book al Mowdoo`aat and Imaam ath-Thahabee in his book Meezaanul-I`tidaal.

Transcribed by Fawad Abu Zaid Al Afghaani.
Download PDF of Lesson 18

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

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

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

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

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Muhammad is the last of the Prophets and every claim to Prophethood after him is futile and is Unbelief – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah : Lesson 12

وأن محمدًا عبده المصطفى، ونبيه المجتبى، ورسوله المرتضى‏

[42]     And he (sallAllaahu `alayhi wa sallam) is the last of the Prophets and the imaam (leader) of those dutiful to Allaah and the noblest of the Messengers and the beloved one of the Lord of the whole of creation.

https://soundcloud.com/abdurrahmanorg/muhammad-is-the-last-of-the-prophets-and-every-claim-to-prophethood-after-him-is-futile-unbelief
—

 The Explanation – Point [42]

These are from his attributes `alayhis–salaatu was-salaam.

خاتم الأنبياء – “The last (or seal) of the Prophets.”  The meaning of “khaatam” (خاتم – seal) is the one whom no Prophet will come after.  And the khitaam (ختام – seal) of anything is that which is placed upon it as a seal upon it so that nothing can be added to that thing and nothing can be taken away from it.  So Allaah sealed the Messengership with Muhammad sallAllaahu `alayhi wa sallam.  He the Majestic, in His Highness, said,

And Muhammad is not the father of any of your men; but rather, he is the Messenger of Allaah and the seal (last) of the Prophets. (Sooratul-Ahzaab (33), aayah 40)

So there is no need for the coming of any Prophet after him because the Qur.aan is present and the Prophetic Sunnah is present and the `ulamaa. ar-rabbaaniyoon (wise scholars who cultivate the people upon the correct way) are present – calling the people to Allaah and giving clarity to the people.  So therefore, the religion of Muhammad sallAllaahu `alayhi wa sallam will remain until the establishment of the Last Hour.  It will not be changed, and it will not be abrogated, and it will not be altered because Allaah, the One free from all imperfections, has made it suitable and fitting for every time and every place.  And as for the revealed laws of the previous Prophets, then they were temporary for their nations in particular times and then Allaah abrogated those legislated laws from before, with other legislated laws suitable for other nations.

For every people from you, we made a set of revealed laws and a clear way to proceed upon. (Sooratul-Maa.idah (5), aayah 48)

And He, the Most High said,

For every revealed Book there is a set time period (Sooratur-Ra`d (13), aayah 38)

Meaning, each Book (from the previous Books) has a set time period.

So the religion of Islaam is complete.  It does not need any Messenger after Muhammad sallAllaahu `alayhi wa sallam.  And the scholars are the inheritors of the Prophets.  So whoever holds the belief that there will come after Muhammad sallAllaahu `alayhi wa sallam any Prophet, then he is a disbeliever in Allaah, outside the fold of the religion.  And the Prophet sallAllaahu `alayhi wa sallam informed that there were going to come liars, falsely claiming Prophethood after him.  He `alayhis–salaatu was-salaam said,

سيأتي بعدي كذابون ثلاثون، كلهم يدعي أنه نبي، وأنا خاتم الأنبياء لا نبي بعدي

“There will come after me thirty great liars, each one of them claiming that he is a prophet and I am the last of the Prophets; there is no Prophet after me.” [1]

So whoever claims Prophethood, or has Prophethood claimed on his behalf, or whoever follows them, then all of them are unbelievers (kuffaar).  And the Muslims have fought against them and have declared them to be unbelievers.  And the last of those whose followers claimed that he was a Prophet in this present time was that Qaadiyaanee.  And these people (the Qaadiyaanee) are called the Ahmadees as an ascription to his name because his name was Ahmad Al-Qaadiyaanee (أحمد القادياني) and the scholars declared him to be an unbeliever (kaafir) and they repelled him from the lands of Islaam and the declared his followers to be unbelievers since this is a denial of Allaah and of His Messenger.  And their being unbelievers is by consensus of the Muslims; no one disagrees about this.

So, it is essential that the Muslim believes that he `alayhis–salaatu was-salaam is the last of the Prophets and Messengers and he is the leader of those having taqwaa (those dutiful to Allaah); meaning, that he is the single example to be followed for those who are obedient and dutiful to Allaah, the Mighty and  Majestic.

There is indeed a fine example for you in Allaah’s Messenger for whoever has hope in Allaah and in the Last Day. (Sooratul-Ahzaab (33), aayah 21)

And as for others besides the Prophet sallAllaahu `alayhi wa sallam, he is only to be followed if he himself is following the Prophet sallAllaahu `alayhi wa sallam.  And as for a person who contradicts the Messenger `alayhis–salaatu was-salaam then it is not permissible to follow him.

Say, “If you truly love Allaah then follow me, then Allaah will love you and forgive you your sins.” (Soorah Aal-`Imraan (3), aayah 31)

So there is no way towards Allaah except by following the Messenger `alayhis–salaatu was-salaam and proceeding upon his way.

As for the term: وسيد المرسلين – “And he is the noblest of the Messengers;” that is him, `alayhis–salaatu was-salaam; he is the noblest of the sons of Aadam just as he `alayhis–salaatu was-salaam said about himself,

‏أنا سيد ولد آدم ولا فخر

“I am the noblest of the sons of Aadam, and that is not boasting.” [2]

By the statement, “I am the noblest of the sons of Aadam, and this is not a boast,” he informed his nation of that as part of giving thanks to Allaah, the Mighty and Majestic, and also so that the Ummah (Nation) should give thanks to their Lord, the Mighty and Majestic, for this favour – that He made its Messenger the noblest of the Messengers.

And the word “sayyid” (سيد – the noblest) means al-muqaddim (المقدم – the foremost one) and al-imaam (الإمام – the leader).  So he is the best of the Messengers `alayhis–salaatu was-salaam and he is their imaam (leader) and he is at the head of them.

And the term: حبيب رب العالمين – “the beloved one of the Lord of the whole of creation,” the term ‘habeeb’ (حبيب) is a term which has a point of criticism against it because it is not sufficient to say (that the Messenger `alayhis–salaatu was-salaam is) ‘habeeb’ (the beloved one).  Rather, he is the ‘khaleel’ – the ‘especially close beloved one’ of the Lord of the creation (خليل رب العالمين).  And khullah (خلة) is more excellent than just mahabbah (محبة – love) because al-mahabbah (love) is of levels and the highest of its levels is al-khullah which is the purest love. And no one attained this level except for two men from the creation: Ibraaheem `alayhis–salaatu was-salaam,

And Allaah took Ibraaheem as a khaleel (especially close beloved one) (Sooratun-Nisaa.  (4), aayah 125)

And likewise, our Prophet `alayhis salaatu was-salaam, because he himself informed about that saying,

إن الله اتخذني خليلًا كما اتخذ إبراهيم خليلًا

“Allaah took me as an especially close beloved one just as He took Ibraaheem as a khaleel (an especially close beloved one).” [3]

So it should not be said about him that he is Habeebullaah – a beloved one of Allaah, because this term is suitable for every believer and there is nothing special for the Prophet sallAllaahu `alayhi wa sallam in it.  But as for being khullah (an especially beloved one), then no one (from this Ummah) shares with him in that.

End of explanation of point [42][4]

[43] وكل دعوى النبوة بعده فغي وهوى‏.

[43]     Every claim to Prophethood after him is erroneous and baseless desires.

The Explanation – Point [43]

This has preceded in the meaning of his being ‘the seal and last of the Prophets’.  So therefore, every claim to Prophethood after him is futile and is unbelief since there will not come any Prophet after our Prophet `alayhis–salaatu was-salaam.  And as for `Eesaa `alayhis–salaatu was-salaam, when he descends at the end of time, then it will not be upon the basis that he is a Prophet and a Messenger, nor upon the basis that he is coming with a new revealed Law.  Rather, he will come upon the basis that he is a Mujaddid (مجدد – Reviver) for the religion of the Messenger of Allaah sallAllaahu `alayhi wa sallam, on the basis that he is one following the Messenger of Allaah sallAllaahu `alayhi wa sallam and he will judge with the Islaamic Sharee`ah (Laws).

End of explanation of point [43]

Footnotes:

[1] This is a hadeeth of  Thawbaan radiyAllaahu `anh and the basis of the hadeeth is in Saheeh Muslim but this full wording is reported by Aboo Daawood and At-Tirmidhee; declared Saheeh (Authentic) by Shaykh Al-Albaanee that Thawbaan radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu ‘alayhi wa sallam said,

لا تقوم الساعة حتى تلحق قبائل من أمتي بالمشركين وحتى يعبدوا الأوثان وإنه سيكون في أمتي ثلاثون كذابون كلهم يزعم أنه نبي وأنا خاتم النبيين لا نبي بعدي

‘The last hour will not be established until some tribes of my nation join with the mushriks and until they worship the idols and there will be in my nation thirty great liars, each one claiming that he is a prophet and I am the seal of the Prophets; there is no Prophet after me’.”

[2] Hadeeth reported by At-Tirmidhee and is a hadeeth of Aboo Sa`eed Al-Khudree radiyAllaahu `anh; declared Saheeh (Authentic) by Shaykh Al-Albaanee.

[3] The hadeeth is reported by Muslim and is a hadeeth of `Abdillaah ibn Mas`ood radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam said,

‏لو كنت متخذًا من أهل الأرض خليلًا لاتخذت ابن أبي قحافة خليلًا، ولكن صاحبكم خليل الله

“If I were to take a specially beloved friend from the people of the earth, I would have taken Ibn Abee Quhaafah (Aboo Bakr) as an especially close beloved friend; however, your companion (meaning himself) is the Khaleel of Allaah.”

[4] Translator’s Side Point: There is a narration that Shaykh Al-Albaanee points out is weak in his notes to At–Tahaawiyyah.  It is a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa and in it is quoted that the Prophet sallAllaahu `alayhi wa sallam himself said,

ألا وأنا حبيب الله ولا فخر

“I am the Habeeb (beloved one) of Allaah and that’s not boasting.”

Shaykh Al-Albaanee rahimahullaah mentions that this narration is da`eef (weak), not authentic.  It is weak because it has the narrator Zam`ah ibn Saalih and also the narrator Salamah ibn Wahraam.

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]

The Lineage of the Prophet ﷺ – Dawud Burbank [Audio|En]

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The following benefit is extracted from  Audio # 13 of Aqeedah Tahawiyyah 


—

[4] Translator’s (Dawud Burbank) Side Point: As for the lineage of the Prophet sallAllaahu `alayhi wa sallam, he was:

Muhammad (محمد) sallAllaahu `alayhi wa sallam ibn `Abdillaah (عبد الله) ibn `Abdil-Muttalib (عبد المطلب) [this was a title and his name was Shaybatul-Hamd (شيبة الحمد)] ibn Haashim (هاشم) [this was a title and his name was `Amr (عمرو)] ibn `Abd Manaaf (عبد مناف) ibn Qusay (قصي) [this was a title and his name was Zayd (زيد)] ibn Kilaab (كلاب)

ibn Murrah (مرة) ibn Ka`ab (كعب) ibn Lu.ay (لؤي) ibn Ghaalib (غالب) ibn Fihr (فهر) ibn Maalik (مالك) ibn An-Nadr (النضر) ibn Kinaanah (كنانة) ibn Khuzaymah (خزيمة) ibn Mudrikah (مدركة) [this was a title and his name was `Amr (عمرو)] ibn Ilyaas (إلياس) ibn Mudar (مضر) ibn Nizaar (نزار) ibn Ma`ad (معد) ibn `Adnaan (عدنان)

This list is taken from the Abridged Seerah of Ibn Katheer:  الفصول في سيرة الرسول صلى لله عليه وسلم. 

Imaam An-Nawawee said in Tahdheeb al-Asmaa. wal-Lughaat (تهذيب الأسماء واللغات), “This lineage here, there is consensus of the Ummah of these names here.”

Likewise, Al-Bukhaaree in a chapter heading of his book brings the lineage of the Prophet sallAllaahu `alayhi wa sallam with these same names here.

So this is by consensus; the lineage of the Prophet sallAllaahu `alayhi wa sallam is preserved, back to `Adnaan.  With regard to the lineage after `Adnaan then there are different sayings.  Some of the scholars withhold and say that they don’t know the lineage in detail any further than that.  Others mention different names with different numbers of names in the list and the verifiers from the scholars say that after `Adnaan, the lineage is not authentic.  All that we know after `Adnaan, is that `Adnaan was a descendent of the Messenger of Allaah, Ismaa.eel `alayhis-salaam, who was the son of the Messenger of Allaah, Ibraaheem `alayhis-salaam, who was the son of Aazar.  And beyond that we don’t know; except that Ibraaheem `alayhis-salaam was a descendent of the Messenger of Allaah, Nooh `alayhis-salaam and that Nooh `alayhis-salaam was a descendent of Aadam `alayhis-salaam.

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]

Muhammad ﷺ is a Messenger to the whole of the jinn and to all of mankind – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah : Point # 44: 

[44] وهو المبعوث إلى عامة الجن وكافة الورى بالحق والهدى، وبالنور والضياء‏.

[44]    And he (sallAllaahu `alayhi wa sallam) is the one sent to the whole of the jinn and to all of mankind with the truth and the guidance and with light and radiance.


—

The Explanation – Point [44]

Likewise, this is what it is obligatory to hold as our creed and belief with regard to the Prophet sallAllaahu `alayhi wa sallam.  It is not sufficient that we merely believe that he is Allaah’s Messenger.  Rather, that he is a Messenger to all of mankind; indeed to the jinn and mankind.  He the Most Perfect said,

And We have not sent you (as a Messenger) except to the whole of mankind, as a bringer of glad tidings and as a warner (Soorah Saba.  (34), aayah 28)

And He also said to him,

Say, “O mankind! I am the Messenger of Allaah to all of you.” (Sooratul-A`raaf (7), aayah 158)

So his Messengership was to all of mankind and this was something particular to him `alayhis–salaatu was-salaam.  So he was a Messenger to all of mankind and obedience to him is obligatory upon the whole of the creation – their Arabs and their non-Arabs, the black of them and the white of them, mankind of them and the jinn of them.  So, everyone whom the call of the Messenger `alayhis–salaatu was-salaam reaches, then it is obligatory upon him to obey him and to follow him.  So whoever agrees that he (Muhammad sallAllaahu `alayhi wa sallam) is the Messenger of Allaah to the Arabs in particular, as is said by a group of the Christians who say that he was indeed the Messenger of Allaah, but to the Arabs in particular, and they deny that he was a Prophet to anyone else; then this is kufr (disbelieving) in Allaah, the Might and Majestic, and it is a denial of what Allaah the Mighty and Majestic said and a denial of His Messenger.  So, Allaah said,

And We have not sent you except to the whole of mankind, as a bringer of glad tidings and as a warner (Soorah Saba.  (34), aayah 28)

And He, the One free of all imperfections, said,

Blessed is the One Who sent down the Criterion (the Qur.aan) upon His slave (Muhammad sallAllaahu `alayhi wa sallam) so that he should be a warner to the whole of mankind and jinn (Sooratul-Furqaan (25), aayah 1)

So his Messengership is universal.

And he, `alayhis–salaatu was-salaam said,

“A Prophet used to be sent to his own people in particular, whereas I have been sent to the whole of mankind.” [1]

Allaah’s Messenger sallAllaahu `alayhi wa sallam wrote letters to the kings of the different lands, calling them to Islaam; so this shows that he was a Messenger sent to the whole of the people of the earth.  And he was commanded with fighting jihaad until the people entered into Islaam; so this shows that his Messengership `alayhis–salaatu was-salaam was universal.  So it is obligatory to believe that.

So it is obligatory with regard to him (sallAllaahu `alayhi wa sallam), to hold these beliefs:

Firstly: That he (sallAllaahu `alayhi wa sallam) is the slave of Allaah and His Messenger.

Secondly: That he is the last of the Prophets; there is no Prophet after him.

Thirdly: That his Messengership was universal, covering all of mankind and jinn.

And the proof that his Messengership was universal to mankind is the aayaat which have preceded[2].  And also the fact that the Prophet sallAllaahu `alayhi wa sallam wrote the letters.

And as for his Messengership being universal to the whole of the jinn, then in accordance with the saying of Allaah, the Most High,

And (remember) when We sent a group of the jinn to you who listened to the Qur.aan.  So when they attended it, they said (to each other), “Be silent in order to listen!” So when he (sallAllaahu `alayhi wa sallam) finished reciting, they (the jinn) went back to their people as warners (of Allaah’s punishment upon those who disbelieve).  They said, “O our people! We have heard a Book sent down after (the Book of) Moosaa, confirming the Books which came before it.  It guides to the truth and to the Straight Path.  “O our people, respond to the Messenger of Allaah who calls you to obedience to Allaah. (Sooratul-Ahqaaf (46), aayaat 29-31)

Meaning: Muhammad `alayhis–salaatu was-salaam.

And in the saying of Allaah, the Most High,

Say, “It has been revealed to me that a group of the jinn listened and said, ‘We have heard an amazing Qur.aan; it guides to Right Guidance, so we have believed in it.’” (Sooratul-Jinn (72), aayaat 1-2)

So this proves that his Messengership covered the jinn.  So the Prophet sallAllaahu `alayhi wa sallam was sent to all of the people of the earth – mankind of them and the jinn of them.  So whoever truly believes (has eemaan) in him, then he will enter Paradise and whoever does not truly believe in him will enter the Fire, whether it be from mankind or from the jinn.  And his saying, “(that he was sent) with light and with radiance;” these two words (an-noor and ad–diyaa.) have the same meaning and the Prophet sallAllaahu `alayhi wa sallam was sent with each of these (light and radiance).  Allaah the Most High said,

O Prophet! We have sent you as a witness, and as a bringer of good tidings, and as a warner, and as a caller to Allaah by His Permission, and as a shining lamp. (Sooratul-Ahzaab (33), aayaat 45-46)

End of explanation of point [44][3]

Footnotes:

[1] Hadeeth reported by Al-Bukhaaree as hadeeth no.  335 and 438 and also reported by Muslim with the wording,

وبعثت إلى كل أحمر وأسود‏

“And I have been sent to every red person and black person (i.e.  everyone);”

from a hadeeth of Jaabir ibn `Abdillaah radiyAllaahu `anhumaa.

[2] Soorah Saba. (34) aayah 28, Sooratul-A`raaf (7) aayah 158, Sooratul-Furqaan (25) aayah 1

[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah said, “I say, and from the misguidance of the Qaadiyaanees is their denying the jinn as being a separate creation to humans.  And they twist the meaning of all the aayaat and the ahaadeeth which clearly state the existence of the jinn, and which state that they are different to mankind, in creation.  They twist the meaning and instead, they give the understanding that the jinn are actually mankind themselves, or a particular group of mankind; they even say that Iblees was an evil person.  How misguided these people are!”

Points discussed in this excerpt include:

  • It does not suffice for us to believe that the Messenger sallAllaahu `alayhi wa sallam was merely Allaah’s Messenger. Rather, He is a Messenger to all mankind and jinn.
  • Obedience to him sallAllaahu `alayhi wa sallam is obligatory upon the whole of the creation as his Messengership is universal.
  • It is kufr (disbelief) to believe that he sallAllaahu `alayhi wa sallam was a Messenger sent only to the Arabs.
  • It is obligatory to believe that: (1) he is the slave of Allaah and His Messenger, (2) he is the last of the Prophets and there is no Prophet after him and (3) his Messengership was universal to all mankind and jinn.
  • Whoever truly believes in him will enter Paradise, and whoever does not, will enter the Fire.

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]

Some Of The Names Of The Prophet Muhammad SallAllaahu Alayhi Wa Sallam – Dawud Burbank [Audio|En]

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Aqeedah Tahawiyyah : Point # 41

         وأن محمدًا عبده المصطفى، ونبيه المجتبى، ورسوله المرتضى‏.

[41]     And that Muhammad is His chosen slave and His selected Prophet and His Messenger whom He is pleased with.

The Explanation – Point [41] continued [1][2]


—

Footnotes:

[1] Translator’s Side Point: Ibn Al-Qayyim rahimahullaah in his book Jalaa.ul-Afhaam (جلاء الأفهام) made an important point that with regard to the names of the Messenger sallAllaahu `alayhi wa sallam, that just as we have a principle with regard to the Names of Allaah the Most High, that all of Allaah’s Names have along with them an Attribute (contrary to what some of the Mu`tazilah and the Jahmiyyah and their like say); the same point applies to the names of the Prophet Muhammad sallAllaahu `alayhi wa sallam – his names are not just merely names; all his names are also characteristics found in him.

[2] Translator’s Side Point: Some of the names of the Prophet sallAllaahu `alayhi wa sallam are as follows:

  1. Muhammad (محمد) sallAllaahu `alayhi wa sallam – the praiseworthy one and also the one who praises abundantly. Amongst the evidences is the aayah,

Muhammad is but a Messenger and many Messengers have passed away before him
(Soorah Aal-`Imraan (3), aayah 144)

And likewise the aayah,

Muhammad is not the father of any of your men
(Sooratul-Ahzaab (33), aayah 40)

And likewise, in Soorah Muhammad (47), aayah 2 and Sooratul-Fath (48), aayah 29 the name Muhammad is mentioned for the Prophet sallAllaahu `alayhi wa sallam and in many, many ahaadeeth.

  1. Ahmad (أحمد) – the most praiseworthy one. An evidence for that is one aayah in the Qur.aan, in the saying of `Eesaa `alayhis-salaam when he foretold of the coming of a Prophet that would come after him,

a Messenger bringing glad tidings, who will come after me; his name will be Ahmad
(Sooratus-Saff (61), aayah 6)

  1. Al-Maahee (الماحي) – the one who eliminates or wipes away; meaning, the one through whom Allaah wipes away unbelief. The evidence for this name is the hadeeth of Jubayr ibn Mut`im radiyAllaahu `anh.
  2. Al-Haashir (الحاشر) – the first one to be resurrected and the one after whom the rest of the people would be resurrected. The evidence is the same hadeeth of Jubayr ibn Mut`im radiyAllaahu `anh reported by Al-Bukhaaree and Muslim.
  3. Al-`Aaqib (العاقب) – the last Prophet. The proof being the same hadeeth.
  4. Al-Muqaffaa (المقفى) or Al-Muqaffee (المقفي) – the one who follows on from the previous Messengers and is the final one of them. The evidence for that is the hadeeth of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh, reported by Muslim.
  5. Nabeeut-Tawbah (نبي التوبة) – the Prophet of repentance; the one through whom Allaah opened the gate of repentance to His servants. The proof being the same hadeeth of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh.
  6. Nabeeur-Rahmah (نبي الرحمة) – the Prophet of mercy; the one whom Allaah sent as a mercy to the creation. The evidence is the hadeeth of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh.
  7. Nabeeul-Malhamah (نبي الملحمة) – the Prophet of slaughter or wars; the one sent to fight against the enemies of Allaah. The evidence of this is the hadeeth of Hudhayfah radiyAllaahu `anh reported by Tirmidhee in his Shil.
  8. An-Nabeeul-Mustafaa (النبي المصطفى) – the chosen Prophet. The evidence being a hadeeth of `Awf ibn Maalik Al-Ashjaa`ee radiyAllaahu `anh.

Along with these names, some of the scholars mention that Allaah has described the Prophet sallAllaahu `alayhi wa sallam with a number of attributes and titles in the Qur.aan.  Amongst the titles given to the Prophet sallAllaahu `alayhi wa sallam in the Qur.aan are:

  • `Abdullaah (عبد الله) – the slave of Allaah
  • `abd (عبد) – a slave
  • rasool (رسول) – a Messenger
  • nabee (نبي) – a Prophet
  • ummee (أمي) – unlettered
  • shaahid (شاهد) – a witness,
  • mubashshir (مبشر) – a bringer of glad tidings
  • nadheer (نذير) – a warner and a caller to Allaah by His Permission
  • siraajan muneeraa (سراجا منيرا) – a shining lamp
  • ra’oofan raheemaa (رؤوفا، رحيما) – compassionate and merciful
  • mudhakkiran (مذكّرا) – one who reminded the people of their Lord
  • rahmah (رحمة) – a mercy
  • ni`mah (نعمة) – a favor
  • haadee (هادي) – a guide

These are titles and attributes mentioned in the Qur.aan with regard to the Messenger sallAllaahu `alayhi wa sallam and other scholars mention many others besides these.

With regard to the ahaadeeth that were evidences for the names, they are:

  1. The hadeeth of Jubayr ibn Mut`im radiyAllaahu `anh who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

لي خمسة أسماء: أنا محمد، وأحمد، وأنا الماحي الذي يمحو الله بي الكفر، وأنا الحاشر الذي يحشر الناس على قدمي، وأنا العاقب

‘I have five names: I am Muhammad and Ahmad and I am Al-Maahee – the one through whom Allaah wipes away unbelief, and I am Al-Haashir – the one whom the people will be resurrected after me, and I am Al-`Aaqib – the last Prophet.’”

 Reported by Al-Bukhaaree as hadeeth 3532 and also by Muslim.

  1. The hadeeth of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh who said,

كان رسول الله صلى الله عليه وسلم يسمي لنا نفسه أسماء.  فقال: “أنا محمد، وأحمد، والمقفي، والحاشر، ونبي التوبة، ونبي الرحمة”

“Allaah’s Messenger sallAllaahu ‘alayhi wa sallam used to call himself different names to us.  So he said, ‘I am Muhammad and Ahmad and Al-Muqaffee (the one who came at the end of all the Prophets before) and Al-Haashir (the first one to be resurrected) and Nabeeut-tawbah (the Prophet of repentance) and Nabeeur-rahmah (the Prophet of mercy).’”

Reported by Muslim.

  1. The hadeeth of Hudhayfah radiyAllaahu `anh who said, “I met the Prophet sallAllaahu ‘alayhi wa sallam on one of the paths of Al-Madeenah; so he said,

أنا محمد وأنا أحمد وأنا نبي الرحمة ونبي التوبة وأنا المقفي وأنا الحاشر ونبي الملاحم

“I am Muhammad and I am Ahmad and I am the Prophet of mercy and the Prophet of repentance and I am the one who comes last after the other Prophets and I am the one who will be resurrected first and the Prophet of wars or slaughter.”

Reported by Tirmidhee in his Shamaa.il and declared Hasan (Good) by Shaykh Al-Albaanee.

  1. The evidence for the last name, “An-Nabee Al-Mustafaa” (the chosen Prophet) is a slightly longer hadeeth. It is an incident which happened in Al-Madeenah.  Shaykh Al-Albaanee declared the hadeeth authentic (Saheeh) in his checking of Ibn Katheer’s Seerah.  The hadeeth is reported by Imaam Ahmad in his Musnad from `Awf ibn Maalik Al-Ashjaa`ee radiyAllaahu `anh who said,

“The Prophet sallAllaahu `alayhi wa sallam went off one day and I was with him until we entered a church (synagogue) of the Jews in Al-Madeenah on a festival day of theirs and they disliked that we should enter upon them.  So he, sallAllaahu `alayhi wa sallam, said to them,

‘O company of Jews, show me twelve men who bear witness that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and then Allaah will remove the anger that He has upon them from every Jew beneath the sky.’

So they were silent, none of them answered him.

Then he repeated it to them but none of them answered him. So he said, ‘You have refused.  So by Allaah, I am certainly Al-Haashir (the one who will be resurrected first) and I am Al-`Aaqib (the last Prophet), and I am An-Nabeeul-Mustafaa (the chosen Prophet) whether you believe or whether you reject me’.”

The companion said, “Then he departed and I was with him until we had almost gone out (of the church of the Jews) when a man said from behind us, ‘Remain where you are O Muhammad.’ So that man said, ‘O company of Jews, what sort of person do you know me to be amongst you?’

They said, ‘By Allaah, we do not know there to have been any man amongst us who knew the Book of Allaah better than you do, nor anyone having more religious knowledge than you do, nor than your father before you, nor than your grandfather before your father.’

He said, ‘Then I testify in his favor that By Allaah! He is the Prophet of Allaah who you find mentioned in the Tawraat.’

So then they said, ‘You have lied’ and they rebutted his saying and spoke evil of him.

So Allaah’s Messenger sallAllaahu `alayhi wa sallam said, ‘You people have lied; your speech will never be accepted.  You have just been praising him as you have done with good, but when he believed then you declared him to be a liar and you said about him what you said.  So you speech will never be accepted.’”

The companion said, “So the three of us went out – Allaah’s Messenger sallAllaahu `alayhi wa sallam, myself and `Abdullaah ibn Salaam (the Jew who just entered into Islaam). No one else from the Jews believed.

And Allaah the Most High sent down concerning him,

Say, “Do you see, if it is indeed from Allaah and you disbelieve in it, when a witness from Banoo Israa.eel witnesses to the like of it and he believes in it, but you people reject haughtily.” Then Allaah does not guide an unbelieving, wrongdoing people.

(Sooratul-Ahqaaf (46), aayah 10)

Shaykh Al-Albaanee said the hadeeth is Saheeh (authentic).

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]

Are there any Remnants from the Prophet? – Shaykh Rabee’ ibn Haadee

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هل بقي من آثار النبي شيء؟
by Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya

—

Shaykh Rabee al-Madkhali was asked: 

Are there any remnants from the Prophet?

The Answer :

There is nothing now from the remnants of the Prophet -alayhi as Sallat wa sallam. Whoever claims that there remains something from his belongings then he is a liar and a crazy foolish person!

We visited India and found people who claimed that they had a hair of the Prophet -alayhi as Sallat wa sallam. They are liars and they are cheaters.

We saw, I think it was either in Pakistan or in Bangladesh a Masjid, where they claimed they had the foot print of the Prophet – sallAllaahu alayhi wa sallam.

Also in Delhi there was a Masjid and the Imam was a Bukhari and he had a lot of influence.

Non-Muslim European men and women who were barely dressed would visit this Masjid.  They would go to a place in the Masjid and this Bukhari person would say:

‘At this place is a remnant of the Prophet -alayhi as Sallat wa Sallam.’

It had the like of a dome built over it. You see shameless women and men gathering to view the footprint of the Prophet -alayhi as Sallat wa sallam.

So I saw this evil and I came to this Imam to advise him and I said: ‘You people claim that the Prophet -alayhi as Sallat wa sallam – came to this place and this is his remnant/sign? ‘

He replied: the people say such-and-such.

I said to him: ‘O Brother we read history and came to know that the Messenger -alayhi as Sallat wa sallam- was taken up to the heavens, he went from Makkah to Madinah and he went out for battles to well known areas and he went to Tabuk, but we did not find in history that the Messenger came to Delhi and stood at this place! !

He was going around in circles. . . . then I spoke to his father when he came – and I had a Salafi with me translating – his father said about me: ‘This is bad manners’ [i.e. towards the Prophet’s hair.]

Then this Salafi who was with me informed me:

‘That when King Saud -rahimullaah- visited India and came to Banaras  which is the main center idols and deities – this place Banaras is like Makkah –  In this place they have many idols,  so when they heard that he will visit this place they covered these idols – I swear by Allaah they covered them up – why ? Out of fear of Tawheed.

Then he came to this Masjid to pray and they said to him: Here is the footprint of the Prophet -sallAllaahu alayhi wa sallam- so he quickly left that place and came to know that this is foolishness.

The person who singles out Allaah alone has knowledge and insight, he has understanding, the people of Bida have stupidity, ignorance and foolishness or evilness. May Allaah bless you. So there are many claimants.

In Turkey they claim that the Prophet’s hair is present there,  some of the people claim that the Mus’haf which Ali -radiAllaah anhu- wrote with his hand is present etc….. these are lies.

The Sunnah of Allaah regarding these things is that they pass away and cease to exist, this is the Sunnah which Allaah -Subhanahu wa Ta’ala- placed.

O Allaah send praise and security upon Muhammad, upon his family and his Companions.

[Taken from:  http://www.rabee.net/show_fatwa.aspx?id=50]

Urdu Audio: 20 kya nabi athaar koi cheez baqi hai 1437

English PDF Download: Day 20 – Are there any Remnants from the Prophet?
Urdu PDF Download: 20 kya nabi athaar koi cheez baqi hai 1437

Posted from: https://followingthesunnah.wordpress.com/2016/06/26/day-20-are-there-any-remnants-from-the-prophet/

Relics of Muhammad, The Prophet’s Hair, hair of prophet mohammed

The Correct Creed Regarding the Family of the Prophet (Ahlul Bayt) – Dr. Saleh As-Saleh [Audio|En]

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Bismillaah

Ibn `Umar (May Allah be pleased with them) reported: Abu Bakr (May Allah be pleased with him) said: “Show reverence to Messenger of Allah (sallallaahu ’alayhi wa sallam) by honouring the members of his family.” [Al-Bukhari].

Yazid bin Haiyan reported: I went along with Husain bin Sabrah and `Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him, “Zaid, you acquired great merits, you saw Messenger of Allah (sallallaahu ’alayhi wa sallam), listened to him talking, fought by his side in (different) battles, and offered Salat (prayer) behind him. Zaid, you have indeed earned great merits. Could you narrate to us what you heard from Messenger of Allah (sallallaahu ’alayhi wa sallam)?” Zaid said, “By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (sallallaahu ’alayhi wa sallam), so accept what I narrate to you, do not compel me to narrate what I fail to narrate”. He then said, “One day Messenger of Allah (sallallaahu ’alayhi wa sallam) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him, and exhorted (us) and said, `Amma Ba`du. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I will respond to Allah’s Call, but I am leaving with you two weighty things: the first is the Book of Allah, in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.’ He exhorted (us to hold fast) to the Book of Allah and then said, `The second is the members of my household, I remind you (to be kind) to the members of my family. I remind you (to be kind) to the members of my family. Husain said to Zaid, “Who are the members of his household, O Zaid? Aren’t his wives the members of his family?” Thereupon Zaid said, “His wives are the members of his family. (But here) the members of his family are those for whom Zakat is forbidden”.  He asked, “Who are they?” Zaid said, “Ali and the offspring of `Ali, `Aqil and the offspring of `Aqil and the offspring of Ja`far and the offspring of `Abbas.” Husain asked, “For all of them the acceptance of Zakat is forbidden?” Zaid (May Allah be pleased with him) said, “Yes”.

[Sahih Muslim].

[Source for above hadiths: Riyad-us-saliheen Darussalam English Translation]

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

Related Links: 

The Condemnation of the People of Knowledge for the Dome Built upon the Grave of the Messenger of Allaah صلى الله عليه و سلم – Shaykh Muqbil

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Part 7 : The Condemnation of the People of Knowledge for this Dome

There is no doubt that the people of knowledge – may Allaah have mercy on them – condemn what has been prohibited by the Sharia’. Some of them have clearly mentioned their condemnation and some of them -perhaps- have remained silent, since what is known is that there is no advantage to this speech.

Perhaps they took into account the permissibility of remaining silent because of the saying of the Messenger of Allaah – sallAllaahu alayhi wa sallam – to ‘Aeysha -radiAllaah anhu:

‘If it were not that your people had recently left kufr (disbelief) I would have rebuilt the house (Ka’ba) on the foundations upon which Ibraheem built it.’

[Agreed upon by Bukharee and Muslim]

What is understood is that those who openly mentioned their condemnation fulfilled what Allaah had made obligatory upon them, which is advising for the sake of Islaam and the Muslims.

The following are some of those who condemned the building of this dome.

Shaykh ul-Islaam Ibn Taymeeyah – may Allaah have mercy on him – said in his book ‘Iqtidaa Siraat ul-Mustaqeem’ :

‘…….And this is why, when his apartment was built in the time of the Tabieen (the followers of the Companions) – I would sacrifice my mother and father for him – sallAllaahu alayhi wa sallam- that they left the top of it as a skylight towards the sky. And it was like that until recent times, with wax placed upon it and rocks on its edges which held it together.

The roof was projecting upwards towards the sky and it was like that at the time the masjid and the mimbar (pulpit) were burnt down in the year six hundred and fifty odd. The fire was so severe in the land of the Hijjaz that it lit up the necks of the camels in Basra. After that came the fitnah (trial) of the Tartars in Baghdad and other Fitn (trials) also came.

Then the Masjid was re-built as it had originally been, as was the roof, and a wooden wall was introduced around the apartment. Then, after a number of years, the dome was erected on the roof whilst there were those who condemned it.’

As-Sanaani – may Allaah have mercy on him – said in ‘Tatheer al-I’tiqaad’ :

‘If you say: This is the grave of the Messenger – sallAllaahu alayhi wa sallam, a great dome has been built upon it and a lot of money has been spent on it. Then, I say that this is major ignorance of the reality of the situation.

Without doubt this dome was not built by the Messenger – sallAllaahu alayhi wa sallam, nor by his Companions, nor by their successors (Tabieen), nor the followers of the successors, nor the scholars of the Ummah – the Imaams of his people.

Rather, this dome was imposed on his grave – sallAllaahu alayhi wa sallam – and was built by one of the latter kings of Misr (Eygpt), Qaloon as-Salihee, more well known as king al-Mansoor in the year 678.’

He mentioned it in: ‘Tahqeeq an-Nasraah bi Talkheehs mu’aalim Dar al-Hijrah’ and these matters are issued by the governments and not based upon evidences from the text.

Shaykh Hussain bin Mahdi an-Nuaymi mentions, in his book ‘Ma’arij alAlbaab’, the statements of some of those who were tried as a result of taking the dome of the Messenger – sallAllaahu alayhi wa sallam – as sanction for the permissibility of building all domes. A Mufti states, ‘From what is well known is that the Messenger – sallAllaahu alayhi wa sallam – had a dome, just like the ‘Aawliya of Madeenah and the ‘Aawliya of the rest of the different cities. Building domes is the fashion in every era; it is believed that having a dome is the cause of receiving blessings.

An-Nuaymi – may Allaah have mercy on him – commented by saying:

‘I say: if this is the case, then what about the fact that the Messenger – sallAllaahu alayhi wa sallam, warned against this, he cautioned and cleared his blessed and pure self – sallAllaahu alayhi wa sallam from what you did. You did exactly what he specifically prohibited. Was it not sufficient for you that you opposed his command? This (alone) is evidence against yourselves. You were forward in the presence of the Messenger (ie his statement). Did he – sallAllaahu alayhi wa sallam – allude to any of what you hold permissible? Was he pleased with that or did he not prohibit this? As for your belief of blessings descending, then this is from yourselves and not from Allaah, and Allaah has refuted you.

When the Ikhwaan – may Allaah have mercy on them – entered Madeenah at the time of AbdulAzeez – may Allaah have mercy on him -, it was of great importance to them to remove the dome. If only they had done so, but they – may Allaah have mercy on them – feared that the fitnah from the Qubooreeyeen (the sect of grave-worshippers) would be greater than removing the dome i.e. that removing an evil might lead to something more evil.

Look how many false arguments the Qubooreeyeen have when they are called to remove these domes, some of which are similar to al-Laat, Uzza and Habil.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance. – sallAllaahu alayhi wa sallam

The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – sallAllaahu alayhi wa sallam. By the Shaykh, Muhadith of the land of Yemen Muqbil bin Hadi al-Waadi’ee. Translated by Abbas Abu Yahya

Read the full eBook :
The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil

Requesting Forgiveness from the Prophet صلى الله عليه و سلم ? – Abbas Abu Yahya

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–

هـل نـسـتـغـفـر النبي؟

Translated & Compiled By Abbas Abu Yahya

What has been said about the Ayaah:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

1 – Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘From the people there are those who interpret the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>> [Nisa: 64]

They say : ‘If we seek forgiveness from the Messenger after his death then we are of the status of those who sought forgiveness from amongst the Companions.’  However, with this statement they oppose the Ijmaa (consensus) of the Companions and those who succeeded them with goodness and the rest of the Muslims, since not a single one of them sought from the Prophet –sallAllaahu alayhi wa sallam– after his death that he intercede for them. Nor did they ask him anything and not a single one of the Imams mentioned this in their books.’

[Majmoo al-Fatawa 1/190]

2 – Shaykh Allaama Saddeeq Hasan Khan (d. 1307 A.H.) said about this Ayaah :

‘This ‘visiting/coming to the Prophet’ is specific to his  –sallAllaahu alayhi wa sallam–  life time, and this does not mean that ‘this visiting /coming to’ is to  the enlightened place where he is buried after his death  –sallAllaahu alayhi wa sallam.  What indicates to this is what is mentioned in this Ayaah, as is affirmed in the book: ‘Saarim al-Munky’. This is why none from the Salaf of the Ummahand their Imams, not from  the Companions, Successors, nor from those who followed them in goodness ever took this extreme possibility [of seeking forgiveness from the Prophet –sallAllaahu alayhi wa sallam– after his death.]

[Fath al-Bayan fee Maqasid al-Qur’aan 2/315]

3 – Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr said:

‘As for the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then this Ayaah is in regard to the Munafiqeen, this becomes clear from what preceded this Ayaah and what came after it. ‘Coming to’ the Prophet  –sallAllaahu alayhi wa sallam– is specific to, in his lifetime. What is established in ‘Saheeh al-Bukhari’ from the Hadeeth of ‘Aeysha –Radhi Allaahu anha–that when she said: ‘O my head is hurting!’ The Messenger of Allaah –sallAllaahu alayhi wa sallam– said to her:

ذَاكِ لَوْ كَانَ وَأَنَا حَىٌّ، فَأَسْتَغْفِرُ لَكِ، وَأَدْعُو لَكِ

‘If you die and I am alive then I will seek forgiveness for you and I will pray for you. . . ‘

If the Prophet –sallAllaahu alayhi wa sallam– was to seek forgiveness for anyone after his death then there would not have been a difference between him dying before her or her dying before him. Some of the people of Bida’ claim that which is much more than that, which is that the Prophet  –sallAllaahu alayhi wa sallam– brought his hand out of the grave and shook hands with one of the followers of the people of Bida’. What clearly invalidates this, is that the likes of this never occurred for the Companions –Radhi Allaahu anhum– and they are the best of this Ummah.  The Prophet  –sallAllaahu alayhi wa sallam– said :

أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَأَوَّلُ مَنْ يَنْشَقُّ عَنْهُ الْقَبْرُ وَأَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ

‘I am the leader of the son of Adam on the Day of Judgement and I am the first for whom the grave will be opened and I am the first to intercede and the first to be interceded.’ [Muslim] And this opening of the grave will be when the resurrection takes place. Allaah Ta’ala said :

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ

<< Then (again), surely, you will be resurrected on the Day of Resurrection. >>[al-Muminun : 16]

[Butlaan Qisatay by AbdurRahmaan al-Umaysaan p.179-180]

Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr also said:

‘As for the saying of Allaah -Tabarak wa Ta’ala:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then the intent is not approaching his grave  –sallAllaahu alayhi wa sallam– after his death, but rather the intent is come to him during his lifetime  –sallAllaahu alayhi wa sallam– just as the Companions–Radhi Allaahu anhum– understood it.  I clarified this is in a booklet called ‘The Importance of Tawheed al-Eebaadah’ (p.69) where I said:

‘The inmates of graves are visited and Dua is sought for them and they are not supplicated to. Allaah is requested for them and nothing is requested from them, not Dua’ nor cure nor to achieve benefit nor to repel harm. Since this is indeed requested from Allaah, Allaah -Subhanahu wa Ta’ala- is the One Who is supplicated to and to have hope in. Dua is made for anyone other than Allaah and is not supplicated to, the proof for this is that the Companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to request from him to make Dua during his lifetime and he would make Dua for them. After his death  –sallAllaahu alayhi wa sallam–  during his life of the Barzakeeyah they would not go to his grave  –sallAllaahu alayhi wa sallam–  and requested Dua from him. This is why  when the drought occurred at the time of Umar –Radhi Allaahu anha– he requested Dua for rain from al-Abbas–Radhi Allaahu anha– and Umar requested him to make Dua’.

Indeed Bukhari collected in his book from Anas that Umar bin al-Khattab used to request Dua for rain from al-Abbas bin AbdulMuttalib, if there was a drought and he would say: ‘O Allaah indeed we used to come closer to You (make Tawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You [Allaah] would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So if the request for Dua from the Prophet  –sallAllaahu alayhi wa sallam– after his death was permissible Umar –Radhi Allaahu anha– would not have turned away from it and requested Al-Abbas to make Dua’ for rain.

[al-Eedhah wa Tibyeen fee Hukm al-Isteeghatha bil Amwaat wal Ghaibeen Page 33-34 ]

Posted with Permission from :
Day 18 – Bite Size Ramadan – 1437 A.H. – Miraath Publications
https://followingthesunnah.wordpress.com

The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 30
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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

ومعنى شهادة أن محمدا رسول الله : طاعته فيما أمر ، وتصديقه فيما أخبر ، واجتناب ما عنه ﻧﻬى وزجر، وأن لا يعبد الله إلا بما شرع

The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ is to obey him in whatever he commanded, to believe in the truth of whatever he informed of, and to avoid whatever he forbade and prohibited, and that Allaah is not to be worshipped except with that which He legislated.38

[38]: Shaykh Salih Al-Fawzan’s Explanation:

The testification that ‘Muhammad is the Messenger of Allaah’ has a meaning and something which it necessitates; it is not just a mere saying to be said. So its meaning is that you acknowledge with your tongue and heart that he is the Messenger of Allaah. You say it with your tongue and you hold it as your creed and belief with your heart that he is Allaah’s Messenger sallallaahu ‘alaihi wa sallam.

As for testifying it upon the tongue whilst denying it in the heart, then this is the way of the hypocrites just as Allaah informed us about them in His saying:

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

اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَن سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ

When the hypocrites come to you (O Messenger of Allaah sallallaahu ‘alaihi wa sallam), they say: ‘We bear witness that you are indeed the Messenger of Allaah.’ Allaah knows that you are certainly His Messenger and Allaah bears witness that the hypocrites are certainly liars. They take their oaths as a cover to shield themselves. [63:1-2]

They make their oaths, meaning their testimonies, a screen to conceal them. They block and prevent people from Allaah’s Path. So this shows that saying it upon the tongue is not sufficient.

Likewise believing in the heart whilst not saying it upon the tongue for one who is able to speak will also not suffice. This is because the mushrikoon (the people of shirk) used to know that he was Allaah’s Messenger, however, they obstinately refused just as He the Most High said:

قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ

We certainly know that that which they say grieves you (O Messenger of Allaah sallallaahu ‘alaihi wa sallam): however, they do not believe you to be a liar. But rather, the Dhaalimoon just outwardly reject the signs of Allaah. [6:33]

So in their hearts, they acknowledge his Messenger-ship and they know that he is indeed Allaah’s Messenger. However, they were prevented with haughtiness and obstinacy from affirming his Messenger-ship (upon their tongues).

Likewise, they were prevented by  envy as is the case with the Jews and the Arab mushriks. Aboo Jahl ‘Amir bin Hishaam used to acknowledge and say: We and Banoo Haashim used to be equal in all matters. However, now they say: From us has come a Messenger and there is no Messenger from us. How could we bring out a Messenger?

So therefore, they deny his Messenger-ship out of envy towards Banoo Haashim.[1] Aboo Taalib said in his poem:

And I certainly know that the religion of Muhammad

is the best of the religions of the people. 

If it were not for the fear of being rebuked or abused

He would have found me clearly embracing that 

So, he acknowledged in his heart the Messenger-ship of Muhammad, however zealousness for his own people from the days of ignorance prevented him. So, he did not reject the religion of ‘Abdul-Muttalib which was the worship of idols. Therefore, they acknowledged his Prophet-hood in their hearts. But acknowledgement in the heart that he is the Messenger is not sufficient. Rather, it is essential that the person (also) states it with his tongue.

Then, it is not sufficient that a person states it upon his tongue and acknowledges it with his heart, rather a third matter is essential which is to follow the Messenger sallallaahu ‘alaihi wa sallam. Allaah the Most High said with regard to him:

فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ

So those who believe in him (Muhammad sallallaahu ‘alaihi wa sallam), honor him, aid him, and follow the light which he was sent down with, they are the successful ones. [7:157]

Even if a person were to aid him to the extent that Aboo Taalib did, and defend him whilst knowing that he is Allaah’s Messenger, however he does not follow him, then he will not be a Muslim unless and until he follows him.

This is why the Shaykh (Muhammad bin ‘Abdul-Wahhaab) said: The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ is to obey him regarding whatever he commanded, to believe in his truthfulness with regard to whatever he informed of, and to avoid whatever forbade and prohibited, and that Allaah is not worshipped except with that which He legislated.

So there has to be, along with acknowledgement of his Messenger-ship outwardly, inwardly and in belief, there has to be following of him sallallaahu ‘alaihi wa sallam.

And that is summarized in these four phrases which the Shaykh (rahimahullaah) mentioned:

First: To obey him in whatever he commanded. Allaah the Majestic and Most High says:

مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ

Whoever obeys the Messenger has indeed obeyed Allaah. [4:80]

And He the Perfect says:

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ

And We did not send a Messenger except that he should be obeyed by the Permission of Allaah. [4:64]

So He joined obedience to the Messenger along with obedience to Him, He the Perfect and Most High. And He joined disobedience to the Messenger to disobedience to Him:

And whoever disobeys Allaah and His Messenger, then there will be for him the Fire of Hell. They will remain forever in it. [72:23]

And He said:

وَإِن تُطِيعُوهُ تَهْتَدُوا

And if you obey him, you will be rightly guided. [24:54]

And He said:

وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

 And obey the Messenger so that you may receive mercy. [24:56]

So it is essential to obey him sallallaahu ‘alaihi wa sallam. The person who bears witness that he is the Messenger of Allaah, then it becomes binding upon him to obey him regarding whatever he commanded. This is because of His saying He the Most High:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

And whatever the Messenger gives you, then accept it. And whatever he forbids you from, then desist. [59:7]

And His saying:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

So let those who oppose his command, beware lest a trial befall upon them or a painful punishment. [24:63]

Who oppose his command: Meaning: the command of the Messenger. So therefore, it is essential to obey the Messenger sallallaahu ‘alaihi wa sallam.

Second: Believing in the truth of whatever he informed of because the Messenger sallallaahu ‘alaihi wa sallam informed of many matters of the hidden and the unseen. He informed about Allaah, the angels, and he informed about matters which are not present and matters of the future with regard to the establishment of the Hour, the signs of the Hour and Paradise and the Fire. And he informed about matters of the past with regard to the conditions of the previous nations. So it is essential to attest to the truth of whatever he informed of because it is true, there is no falsehood in it. He the Most High said:

وَمَا يَنطِقُ عَنِ الْهَوَىٰ

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

He does not speak from his own desires, it is just revelation sent. [53:3-4]

The Messenger sallallaahu ‘alaihi wa sallam did not speak with these reports or with these commands or prohibitions – he did not speak with anything from his own self ‘alaihisalaatu wassalaam. He only spoke through revelation from Allaah the Mighty and Majestic. So therefore, what he reported is true and whoever does not believe him with regard to which he informed of, then he is not a believer and he is not truthful in his testification that he is the Messenger of Allaah. How can a person testify that he is indeed the Messenger of Allaah and then disbelieve in what he narrates? How can he bear witness that he is Allaah’s Messenger and then not obey his command?!

Third: Avoiding whatever he forbade and prohibited. Keep away from whatever the Messenger sallallaahu ‘alaihi wa sallam forbade. He forbade you from many sayings, actions, and characteristics and he sallallaahu ‘alaihi wa sallam would not forbid anything at all unless it contained harm and evil. He would not command something except something containing good and righteousness. So if the servant does not avoid that which Allaah’s Messenger sallallaahu ‘alaihi wa sallam prohibited, then he is not truly bearing witness to his Messenger-ship. Rather, he is contradicting himself; how could he bear witness that he is Allaah’s Messenger and then not avoid that which the Messenger sallallaahu ‘alaihi wa sallam forbade him from?

Allaah the Most High says:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

And whatever the Messenger gives you, then accept it. And whatever he forbids you from, then desist. [59:7]

He, sallallaahu ‘alaihi wa sallam said:

ﭽإذا ﻧﻬيتكم عن شيء فاجتنبوه ، وإذا أمرتكم بأمر فأتوا منه ما استطعتمﭼ

When I forbid you from something, then keep away from it. When I command you with a matter, then do from it what you are able to.[2]

So it is essential to avoid whatever he sallallaahu ‘alaihi wa sallam forbade.

Fourth: Allaah is not to be worshipped except with that which he legislated. Restrict yourself in acts of worship to that which Allaah legislated for his Messenger sallallaahu ‘alaihi wa sallam. So do not perform an act of worship which the Messenger sallallaahu ‘alaihi wa sallam did not legislate even if you are intending good and even if you are desiring reward, for this action will be a futile action because the Messenger sallallaahu ‘alaihi wa sallam did not come with it. The intention will not suffice, rather there must be following.

So actions of worship are tawqeefiyyah (depend upon the text). It is not permissible to perform acts of worship which Allaah’s Messenger sallallaahu ‘alaihi wa sallam did not legislate. Allaah’s Messenger sallallaahu ‘alaihi wa sallam said:

ﭽمن عمل عملا ليس عليه أمرنا فهو ردﭼ

Whoever does an action which our affair is not in accordance with, then it is rejected.[3]

And he sallallaahu ‘alaihi wa sallam said:

ﭽعليكم  بسنتي وسنة الخلفاء الراشدين المهديين من بعدي ، تمسكوا ﺑﻬا وعضوا عليها بالنواجذ ، وإياكم ومحدثات الأمور ، فإن كل محدثة بدعة ، وكل بدعة ضلالةﭼ

Adhere to my Sunnah and the Sunnah of the rightly-guided orthodox Caliphs who come after me. Adhere to it and cling unto it with your molar teeth. And beware of newly introduced matters, for every newly introduced matter is an innovation and every innovation is an astray.[4]

So performing an act of worship which was not legislated by Allaah’s Messenger is counted as an evil innovation which is prohibited, even if so-and-so or so-and-so holds it as his saying or if it is done by so-and-so from the people because it is something outside what the Messenger sallallaahu ‘alaihi wa sallam came with, then it is innovation and misguidance. So therefore, Allaah may not be worshiped except with that which he legislated upon the tongue of His Messenger. And the newly-invented matters introduced in the religion and false superstitions are all false and futile actions. They will be a deficiency and a misguidance for the one who does it, even if he is intending good by it and intending to gain reward. This is since it is not the intended goals that are counted, rather what is counted is al-ittibaa’ (the following of the Messenger), obedience and compliance. And if we were free to do whatever we wish and to perform as many acts of worship as we want, then we would have not needed the sending of the Messenger sallallaahu ‘alaihi wa sallam.

Rather from the Mercy of Allaah upon us is that He did not leave us to our own intellects and He did not leave us to so-and-so and so-and-so from the people because these are matters which are referred back to the legislation, to Allaah and His Messenger. And nothing from them (i.e. acts of worship) will benefit except that which conforms to that which Allaah and His Messenger legislated. So this means avoiding all of the innovations, and whoever introduces any innovation in the religion which the Messenger sallallaahu ‘alaihi wa sallam did not come with, then he has not truly borne witness that He is the Messenger of Allaah. He has not given the true testification because the one who testifies that he is indeed the Messenger of Allaah sallallaahu ‘alaihi wa sallam with a true testification will restrict himself to that which he legislated and he will not introduce anything from himself or follow anything which has been introduced by those who preceded him.

This is the meaning of the testification that ‘Muhammad is the Messenger of Allaah.’ It is not just a few words which are said upon the tongue without adherence, without action and without restricting oneself to that which the Messenger sallallaahu ‘alaihi wa sallam came with.

Footnotes

[1] See ‘As-Seerah An-Nabawiyyah‘ of Ibn Hishaam 1/201 – the story of when the Quraysh listened to the recitation of the Prophet sallallaahu ‘alaihi wa sallam.

[2] Reported by Al-Bukhaaree (7288), Muslim (1337) from a hadeeth of Aboo Hurayrah (radiallaahu ‘anhu).

[3] Reported by Al-Bukhaaree (7350) and Muslim (1337) from the hadeeth of ‘Aai’shah (radiallaahu ‘anha)

[4] Reported by Aboo Daawood (4607), At-Tirmidhee (2676), Ibn Maajah (42, 43) and Ahmad (28/373) from the hadeeth of ‘Irbaad bin Saariyyah (radiallaahu ‘anhu).

—

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He is not an Angel, he doesn’t have the Treasures and he doesn’t know the unseen – Ibn Taimiyyah

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Neither Wealthy, Nor Knowledge of the Unseen, Nor an Angel
By Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah -Rahimullaah-

Translated By Abbas Abu Yahya

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ

<<Say (O Muhammad): “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.”>> [Soorah Ana’am : 50]

Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘Indeed the Messenger –sallAllaahu alayhi wa sallam– was ordered to free himself from claiming these three things with Allaah’s statement << Say : ‘I don’t tell you that with me are the treasures of Allaah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.’ >> This is also what Nuh -alayhi as-Salam- said and he was the first of the main Messengers, the first Messenger [1] whom Allaah Ta’ala sent to the people of the earth. Here, too now, is the seal of the Messengers and the seal of the main Messengers and they have both freed themselves from this claim. This is because people sometimes seek knowledge of the unseen from the Messenger–sallAllaahu alayhi wa sallam, as in the saying of Allaah:

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ

<< They say: “When will this promise (i.e. the Day of Resurrection) come to pass? if you are telling the truth.” >> [Mulk:25]

And

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي

<< They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). >> [al-Aa’raaf: 187]

Also they sometimes seek this knowledge to be persuaded of the truth, as in the saying of Allaah :

وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا () أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا () أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا () أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا

<< And they say: “We shall not believe in you, until you cause a spring to gush forth from the earth for us; “Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly; “Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allaah and the angels before (us) face to face; “Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read.” Say : “Glorified (and Exalted) be my Lord (Allaah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?”>> [al-Israa: 90-93]

Sometimes, they would regard the human need a Messenger had as shameful, as in the saying of Allaah :

وَقَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا () أَوْ يُلْقَى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا

<< And they say: “Why does this Messenger eat food, and walk about in the markets (like ourselves). Why is not an angel sent down to him to be a warner with him? “Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat?” >> [Furqan : 7]

Therefore, Allaah ordered the Messenger to inform them that he neither knew the unseen, nor did he possess the treasures of Allaah, nor was he an Angel who was not in need of eating or wealth. Rather, he was a follower of what was revealed to him, following that which was revealed to him is the Deen, which is obedience to Allaah and he was commanded to worship Him with knowledge and actions, both inward and outward. A person attains from those three things, according to the amount Allaah Ta’ala gives him. He learns from him what He has taught him and has ability according to what Allaah gives him the capability to do, and he suffices himself with that which Allaah enriched him with in matters which would otherwise oppose general practices or the practice of the majority of the people.’

[Majmoo 11/312-313]

[1] T.N. Adam -alayhi as-Salam was the first Prophet & Nuh -alayhi as-Salam – was the first Messenger.

Day 6 – Bite Size Ramadan – 1437 A.H. – Miraath Publications

Posted from: https://followingthesunnah.wordpress.com

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Ruling On Qasidat al-Burda – Al´Allâmah Muḥummed Ibn Ṣāliḥ al-ʻUthaymīn [Video|Ar-En]

Prohibition of Using Names Like: Abdul-Naby, Ghulam Ahmad, Ghulam Mustafa

Benefit: Praise Allaah and Send Salutations Upon The Prophet Before Making Du’a – Dr Saleh As Saleh [Short Clip]

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Clip Extracted from : Manners of Making Duaa – Dr. Saleh as Saleh rahimahullaah

The Distress of the Prophet (ﷺ) prior to his Death – Dr Saleh as-Saleh [Audio Benefit|En]

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Anas (May Allah be pleased with him) reported:

When the last illness of Messenger of Allah (ﷺ) made him unconscious, Fatimah (May Allah be pleased with her) exclaimed: “Ah, the distress of my dear father.” He (ﷺ) said, “There will be no distress for your father after today“. When he died she said: “My father, Allah has called you back and you have responded to His Call. O father! Garden of Firdaus is your abode. O father! We announce to Jibril your death.” When he was buried, she said: “Are you satisfied now that you put earth over (the grave of) Messenger of Allah (ﷺ)?”

[Al- Bukhari]

وعن أنس رضي الله عنه قال‏:‏ لما ثقل النبي صلى الله عليه وسلم جعل يتغشاه الكرب فقالت فاطمة رضي الله عنها‏:‏ واكرب أبتاه‏.‏ فقال ‏:‏ ‏ “‏ليس على أبيك كرب بعد اليوم‏”‏ فلما مات قالت ‏:‏ يا أبتاه أجاب رباً دعاه، يا أبتاه جنة الفردوس مأواه، يا أبتاه إلى جبريل ننعاه، فلما دفن قالت ‏:‏ فاطمة رضي الله عنها‏:‏ أطابت أنفسكم أن تحثوا على رسول الله صلى الله عليه وسلم التراب‏؟‏ ‏(‏‏(‏رواه البخاري‏)‏‏)‏‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 28

Source: Dar-us-salam english publication

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Audio Source : 29- Riyaadus Saaliheen – 26 to 28 – Everything Is Good For a Believer – Saleh-As-Saleh ( From  24:22 till end)

Hadeeth – An Nawawi Riyadus us Saliheen

Whoever obeys him will enter paradise, and whoever disobeys him will enter the Fire – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles
of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]
Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah

The above clip was extracted from Lesson 8
Read or Download : Transcription of the audio PDF

Posted with the permission of Dawud Burbank rahimahullaah
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Seeking The Forgiveness Of Allaah & His Messenger (صلى الله عليه و سلم)

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Bismillaah

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم) – and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them. [Sooratun-Nisaa (4): 64]

Ibnul-Qayyim (rahimahullaah) said:

“Since Allaah – the One free of all imperfections – knew that those to whom the Messenger was sent would certainly wrong themselves and follow their desires, He guided them to that which would repel the evil of that wrong and remove its causes. This lay in two things:

Firstly, there was something that they themselves were to do, which was to seek forgiveness of their Lord – the Mighty and Majestic.

Secondly, there was something for someone else to do, and this was that the Messenger (صلى الله عليه و سلم) should ask forgiveness for them when they came to him, submitted obediently to him and acknowledged their wrong-doing. So, if they were to do these two things, they would find that Allaah would accept their repentance and forgive them. He would accept their repentance, thus wiping away the effect of their sins and protecting them from their evils. In addition to this, He would grant them His Mercy, His favourable and fine treatment.

So, what share of this Aayah is there for a person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) ? Does the use of the Aayah support those people who claim that the person should go to his (صلى الله عليه و سلم) grave; ask for forgiveness there, and for his intercession?

The reply is that, as for the share of the person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) with regard to this Aayah, he should ask for Allaah’s forgiveness, with sincere repentance and this applies in every time and place. It is not a condition for the correctness of his repentance that he should go to his (صلى الله عليه و سلم) grave, and ask for forgiveness there. (By consensus- Ijmaa”).

As for going to his grave and seeking forgiveness there and seeking his intercession, using this Aayah as an evidence, then the Aayah does not indicate this in any sense at all. It only refers to going to him (صلى الله عليه و سلم) ; not going to his grave; nor does it state that he will seek forgiveness for them if they seek intercession from him after his death.

This is thus shown to be a false and futile argument which is further clarified by the fact that the Companions, those who of all people knew best about the Book of Allaah and the Sunnah of His Prophet (صلى الله عليه و سلم) , did not understand the Aayah in this way. So it is known that this is an innovation. That which is most frequently used as evidence by those who permit it, is the narration of al-`Utabee from an unknown Bedouin, even though we do not know any chain of narration for it. If this disconnected report, or it’s like, were a hadeeth or a report from a Companion, then it would not be permissible to use it as a proof, and its ruling would not be binding upon us because of its lack of authenticity. How then can it be permissible to use as proof for this a story that is not authentic, concerning a Bedouin who is unknown!? [1]

Shaikh ‘Abdur-Rahmaan ibn Naasir as-Sa`dee (rahimahullaah) said:

“Allaah said:

Meaning: If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم)

i.e. acknowledging their sins, and fully confessing them.

“…and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them”

i.e. He would have turned to them, forgiven their wrongdoing, and been Merciful to them; by accepting their repentance, guiding them to it and granting it to them, and rewarding them for it. This coming to the Messenger (صلى الله عليه و سلم) was something specific to his lifetime.

This is what the context indicates, because seeking forgiveness from the Messenger cannot occur except in his lifetime. As for after his death, then nothing can be sought from him; rather that would be shirk.” [2]

***

Footnotes:

[1] Tayseerul-‘Azeezil Hameed Sharh Kitaabit-Tawheed of Shaikh Sulaymaan ibn `Abdillaah ibn Muhammad bin `Abdul-Wahhaab (pp. 561-562)

[2] Tayseerul-Kareemir-Rahmaan fee tafseer Kalaamil-Mannaan of Shaikh “Abdur-Rahmaan ibn Naasir asSa”dee.

[Translated by Aboo Talhah Daawood ibn Ronald Burbank –rahimahullaah]

Posted from: www.alitisaambissunnah.wordpress.com

Related Links:

“I am Allaah’s Slave and His Messenger” – Compiled & Translated by Dawud Burbank

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بسم الله الرحمن الرحيم 

IMAAM AN-NASAA·EE reported in his “`Amalul-Yawm wal Laylah” (no. 250):

<<Aboo Bakr ibn Naafi` related to us, saying: Bahz narrated to us, saying: Hammaad ibn Salamah narrated to us, saying: Thaabit narrated to us: from Anas:

that some people said to Allaah’s Messenger (صلى الله عليه و سلم): “O best one of us, and the son of the best of us! O our chief and the son of our chief!” So Allaah’s Messenger (صلى الله عليه و سلم) said: << O people! Say what you have to say, and do not let Satan mislead you into following desires. I do not want you to raise me above the position which Allaah -the Most High – gave to me. I am Muhammad the son of ‘Abdullaah. His Slave and His Messenger. >>

Also reported by Ahmad, Ibn Humayd in “al-Muntakhab”, Ibn Mandah in “atTawheed”, and others.

Shaikh al-Albaanee said: “Its chain of narration is “Saheeh” to the standard of Muslim.” [“Ghaayatul-Maraam” (no. 127); “as-Saheehah” (nos. 1097 & 1572).

***

Shaikh Saalih al-Fawzaan -hafizahullaah- said in “I`aanatul-mustafeed bisharh Kitaabit-Tawheed” (2/435- ):

“…Their saying: “O our chief and the son of our chief!” was something the Prophet (صلى الله عليه و سلم) rebuked; and likewise their saying: “O best one of us and the son of the best of us! “The Prophet (صلى الله عليه و سلم) also criticised this, because the Messenger (صلى الله عليه و سلم) did not desire praise. Rather he wanted to be described with that which Allaah-the Most High – described him with: with Messengership and Prophethood, and that is sufficient honour for him (صلى الله عليه و سلم).

His saying: << And do not let Satan mislead you into following desires ( laa yastahwiyannakumush-Shaytaan). >> : (yastahwiyannakum) means: that he leads you into following desires which lead away from the path of Allaah -the Mighty and Majestic; or it is from “al-Hawiyy”, which means falling into destruction; meaning: let not Satan cause you to fall into misguidance, or let him not cause you to fall into desires which lead you astray from the path of Allaah -the Mighty and Majestic; for Satan misleads people in gradual stages, until he brings about their destruction. So the Muslim should be aware of Satan, and his misleading in gradual stages, and his leading into following desires. He should not relax with regard to Satan about anything, even if it is something slight, since it will become greater and larger.

Then he (صلى الله عليه و سلم) said:

<< I am Muhammad, Allaah’s Slave and His Messenger. >>

This is the correct way to mention him (صلى الله عليه و سلم) with praise: servitude and Messengership.

<< I do not love that you raise me above the position which Allaah -the Mighty and Majestic-gave to me. >>

This is the wisdom behind his (صلى الله عليه و سلم) forbiddance: that he feared for them, in their praising of him, that they would raise him above the position which Allaah gave to him; and that is Servitude (`Uboodiyyah) and Messengership (Risaalah). So he feared that they would start to believe that he had some aspects of Lordship ( Ruboobiyyah), just as happened to the Christians with regard to `Eesaa -`alaihis-Salaatu was-Salaam.

So the saying “His Slave” (`Abduhu ) prevents excessive praise (ghuluww); and the saying “His Messenger” (Rasooluhu) prevents belittlement of him (صلى الله عليه و سلم). So you should not just say that he is only a man and a human, and think that he has no distinction over the rest of mankind, as is said by the Unbelievers:

“You are nothing but a man like us” [Sooratush-Shu`araa·. (26): 154]

SO THESE TWO HADEETH [1] GIVE US SOME TREMENDOUS POINTS OF BENEFIT:

[1] i.e. This hadeeth along with a similar hadeeth of `Abdullaah ibn ash-Shikhkheerradiyallaahu `anhu.

THE FIRST POINT OF BENEFIT:

Is a warning against going beyond the limits (al-ghuluww) with regard to him (صلى الله عليه و سلم), by way of excessive praise; and that he should only be described with those attributes given to him by Allaah: Servitude ( al-`Uboodiyyah) and Messengership (ar-Risaalah).

As for going beyond the limits regarding him, and describing him as removing troubles and forgiving sins, and that rescue and relief can be sought from him- `alaihis-Salaatu was-Salaam-after his death: as actually occurs with many of those who have deviated today, in what they call “poems of praise of the Prophet”- such as “al-Burdah” of al-Boosayree; and its like from what has been said by the deviants; then this is excessiveness ( ghuluww) which has led to shirk; such as the saying of al-Boosayree:

‘O noblest one of the creation! I have none to seek protection
and shelter with besides you, when disasters strike;
And if you do not take hold of my hand in the Hereafter,
as a favour from you, then O how I shall fall!
Since from your generosity comes the whole world and its treasures;
and from your knowledge is the knowledge of the Preserved Tablet and the Pen.’

This is going beyond the due limits (ghuluww), and Allaah’s refuge is sought, which led to Unbelief and Shirk, to such an extent the he did not leave anything for Allaah at all! He ascribed everything to the Messenger (صلى الله عليه و سلم): This world and the Hereafter ascribed to the Messenger. The Preserved Tablet and the Pen ascribed to the Messenger. That none can save from the Torment on the Day of Resurrection except the Messenger. So what then remains for Allaah- the Mighty and Majestic?

This is a poem which they circulate, memorise, and recite during the “mawlid” (Innovated birthday celebrations). Likewise other poems of Kufr and Shirk, particularly that which they recite during the innovated mawlid (birthday celebrations) from poems of Shirk. The cause of all of this is exceeding the bounds (ghuluww) with regard to the Messenger (صلى الله عليه و سلم).

As for praising him (صلى الله عليه و سلم) with that which Allaah described him with, that he is a Slave [of Allaah] (`Abd) and Messenger (Rasool), and that he is the best of the creation, then there is no harm in this ; just as occurs in the poetry of the Companions who praised him, like the poetry of Hassaan ibn Thaabit, and Ka`b ibn Zuhayr, and likewise Ka`b ibn Maalik, and `Abdullaah ibn Rawaahah.

These are pure and good poems. The Prophet (صلى الله عليه و سلم) heard them and approved of them because they did not contain any excessive praise (ghuluww); rather they contained a mention of his (صلى الله عليه و سلم) characteristics…. >>. ”

***

Shaikh Muhammad ibn Saalih al-`Uthaymeen – rahimahullaah- said in “alQawlul-Mufeed `alaa Kitaabit-Tawheed”. ( 2/519-521):

“His saying: “I am Muhammad, the Slave of Allaah and His Messenger”: Muhammad is his personal name and “`Abdullaah’ (Allaah’s Slave) and “Rasooluhu” (His Messenger) are two attributes of his; and these two characteristics are the finest and most profound of the characteristics of the Messenger (صلى الله عليه و سلم). So therefore Allaah -the Most High – described him with Servitude with regard to the greatest of positions:

in the position of His sending the Qur·aan down to him. He-the Most High – said:

“Exalted is He who sent down the Criterion to His Slave” [Sooratul-Furqaan (25):1]

and He described him with it in the situation of the Night-Journey. He-the Most High – said:

“Perfect is He who took His Slave on a journey by night” [Sooratul-Israa· (17):1]

and He described him with it in the situation of his ascent through the heavens. He -the Most High – said:

“So He revealed to His Slave whatever He revealed” [Sooratun-Najm (53): 10]

and He described him with it in the situation of defending him and challenging his opponents. He-the Most High – said:

“And if you are in doubt concerning that which We sent down to Our Slave” [Sooratul-Baqarah (2):23]

and the same was the case with the (rest of the) Prophets, such as in His Saying – He the Most High:

“O descendants of those whom We carried in the ship along with Nooh. Indeed he was a thankful slave” [Sooratul-Israa· (17): 3]

So this is a special and specific Servitude, and it is the highest of the types of servitude. Then servitude to Allaah is the greatest of the attributes of mankind, since man will either worship Allaah or Satan. He-the Most High – said:

“Did I not command you, O descendants of Aadam, that you should not worship Satan. Indeed he is a clear enemy to you. And that you should worship Me alone. That is the Straight Path” [Soorah YaaSeen: (36):60-61]

Ibnul-Qayyim said:

“They fled away from the Servitude for which they were created, and were afflicted instead with servitude to the self and to Satan… (And His Messenger): Meaning: The One sent by Him to the whole of mankind. He- the Most High – said:

“Say: O Muhammad! I am indeed the Messenger of Allaah to you all” [Sooratul-A`raaf (7):158]

And Allaah’s Messenger (صلى الله عليه و سلم) is at the pinnacle of the levels of righteousness. He the Most High – said:

“And whoever obeys Allaah and the Messenger, then they will be along with those whom Allaah has bestowed favour upon; from the Prophets, their true and sincere followers, the martyrs, and the righteous; and what a fine company they are” [Sooratun-Nisaa· (4):69]

So amongst the Prophets was the Messenger (صلى الله عليه و سلم), indeed he was the most excellent of them…

And two groups went to extreme with regard to the Messenger (صلى الله عليه و سلم)

A group who went to such an extreme that they worshipped him, and they took him for times of ease and hardship, and they worshipped him and called upon him besides Allaah;

A group denied him; and claimed that he was a liar, a sorcerer, a poet, a madman, a soothsayer, and the like;

And his saying “Allaah’s Slave and His Messenger’ is a refutation of both of the groups…”

***

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download PDF Here]

Posted from : https://alitisaambissunnah.wordpress.com

Related Links :

Committing Shirk in the Messengership of the Prophet ﷺ 

Writing ‘Ya Allaah & Ya Muhammad’ – Shaykh Rabee ibn Haadee

Ruling on Tabarruk by the Prophet’s ﷺ relics and supplicating to him – Shaik ibn Baaz

The Messenger ﷺ  did not stretch his hand from his grave to anyone – Ibn Baaz

Does the Prophet ﷺ have the knowledge of the unseen ? Dr. Saleh as-Saleh [Audio|En]

Was the Prophet ﷺ  created from light? – Al-Lajnah al-Daa’imah

Is the Prophet ﷺ Alive Now in his Grave ? – Dr. Saleh as Saleh [Audio|En]

Say (O Muhammad ﷺ): “I am only a man” – Explanation by Shaykh al-Fawzaan

Ruling On Qasidat al-Burda – Al´Allâmah ibn al-ʻUthaymīn [Video|Ar-En]

Q&A on The Qasidah Burdah of Busairi and the Ash’ari’s – Al-‘Allaamah Saalih al-Fawzaan [Video|Ar-En Subtitles]

Learn about our Prophet Muhammad (صلى الله عليه و سلم) – http://salaf-us-saalih.com/muhammad

Forty Benefits arising from sending Salaat upon Allaah’s Messenger (صلى الله عليه و سلم) – Imaam Ibnul-Qayyim

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بسم الله الرحمن الرحيم

Sending Salaat* Upon The Prophet (صلى الله عليه و سلم)
[* i.e. saying “Allaahumma salli ‘alaa Muhammad…”)

Imaam an-Nasaa·ee –rahimahullaah- reported in his “Sunan” (no.1297):

“Ishaaq ibn Mansoor related to us, saying: Muhammad ibn Yoosuf narrated to us, saying: Yoonus ibn Abee Ishaaq narrated to us: from Burayd ibn Abee Maryam who said: Anas ibn Maalik narrated to us, saying: Allaah’s Messenger (صلى الله عليه و سلم) said:

<<Whoever sends a single salaat upon me, then Allaah will send ten salawaaat upon Him, and ten sins will be removed from him, and he will be raised by ten ranks >>.”

Shaikh al-Albaanee-rahimahullaah- declared it “Saheeh”.

Shaikh al-Albaanee said in “Sifatus-Salaat” (p.165): ‘‘The most correct saying about the meaning of salaat upon the Prophet (صلى الله عليه و سلم) is the saying of Abul-‘Aaliyah:

“Allaah’s salaat upon His Prophet is His extolling him [[to the Angels]] and exalting him; and the salaat of the Angels and others upon him is to request this from Allaah -the Most High”; and what is meant is seeking increase, not the initiation of salaat al-Haafiz [Ibn Hajr] mentioned it in “al-Fath”.”

Imaam Ibnul-Qayyim -rahimahullaah, in his book “Jalaa·ul-Afhaam fee Fadlis-Salaati was-Salaam ‘alaa khayril anaam (صلى الله عليه و سلم)”, mentions forty benefits arising from sending salaat upon Allaah’s Messenger (صلى الله عليه و سلم):

1. Compliance with the Command of Allaah-the Perfect and Most High. [i.e. in Aayah 65 of Sooratul-Ahzaab].

2. Conformity with Him- He the Perfect- in sending salaat upon him, even though the two forms of salaat are different. So our salaat upon him is a supplication and a request, whereas the salaat of Allaah-the Most High-upon him is extolling and ennobling….

3. Conformity with the Angels in it.

4. Attaining ten salawaat [[plural of salaat]] from Allaah by the person who sends salaat upon him once.

5. That he is raised by ten levels.

6. That he has ten good deeds written for him.

7. That ten sins are erased from him.

8. That it is to be hoped that his supplication will be responded to if he precedes it with that. So it causes the supplication to ascend to the Lord of creation, when prior to this it was suspended between the heavens and the earth.

9. It is a means to attain his (صلى الله عليه و سلم) Intercession, if it is accompanied by a request for alwaseelah (a singular station in Paradise) for him, or even if it is on its own…

10. It is a means for forgiveness of sins …

11. It is a cause for Allaah to suffice the servant with regard to whatever concerns him.

12. It is a means for the person to gain nearness to him (صلى الله عليه و سلم) on the Day of Resurrection…

13.( It has the position of being like an act of charity upon a needy person.)**

14. It is a cause for the fulfillment of your needs.

15. It is a cause for Allaah to send salaat upon the person, and for the salaat of His Angels upon him.

16. It is a cleansing (zakaat) and purification for the person.

17. (It is a cause for the servant to receive glad tidings of Paradise before his death…) **

18. (It is a means for salvation from the terrors of the Day of Resurrection…) **

19. It is a cause for the Prophet (صلى الله عليه و سلم) to respond to the one who sends salaat and salaam upon him.

20. (It is a cause for the servant to remember that which he has forgotten.) **

21. It is a cause of good for the gathering, and for its not becoming a source of regret for its people on the Day of Resurrection.

22. (It is a means to repel poverty…) **

23. It repels from the person the description of being a miser, if he sends salaat upon him whenever he (صلى الله عليه و سلم) is mentioned.

24. He becomes saved from being supplicated against that his nose should be cleaved in dust, for abandoning it when he (صلى الله عليه و سلم) was mentioned.

25. It puts its companion upon the path to Paradise, and it causes the one who abandons it to err with regard to it.

26. It saves from the stench of a gathering wherein Allaah and His Messenger are not mentioned, and where Allaah-the Most High- is not praised and extolled, and where salaat is not sent upon His Messenger (صلى الله عليه و سلم).

27. It is a means for the completion of the speech which was begun with praise of Allaah and salaat upon His Messenger (صلى الله عليه و سلم).

28. (It is a cause for the servant”s light to be increased upon the Bridge (as-Siraat).) **

29. It takes the servant away from coarseness.

30. It is a cause for Allaah –the Perfect- to bestow favourable praise upon the one who sends salaat upon him, praising him to the inhabitants of the Heavens and the earth. This is because the one who sends salaat upon him is asking Allaah to extol His Messenger, and to honour, and ennoble him. So recompense conforms to the type of deed, so the one who sends salaat must in turn receive some form of this.

31. It is a cause of blessing for the one who sends salaat, in his self, his deeds, and his life, and the means of his welfare. This is because the one who sends salaat is supplicating to his Lord that He should bless him and his true followers; and this supplication will be answered; and recompense conforms to the deed.

32. It is a means for his attaining the Mercy of Allaah, since mercy is either the meaning of the salaat –upon the saying of some; or it is otherwise something necessitated by it, and required from it-upon the correct saying. So the one who sends salaat upon him must certainly receive Mercy.

33. It is a means to perpetuate his love of the Messenger (صلى الله عليه و سلم),and to increase it, and to multiply it; and that is one of the essential fundamentals of Eemaan, which it will not be complete without; since the more a servant mentions the one he loves, and remembers him in his heart, and remembers his fine qualities, and those things which instill love of him, then his love of him will increase, and yearning for him will grow, and this will overcome his whole heart. But if he turns away from mentioning him and from thinking of him and of his fine qualities in his heart, then love of him will be reduced in his heart. So there is nothing more pleasing to the one who loves than seeing the one whom he loves, and nothing gives greater pleasure to his heart than mentioning him, and thinking of him and of his fine qualities. So when this becomes strong in his heart, then his tongue will praise and extol him…

34. That salaat upon him (صلى الله عليه و سلم) is a cause of his loving that person. So because it is a cause for the one who sends salaat upon him to increase in love of him, likewise it is a cause for him to love the one who sends salaat upon him (صلى الله عليه و سلم).

35. It is a means for the guidance of the person and for his heart to have life…

36. (It is a cause for the one who sends salaat upon him (صلى الله عليه و سلم) to have his name presented to him, and for his being mentioned to him…) **

37. (It is a cause for the feet to be planted firmly upon the Siraat, and for the person”s passing over it…) **

38. That sending salaat upon him fulfils the slightest part of his right…

39. That it comprises remembrance of Allaah and thankfulness to Him, and recognition of His Favour upon His servants in sending him. So the one who sends salaat upon him (صلى الله عليه و سلم) includes in his salaat upon him remembrance of Allaah and remembrance of His Messenger…

40. That salaat upon him from the person is supplication (du’aa), and the persons du’aa. to his Lord and his requests to his Lord are of two types:

(i) His requesting his own needs and concerns, and whatever he requires throughout the night and the day. So this is supplication and request, and is to give precedence to that which the servant loves and seeks;

(ii) His requesting that He should extol His chosen and beloved servant, and increase him in nobility and honour, and make mention of him, and elevate him. So there is no doubt that Allaah-the Most High-loves that, and his Messenger (صلى الله عليه و سلم) loves it. So the one who sends salaat upon him (صلى الله عليه و سلم) has turned his requests, that which he desires, and that which he seeks towards that which is loved by Allaah-the Most High- and His Messenger; and he has given preference to that over his own needs and requirements. Indeed this that he seeks has become the most beloved of things to him, and that which he most prefers. So he has given preference to that which Allaah and His Messenger love over that which he himself loves. So he has given preference to Allaah and to what He loves over everything else, and recompense conforms to the action. So whoever gives preference to Allaah over everything else, then Allaah will give preference to him over others…””

[(**) The verifier of the book (Zaa·id an-Nushayree) indicates that these points (nos.13, 17, 18, 20, 22, 28, 36, & 37) are based upon weak ahaadeeth.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

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