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

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 `alayhissalaatu 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 `alayhissalaatu 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, `alayhissalaatu 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 `alayhissalaatu 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 `alayhissalaatu 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 addiyaa.) 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]

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

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]

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

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

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]

Bismillaah

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

[Souncloud Audio Link


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

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

Related Beneficial Links:

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

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

FAQ and Clarification of Misconceptions Concerning Prophet Muhammad ﷺ – Dr Saleh as Saleh [Audio|En]

Does the Prophet صلى الله عليه وسلم have the knowledge of the unseen ? – Dr. Saleh as-Saleh

Was the Prophet (peace be upon him) created from light? – Al-Lajnah al-Daa’imah

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]

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]

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

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]

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)

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

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

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 fromhttps://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

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]

[Download PDF Here ]

Posted fromhttps://alitisaambissunnah.wordpress.com/

All Posts related to Durood (Sending Salaat on the Messenger صلى الله عليه و سلم) :

Was the Prophet (صلى الله عليه و سلم) Bewitched? – Shaykh Ibn Utahymeen

Question 43: It was reported from the Prophet (صلى الله عليه و سلم) that he was bewitched. So we would like you to talk about the means by which he (صلى الله عليه و سلم) was bewitched. Furthermore, is it contradictory to the status of Prophethood that bewitchment of the Prophet (صلى الله عليه و سلم) took place?

The Answer: It has been confirmed in the Saheehayn (al- Bukhaaree and Muslim collections of Ahaadeeth) and in other traditions that the Prophet (صلى الله عليه و سلم) was enchanted. His bewitchment, however, did not affect him from the aspect of Legislation or Revelation. The utmost thing in this respect is that he (صلى الله عليه و سلم) reached a stage whereby he began to fancy that he was doing a thing which he was not actually doing. The magic material intended for the Prophet (صلى الله عليه و سلم) was the cast of a Jew known by the name Labeed ibn al-A’sam. Allaah, The One free of all imperfection and The Most High, protected the Prophet (صلى الله عليه و سلم) from it, until he was informed of what occurred to him by way of inspiration. He used to seek refuge in Allaah against evil by the recitation of al-Mu’awwithatayn, soorat al- Falaq and soorat An-Naas.

And this kind of magic does not influence the state of Prophethood, since it did not affect the behavior of the Prophet (صلى الله عليه و سلم) regarding the Revelation and acts of worship, as we have mentioned earlier. Some people have denied that the Prophet (صلى الله عليه و سلم) was bewitched under the pretext that such saying necessitates believing the unbelievers, and even the wrongdoers who said:

You follow none but a witched man. [Qur’aan, soorat al-Israa’ (17): 47].

There is no doubt, however, that such saying does not obligate approving those unbelievers and wrongdoers in what they have attributed to the Prophet (صلى الله عليه و سلم). Since they claim that the Messenger (صلى الله عليه و سلم) is bewitched in what he utters from Revelation, and what he has brought is mere hallucination, like the hallucination of the bewitched. However, the bewitching that occurred to the Prophet (صلى الله عليه و سلم) did not affect him in anything of the Revelation whatsoever, or in anything of the acts of worship. And it is forbidden that we deny his enchantment based upon our misunderstanding of the texts.

Posted from eBookUnderstanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Dr Saleh as Saleh

Prophet Muhammad ﷺ : The Night Journey and the Ascent through the Heavens – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 42 (Part B)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


The Night Journey and the Ascent through the Heavens

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

وبعد العشر عرج به إلى السماء ، وفرضت عليه الصلوات الخمس ، وصلى في مكة ثلاث سنين

After the ten years, he was taken up through the heavens and the five daily prayers were made obligatory upon him and he prayed in Makkah for three years. [61]


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

His saying «After the ten years, he was taken up through the heavens» He sallallaahu`alaihiwasallam remained for ten years upon this – forbidding shirk and calling to tawheed, laying down this foundation. Then, in the eleventh year, he was taken by night from Masjid al-Haraam (the Sacred Mosque) to Masjid al-Aqsaa (the farthest mosque, i.e. the mosque in Jerusalem).

He, the Most High, said:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى

«Perfect and Exalted is He who took His slave on a journey by night from the Sacred Mosque to the farthest mosque.» [17:1]

Whilst he sallallaahu`alaihi wa sallam was sleeping in the house of Umm Haani, Jibreel `alaihissalaatu wassalaam came to him and had with him an animal called al-Buraaq, which was smaller than a mule and larger than a donkey. Its steps were as far apart as the distance which it could see. So, he `alaihissalaatu wassalaam was caused to ride upon it and he was taken to Jerusalem at night.

(أسرى) is from (السرى) which means: ‘to travel by night.’ This was something special to him sallallaahu`alaihi wa sallam and from the miracles given to him `alaihissalaatu wassalaam. So there, he met the prophets in Jerusalem, then he sallallaahu`alaihi wa sallam was taken up through the Heavens. Meaning: he was raised up from Jerusalem to the heavens in the company of Jibreel – and the meaning of (العروج) is ‘to ascend.’

So, he was taken on a night journey from Makkah to Jerusalem and he was taken up from Jerusalem to the heavens – meaning: Jibreel `alaihissalaam took him up and he passed by the inhabitants of the heavens. At each level, Jibreel requested that it should be opened for him until he came to the seventh heaven.

Then, he ascended over the heavens to the farthest lote tree and there Allaah spoke to him with whatever He wished from His revelation and He made obligatory upon him the five daily prayers. So, He obligated for each day and night fifty prayers. However, Moosaa `alaihissalaam advised our Prophet Muhammad sallallaahu`alaihi wa sallam to ask his Lord for a reduction, for his nation would not be able to bear fifty prayers in each day and night. So, Allaah’s Messenger sallallaahu`alaihi wa sallam kept going back to his Lord asking for a reduction until they came to be five.

Then, Allaah, the Mighty and Majestic, said, as occurs in the hadeeth of the Israa. and the Mi`raaj:

»أمضيت فريضتي ، وخففت عن عبادي ، وأجزي الحسنة عشرا«

«I have established My obligatory duty and I have made it easy upon My servants, and I will reward a good deed ten times over[1]

In the narration of Anas from Aboo Dharr, He said:

»هي خمس وهي خمسون«

«They are five and they are fifty[2]

Meaning: They are five with regards to the action and fifty in the balance (of good deeds).

Five prayers in each day and night are equal to fifty prayers upon the balance, because a good deed is rewarded with ten times its like. So a single prayer takes the place of ten prayers.

The Night Journey is mentioned at the beginning of Soorah Subhaan (the 17th soorah) [also known as] Soorah Banee Israa.eel; and the Mi`raaj is mentioned at the beginning of Sooratu-Najm:

وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ – عِندَ سِدْرَةِ الْمُنتَهَىٰ – عِندَهَا جَنَّةُ الْمَأْوَىٰ – إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ – مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ – لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ

«And he saw Jibreel on another occasion. By the farthest lote tree. Near it is the Garden of Refuge. When the lote tree was covered by that which covered it! His (sallallaahu`alaihiwasallam) sight did not deviate to the right or left nor did it go beyond that with which he was commanded. He certainly saw tremendous signs of his Lord.» [53:13-18]

This was with regard to the Mi`raaj.

He descended from the heaven to Jerusalem, then he returned to Makkah in the same night. So, in the morning he informed the people about that. The believers increased in eemaan, but as for the disbelievers, then their evil increased and they became happy at this and went about broadcasting it: “How can your companion claim that he went to Jerusalem and came back in a single night when we have to exert ourselves upon camels to reach it, taking a whole month to go there and a month to come back?!”

So, they made analogy between the ability of the Creator and the ability of the creation, for the Israa. and the Mi`raaj were a test from Allaah, the Mighty and Majestic, for the people. The people of shirk increased in mockery and their evil and their belittlement of the Messenger sallallaahu`alaihi wa sallam whereas the believers increased in eemaan.

Therefore when the people of shirk said to Aboo Bakr asSiddeeq radiyallaahu`anhu: “Look at your companion – what he is saying!” He said: “What is he saying?” They said: “He is claiming that he went to Jerusalem (and that he was taken up through the heavens) and that he came back in a single night!” Aboo Bakr asSiddeeq said: “If he said it, then it is just as he said. He has spoken the truth.” They said: “How can that be?” He said: “I attest to the truth of what he says with regard to something greater than that. I attest to the truth with regard to the news coming down from the heavens upon him. So, how should I not attest to the truth of what he says with regard to his being taken at night to Jerusalem?”[3]

This [night journey and ascension] came about through the ability of Allaah, the Mighty and Majestic, not through the ability of the Messenger sallallaahu`alaihi wa sallam. It was only through the ability of Allaah, the Mighty and Majestic. This was one of the miracles given to the Messenger sallallaahu`alaihi wa sallam and is a case of Allaah showing his honorable status with his Lord, the Mighty and Majestic.

It must be held as a person’s creed and belief that he sallallaahu`alaihi wa sallam was taken on the Night Journey and taken up through the Heavens with his soul and his body together whilst awake and not as a dream;, because some people say: “He was taken on the Night Journey with his soul, and as for his body, then it did not go outside Makkah. And he was only taken on the Night Journey and taken up through the heavens with his soul.” This is false and futile speech. Rather he was taken on the Night Journey with his soul and his body `alaihissalaatu wassalaam and he was carried upon al-Buraaq. And this was in a state of being awake, not asleep, since if it had happened with his soul only or if it had been a dream, then what would have been the difference between it and (other) dreams?.

Whereas Allaah, the Majestic and Most High, says:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ

«Perfect and Exalted is He who took His `abd on a journey by night.» [17:1]

The `abd is used to apply to the soul and the body together. It is not used for just the soul alone that it be described as `abd, nor is it applied to the body alone that is an `abd. It is not used except to apply to the soul and the body combined, for He did not say: “Perfect and Exalted is He who took the soul of His `abd.” Rather He said: «…took His `abd on a journey by night.» The `abd is the combination of the soul and the body. And Allaah, the Majestic and Most High, is not rendered incapable by anything and He is the One who has full power over everything.

He (rahimahullaah) said: «And the five daily prayers were made obligatory upon him and he prayed in Makkah for three years» He used to pray them as two rak`ahs. When the Prophet sallallaahu`alaihiwasallam migrated, the four rak`ah prayers were completed and became four rak`ahs – except for Fajr prayer, for in that he lengthened the recitation so it remained as two rak`ahs just as it was, and except for the maghrib prayer, for indeed it is three from the first period when it was made obligatory, because it is the witr (prayer with the odd number of rak`ahs) of the daytime. As for the Dhuhr, `Asr and the `Ishaa prayers, then in Makkah they were two rak`ahs each but when the Prophet sallallaahu`alaihiwasallam made Hijrah, they were made complete as four rak`ahs.

As occurs in the hadeeth:

»أول ما فرضت الصلاة ركعتين فلما هاجر النبي صلى الله عليه وسلم   أتمت صلاة الحضر وبقيت صلاة السفر«

«The prayer was first made obligatory as two rak`ahs, then when the Prophet sallallaahu`alaihi wa sallam made Hijrah, the prayer for the resident was completed and the prayer of the traveler remained as it was[4]

This is by consensus of the people of knowledge, that the prayer was obligatory in Makkah and that the Prophet sallallaahu`alaihi wa sallam prayed it in Makkah. However, they differ about whether it was made obligatory three years before the Hijrah.

This is what is more correct, just as the Shaykh mentioned here. Or it is otherwise said that it was made obligatory five years before the Hijrah, or it is said one year before the Hijrah, or it is said a year and a half. However the most correct saying is what the Shaykh mentioned is that it was three years before the Hijrah.

And was anything else from the pillars of Islaam made obligatory along with the prayer? This is an area of disagreement amongst the scholars; some of them held that the Zakaat was also made obligatory in Makkah, and that only its applicable limits, its amounts and those eligible to receive it were made clear in al-Madeenah. But as for the origin of its being made obligatory, then that was in Makkah.

And the proof is His saying, He the Most High:

وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ

«And give the right due from the crops on the day when it is harvested.» [6:141]

The meaning of the «due» here is the Zakaat. And the whole soorah came down in Makkah.

And likewise in His statement:

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ – لِّلسَّائِلِ وَالْمَحْرُومِ

«And those whose wealth has a known portion for the beggar who asks and for the deprived.» [70:24-25]

This soorah also came down in Makkah. And what is meant by the «known portion» is the Zakaat. So, it was in origin made obligatory in Makkah, however, its details were made clear in al-Madeenah. This is one saying.

The second saying: what is apparent from the speech of the Shaykh here, is that the Zakaat was only made obligatory in al-Madeenah and nothing was made obligatory in Makkah, except for the first pillar which is tawheed and the second pillar which is the prayer. This is what is apparent from the speech of the Shaykh.

Footnotes:

[1] Reported by al-Bukhaaree no. 3208 and no. 3887 as a hadeeth of Maalik ibn Sa`sa`ah and it is a long hadeeth containing the story of the Mi`raaj (the Ascent through the Heavens).

[2] Reported by al-Bukhaaree no. 349 as a hadeeth of Anas from Aboo Dharr, radiyallaahu `anhumaa.

[3] [Reported by al-Haakim in al-Mustadrak 3/65 no. 4407 as a hadeeth of `Aa.ishah radiyallaahu`anhaa. [Declared saheeh by Shaykh al-Albaanee in asSaheehah no. 306].

[4] Reported by al-Bukhaaree no. 350 and Muslim no. 685 as a hadeeth of `Aa.ishah radiyallaahu `anhaa.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/muhammad

https://abdurrahman.org/category/islam/israa-wa-miraaj

Israa wa Mi’raaj – Aqeedah Tahaawiyyah – Shaykh Al-Fawzaan | Dawud Burbank

Lesson 20 – Explained by Dawud Burbank rahimahullaah

[78] And the Mi`raaj (the ascent through the Heavens) is true; and the Prophet sallAllaahu `alayhi wa `alaa aalihi wa sallam, was taken on a Night-Journey

[79] And he was taken bodily, whilst awake, up to the Heavens.

[80] Then, to whatever higher places Allaah wished. And Allaah bestowed honour upon him with whatever He wished.

[81] And He revealed to him what He revealed to him, {And the heart did not lie about what it saw.} (Sooratun-Najm (53) aayah 11)

[82] So may Allaah extol him and grant him peace and security in the Hereafter and in this life.

Listen or download the Audio

Israa wa Mi’raaj – Aqeedat-ut-Tahaawiyyah – 20 – Abu Talhah Dawood Burbank [Mp3]

Click the Link below to read or Download PDF

Israa wa Miraaj – Aqeedah Tahaawiyyah – Shaykh Al-Fawzaan -Dawud Burbank [PDF]

Points discussed in this excerpt include:

  1. Definition and description of the Israa and the Mi`raaj
  2. The Israa and the Mi`raaj are true and whoever denies it is a kaafir
  3. The Messenger sallAllaahu `alayhi wa sallam was taken bodily, whilst awake, to the heavens
  4. He, sallAllaahu `alayhi wa sallam did not see Allaah with his eyes when Allaah spoke to him
  5. When the Prophet sallAllaahu `alayhi wa sallam is mentioned, it is his right that we send salaah and salaam upon him
  6. Hadeeth of the Israa— and the Mi`raaj
  7. Some clarifications from Shaykh Al-Albaanee rahimahullaah, regarding difference in some narrations concerning the Israa and the Mi`raaj and that which is correct

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

Faith In Everything That The Messenger Informed Of – Imaam Ibn Qudaamah Al-Maqdisee

We are obligated to have Faith in everything that the Prophet (sallAllaahu ‘alayhi wa sallam) informed us about and in what has been authentically attributed to him through reports, whether we witnessed it or it was hidden from us. We know that it is a reality and the truth. This is the same with regard to whether we comprehend it or we do not comprehend it.

We do not go beyond the outer actuality (i.e. literalness) of its meaning, such as the hadeeth concerning the Israa and the Mi’raaj.[20] It occurred while the Prophet was awake and not in a dream, for indeed the Quraish denied it and considered it something incredible. And they did not used to deny dreams.

Another example of that, is when the angel of death approached Moosaa in order to take his soul. He (Moosaa) struck him and gouged his eye, so he returned to his Lord who gave him his eye back.

Another example of that: are the signs of the Hour, such as the emergence of the Dajjaal, the descent of ‘Eesaa bin Maryam, who will then kill him, the coming out of Ya’jooj and Ma’jooj, the emergence of the Beast, the rising of the sun from the west, and all that is related to this from what has been authentically reported. [21]

The punishment and pleasure of the grave are true. The Prophet (sallAllaahu ‘alayhi wa sallam) would seek refuge from it (the punishment) and he commanded that it be done in every prayer.

The trial of the grave is true. The questioning of Munkar and Nakeer is true. The resurrection after death is true, and that will occur when Israafeel blows on the trumpet.

“And behold from the graves they will come out quickly to their Lord.” [Surah YaaSeen (36): 51]

Mankind will be gathered on the Day of Judgement, barefoot, naked, uncircumcised, and having nothing with them (i.e. possessions). They will stop at the final place of standing, until our Prophet (sallAllaahu ‘alayhi wa sallam) intercedes for them and

Allaah, Blessed and Exalted, reckons with them (i.e. judges them). The Balances will be set up, the records will be distributed and the pages containing the deeds of each individual will be dispersed into the right hands and the left hands.

“Then as for him who will be given his record in his right hand, he surely, will receive an easy reckoning. And will return back to his family in joy! But whoever is given his record behind his back (or in his left hand), he will invoke (for his) destruction. And he shall enter a blazing Fire and made to taste it’s burning flames.” [Surah Al-Inshiqaaq (84): 7-12]

The Balance (Al-Meezaan) has two scales and a tongue, with which it will weigh the deeds.

“Then those whose Balances (of good deeds) are heavy, they are the successful. And those whose Balances (of good deeds) are light, they are those who lose their own selves, in Hell will they abide.” [Surah Al-Mu’minoon (23): 102103]

Our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) will have the Fountain (AlHawd) on the Day of Judgement. Its water is whiter than milk and sweeter than honey. Its drinking vessels are as numerous as the stars in the sky. Whosoever drinks a serving from it, will never thirst again after that.

The Bridge is true. The righteous ones will cross it and the evil ones will fall from it.

Our Prophet (sallAllaahu ‘alayhi wa sallam) will intercede for the members of his ummah who have entered the Hellfire due to their major sins. Thus they will be extracted from it due to his (sallAllaahu ‘alayhi wa sallam) interceding (for them), but only after having been set ablaze and burned to ashes and charcoal. Then they will enter Paradise due to his intercession.

There will also be interceding done by the rest of the prophets, believers and angels. Allaah says:

“And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Surah Al-Anbiyaa (21): 28]

The intercession of the interceders will be of no avail to the disbelievers. Paradise and the Hellfire are two creations that will not cease to exist. Paradise is the abode of the close friends of Allaah, while the Hellfire is the place of punishment for His enemies. The inhabitants of Paradise will abide therein (i.e. Paradise) forever.

“Verily, the sinful evildoers will be in the torment of Hell to abide therein forever. (Their torment) will not be lightened for them, and they will be plunged into destruction with deep regrets and sorrows.” [Surah Az-Zukhruf (43): 74-75]

Death will be brought in the form of a sturdy ram and slaughtered between Paradise and Hellfire. Then it will be said: “O inhabitants of Paradise! Eternity for you and no (more) death! And O inhabitants of Hellfire! Eternity for you and no (more) death!” [22]

Footnotes :

[22] Saheeh Al-Bukhaaree: Book of Commentary of Surah Maryam (no. 4730)
[20] See the hadeeth of Al-Bukhaaree (no. 3207) and Muslim (no. 164) from the report of Anas bin Maalik on the authority of Maalik bin Sa’sah.
[21] Refer to An-Nihaayah of Ibn Katheer (rahimahullaah) and Al-Idhaa’ah of Sideeq Hasan Khaan (rahimahullaah) for this.

Posted from : Sufficiency in Creed (Lum’at-ul-‘Itiqaad) –  Imaam Ibn Qudaamah Al-Maqdisee
http://salaf-us-saalih.com//2014/10/01/sufficiency-in-creed-lumat-ul-itiqaad-imaam-ibn-qudaamah/

Book Study : http://salaf-us-saalih.com/category/book-study/lumatul-ittiqaad/

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

The Muslim believes that Muhammad is the Messenger of Allaah and the last Prophet. Allaah (Azza wa Jal) says: Muhammad is not the father of any of your men, but he is the Messenger of Allaah and the last of the Prophets. [Qur’aan, Soorat Al-Ahzaab, 33:40].

Allaah entrusted Prophet Muhammad (صلى الله عليه و سلم) with the final and complete message of Islam, calling mankind to worship none but Allaah. He (صلى الله عليه و سلم) is the best of the Messengers and the best of mankind. He, has no share at all of Ruboobiyyah (lordship) nor any share of Divinity. Contemplate the saying of Allaah regarding Prophet Muhammad (صلى الله عليه و سلم) :

Say, O Muhammad (صلى الله عليه و سلم), it is not within my power to bring benefit nor to keep away harm except as Allaah wills; and if I knew what the future holds I could amass a great deal of wealth and harm would not befall me. But I am just a Messenger from Allaah sent by Him to warn those who disobey Him of His punishment, and to give glad tidings of His reward fro those who truly believe in Him and are obedient to Him. [Qur’aan, Soorat Al-A’raaf, 7:188].

He (صلى الله عليه و سلم) said:

I am just a human like yourselves, I forget just as you forget. So, if I forget, then remind me.” [28]

The belief that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah necessitates that

1-He (صلى الله عليه و سلم) is the true Messenger of Allaah; he did not lie nor was he belied.

2-The Muslim should follow his teachings.

3-The Muslim believes in all of the reports which he (صلى الله عليه و سلم) related regarding the past, present and future and that these reports were revealed to him by Allaah (Azza wa Jal) and was not something which he knew on his own.

4-We comply with his commands

5-We stay away from what he forbade

6-We defend the Sharee’ah with which he was entrusted.

7-We comply with all that the he (صلى الله عليه و سلم) brought from the Sharee’ah as if it were from Allaah.

In the sight of the mystic Soofis, the Prophet (صلى الله عليه و سلم) is looked upon in ways that oppose the path which Allaah (Azza wa Jal) intended for the believers.

This could be summarized in the following points:

1-Many Soofis stress the concept of what they call Al- Haqeeqah Al-Muhammadiyyah or the “Perfect Man” (Al- Insaan Al-Kaamil). In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation. And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al- Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad صلى الله عليه و سلم) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!!

This is most fully described by ‘Abdul al-Karim Al-Jeeli (d.820Hj/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. [29] In this book he said:

“Know, may Allaah guard and protect you, that Al-Insaan Al-Kaamil (the Perfect Man) is the Qutub (the axis) around which the spheres of existence from beginning to end revolves. And he is one since the being of existence and forever and ever. Furthermore, he takes on various forms and appears in churches…his original name which belongs to him is Muhammad…I met him while he was in the image of my sheikh Sharaf-ud-Deen Ismaa’eel Al- Jhubratee…the secret behind this matter is him being able to take the form of every image…” [30]

It is the same creed of Ibn ‘Arabi and the advocates of Wahdat Al-Wujud, those who claim that Allaah is the essence of all that exits. They consider the Prophet (صلى الله عليه و سلم) as the first created being and from him originated rest of creation and that he himself is the God who is above the Throne. Such concept is similar to the philosophical concept of the “first cause” or the “first active intellect” from whom the creation emanated.

2-Some Soofis hold to the same concept as above but do not say that the essence of Muhammad is above the ‘Arsh.

3-Many Soofis claim that the light of Muhammad (صلى الله عليه و سلم) is the first being, and that he is the most honorable of creation, and for his sake Allaah has created the universe. They do not explicitly say that the creatures originated from him. [31]

Most Soofis, however, concur that the Prophet (صلى الله عليه و سلم) is the essence of emanation of all knowledge. Some of them consider that this emanation is eternal, meaning that it is present even before the existence of Muhammad (صلى الله عليه و سلم). That is why a large sector of the Soofis believe that the Prophet (صلى الله عليه و سلم) knows the Ghayb and that nothing escapes his knowledge in the heavens and on the earth.

They have also innovated many practices aimed at showing their so-called love of the Prophet (صلى الله عليه و سلم) including celebrations of the Prophet’s birthday and his journey of Israa’ and Mi’raaj, his Hadrah, [32] and so forth.

They even call upon the Prophet (صلى الله عليه و سلم) seeking aid and help believing that he (صلى الله عليه و سلم) responds and answers such Shirk.

Such concepts, beliefs, and practices concerning the Prophet (صلى الله عليه و سلم) are corrupt and contradict the Message of the Qur’aan and Sunnah as well as the way of the true believers, the Sahaabah and those who followed them on the path of righteousness, may Allaah be pleased with them all.

References:

[28] Reported by Muslim in his Saheeh [English translation], vol. 1, no.1168]

[29] See Vol. 2, p. 73 (4th edition), 1395/1975.

[30] Al-Insaan Al-Kaamil, Chapter six quoting from ‘Abdur-Rahmaan ‘Abdul Khaaliq’s Al-Fikr As-Soofee [Cairo, Egypt: Daarul Haramayyn, 1413/1993], pp. 243-245

[31] You can find many of the Soofee concepts regarding Prophet Muhammd (صلى الله عليه و سلم) in the sayings, writings, and invocations of principal Soofis like Abu Taalib Al-Makki, Al-Ghazaali, Ibn ‘Arabi, Al-Jeeli, Ibn Masheesh, Abul-Hasan Ash-Shaathili, Al-Booseeri (in Nahjul Burdah), Ahmad Badawi, Al-Jazooli (in Dalaa’il AL-Khayraat), Ahmad-Ar-rifaa’I, Ibraheem Ad-Dasooqi, Fakhrud-Deen Ar-Raazi, Muhammad Al-Bakri (As-Salaat Al-Bakriyyah) and others. Some invocations stressing such concepts include the Teejaaniyyah, Al- Jeelaaniyyah, As-Saqaafiyyah, Al-Idreesiyyah, and others as well. See Kashf Haqeeqat As-Soofeeyyah, pp. 263-281, and Al-Fikr As-Soofee, pp. 175-195.

[32] Soofee innovated circles of Thikr. They claim that the Prophet (صلى الله عليه و سلم) attends these circles!

Posted from e-BookSufism : Origin and Development  – Dr. Saleh As-Saleh

Acting in the roles of Sahabah may serve some interest, but the harm done by this is far greater than any good that might be achieved – alifta

The third question of Fatwa no. 2442

Q 3: What is the ruling on acting the Sahabah (Companions of the Prophet, may Allah be pleased with them) in school theaters?

A: The Council of Senior Scholars previously reviewed this question and issued a decree as follows:

1. Allah (Exalted be He) has praised and set clear the high status of the Sahabah. Thus, acting any of them on stage or on the screen is contrary to this Divine praise and is detrimental to the high status and honor which Allah has bestowed upon them.

2. Representing any of them in this way exposes them to mockery and ridicule. Actors are usually people who have no room for righteousness, piety, and Islamic morals in their lives. Moreover, those who put on plays are doing so as a means to earn money, and no matter how much they try to avoid it, it will involve some lying and backbiting. Acting the Sahabah (may Allah be pleased with them) may have an effect on their status in the hearts and minds of the Muslims, or diminish the reverence they have for them, and paves the way for arousing doubts in Muslims about their religion and disputes over the personalities of the Sahabah.

It also necessarily implies that one of the actors will play the role of Abu Jahl and other disbelievers, thus he will have to utter words insulting Bilal, and insulting the Messenger (peace be upon him) and the Message of Islam that he brought. Undoubtedly, this is a great evil. This act may be targeted to confuse the Muslims about their creed, the Book of Allah and Sunnah of their Prophet (peace be upon him).

3. If it is claimed that this serves the interest of calling people to Islam and spreading noble Islamic morals and etiquette through showing exact biographies of those Sahabah is simply an assumption and wishful thinking. Whoever knows the real nature and aims of actors will realize that this kind of acting is in sharp contrast to the real nature of the actors, their standards, lives, and behaviors.

4. It is basically stated in the principles of Shari`ah (Islamic law) that if a certain matter is definitely or probably harmful, it will be forbidden.

Acting the Sahabah may serve some interest, but the harm done by this is far greater than any good that might be achieved. Accordingly, to protect those interests and ward off harm, and to preserve the honorable status of the Sahabah of the Messenger of Allah (peace be upon him), we must not allow that.

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

Permanent Committee for Scholarly Research and Ifta’
Chairman : `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=304&PageNo=1&BookID=10