The polytheists in our era are more severe in their Shirk than the first polytheists

Four Rules Regarding Shirk

Section Five: The Fourth Rule Regarding Shirk

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

The Fourth Rule: The polytheists in our era are more severe in their (committing of) Shirk than the first polytheists (during the Prophet’s time). This was since the first polytheists used to ascribe partners to Allaah at times of ease and worship Him sincerely during times of hardship. However, the polytheists in our era constantly commit Shirk in times of ease as well as in times of hardship. The proof for this is Allaah’s statement:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“And when they embark on a ship, they invoke Allaah making their Faith purely for Him alone. But when He brings them safely to land, behold they give a share of their worship to others.” [Surah Al-‘Ankaboot: 65]

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

Aghladh (more severe) greater and stronger; Rakhaa (times of ease) times of comfort and blessing; Shiddah (hardship) difficulty and times when tribulations befall.

Explanation:

This is the fourth and last rule, which is that the polytheists in our time, those who devote a share of their worship to other than Allaah, such as the righteous people that are buried in graves and so on. These people are greater in Shirk and stronger in disbelief than the first polytheists.

The reason for this is because the first polytheists would ascribe partners to Allaah during times of ease only, and as for times of hardness and difficulty, they would call sincerely out to Allaah (for help) and they knew that no one else could save them and that their (false) gods would not benefit them. What indicates this is Allaah’s saying:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“And when they embark on a ship, they invoke Allaah making their Faith purely for Him alone. But when He brings them safely to land, behold they give a share of their worship to others.” [Surah Al-‘Ankaboot: 65]

And also Allaah’s saying:

قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعًا وَخُفْيَةً لَّئِنْ أَنجَانَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ قُلِ اللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ

“Say: Who rescues you from the darkness of the land and sea (when) you call upon Him in humility and in secret (saying): ‘If He only saves us from this (danger), we will truly be grateful.’ Say: Allaah rescues you from this and from all other distresses, but yet you worship others besides Allaah.” [Surah Al- An’aam: 63-64]

So these ayaat (verses) indicate that they would mix partners in their worship with Allaah during times of ease only. But as for times of hardship then they wouldn’t.

But as for those who commit Shirk in our time, then they indeed mix partners in Allaah’s worship in both these conditions. If some blessing and comfort befalls them, they rush to the graves, presenting them with sacrificial offerings and slaughtering animals at their sites. And they put forth thanks to the deceased buried within them and glorify them with praises.

And if some calamity befalls them, they rush to these graves and seek help from them, supplicating to them and making oaths to them for such and such if this calamity is removed from them.

We see this clearly going on at the graves that are worshipped besides Allaah, such as the grave sites of Husayn, Sayyidah Zaynab, ‘Abdul-Qaadir al-Jeelaani, Sayyid Al- Badawee and others. So it is clear that the Shirk that is committed by these latter-day polytheists is greater and worse than the Shirk that was done by the polytheists of old because it is a Shirk that is done constantly under every condition.

And this completes the objective of this treatise, thus all praise is due to Allaah, Lord of the Worlds.

Summary:

1. The polytheists of old used to mix partners in Allaah’s worship during times of ease and turn to Him in sincere worship during times of hardship.

2. The polytheists of this era mix partners in Allaah’s worship in both conditions.

3. The polytheists in our time are greater in their Shirk than the first polytheists.

Examination:

1. What is the difference between the polytheists in our time and the polytheists of old times?

2. Which of the two is greater in their Shirk: the polytheists of old or the polytheists of our time?

3. What is the proof that the polytheists of old would commit Shirk during times of ease and not during times of hardship?

Excerpted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk,  Explained Shaykh Muhammad Al Khumayyis ,Al-Ibaanah book publishing [e-Book]

Related Links:

Two Rakat for Sunnah of Fajr prayer are better than the Dunyaa and everything that is in it – Dr. Saleh As-Saleh [Audio|En]

Umdatul Ahkaam – Book of Salah
Hadith No. 60

[Souncloud Audio Link]

Audio Posted from: Salah – Umdatul ah-Kaam – Dr Saleh as Saleh [Audio Series|En]


From Ayesha Radi Allaahu anha who said:

The Prophet -sallAllaahu alayhi wa sallam- was not more concerned and did not pay attention to any of the optional prayers like he did for the two Rakat of Sunnah for the Fajr prayer.’ [Bukhari & Abu Dawood]

From Ayesha from the Prophet -sallAllaahu alayhi wa sallam- who said:

Two Rakat for Sunnah of Fajr prayer are better than the Dunyaa and everything that is in it.’ [Muslim, Tirmidhi & Nisa’ee]

From Ayesha Radi Allaahu anha who said from the Prophet -sallAllaahu alayhi wa sallam- that he said about the two Rakat when the Fajr prayer time comes in:

‘They are more beloved to me than the Dunyaa and everything that is in it.’ [Muslim]

[Source for the above translation: The Sunnah for the Fajr Prayer – Compiled by Abbas Abu Yahya]


Related Links:

Do Not Participate in Halloween! – By Abu Muhammad Al-Maghribee [Short Clip|En]

Bismillaah

[Download the Audio Clip]

Audio Clip embedded from: https://www.spreaker.com/user/tawheedradio/abu-muhammad-do-not-participate-in-hallo

Perish the Slave of Dinar & Dirham – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Chapter 10: The Fitnah of wealth should be warded off

باب مَا يُتَّقَى مِنْ فِتْنَةِ الْمَالِ

Hadith

حَدَّثَنِي يَحْيَى بْنُ يُوسُفَ، أَخْبَرَنَا أَبُو بَكْرٍ، عَنْ أَبِي حَصِينٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏

“‏ تَعِسَ عَبْدُ الدِّينَارِ وَالدِّرْهَمِ وَالْقَطِيفَةِ وَالْخَمِيصَةِ، إِنْ أُعْطِيَ رَضِيَ، وَإِنْ لَمْ يُعْطَ لَمْ يَرْضَ ‏”

Narrated Abu Huraira: The Prophet (ﷺ) said,

Perish the slave of Dinar, Dirham, Qatifa (thick soft cloth), and Khamisa (a garment), for if he is given, he is pleased; otherwise he is dissatisfied.

Sahih al-Bukhari 6435 | In-book : Book 81, Hadith 24 |(English) : Vol. 8, Book 76, Hadith 443

Listen to the Explanation by Dr. Saleh as-Saleh
(Based on the explanation of Shaykh Uthaymeen):

[Download Mp3]

SourceHadeeth – Al-Bukhari Book of Ar-Riqaaq

Related Links:

https://abdurrahman.org/finaljourney

About Hope and Hoping too much – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Chapter (4) : About hope and hoping too much

باب فِي الأَمَلِ وَطُولِهِ

وَقَوْلِ اللَّهِ تَعَالَى:

,{ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَمَا الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ }

And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing) [3:185]

ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الأَمَلُ فَسَوْفَ يَعْلَمُونَ }

Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know! [15:3]

وَقَالَ عَلِيٌّ  :

ارْتَحَلَتِ الدُّنْيَا مُدْبِرَةً، وَارْتَحَلَتِ الآخِرَةُ مُقْبِلَةً، وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ، فَكُونُوا مِنْ أَبْنَاءِ الآخِرَةِ، وَلاَ تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا، فَإِنَّ الْيَوْمَ عَمَلٌ وَلاَ حِسَابَ، وَغَدًا حِسَابٌ وَلاَ عَمَلَ.

بِمُزَحْزِحِهِ} بِمُبَاعِدِهِ}

Hadith

حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا يَحْيَى، عَنْ سُفْيَانَ، قَالَ حَدَّثَنِي أَبِي، عَنْ مُنْذِرٍ، عَنْ رَبِيعِ بْنِ خُثَيْمٍ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ خَطَّ النَّبِيُّ صلى الله عليه وسلم خَطًّا مُرَبَّعًا، وَخَطَّ خَطًّا فِي الْوَسَطِ خَارِجًا مِنْهُ، وَخَطَّ خُطُطًا صِغَارًا إِلَى هَذَا الَّذِي فِي الْوَسَطِ، مِنْ جَانِبِهِ الَّذِي فِي الْوَسَطِ وَقَالَ ‏

‏ هَذَا الإِنْسَانُ، وَهَذَا أَجَلُهُ مُحِيطٌ بِهِ ـ أَوْ قَدْ أَحَاطَ بِهِ ـ وَهَذَا الَّذِي هُوَ خَارِجٌ أَمَلُهُ، وَهَذِهِ الْخُطُطُ الصِّغَارُ الأَعْرَاضُ، فَإِنْ أَخْطَأَهُ هَذَا نَهَشَهُ هَذَا، وَإِنْ أَخْطَأَهُ هَذَا نَهَشَهُ هَذَا ‏”

‌‌‏Narrated `Abdullah:

The Prophet (ﷺ) drew a square and then drew a line in the middle of it and let it extend outside the square and then drew several small lines attached to that central line, and said, “This is the human being, and this, (the square) in his lease of life, encircles him from all sides (or has encircled him), and this (line), which is outside (the square), is his hope, and these small lines are the calamities and troubles (which may befall him), and if one misses him, an-other will snap (i.e. overtake) him, and if the other misses him, a third will snap (i.e. overtake) him.”

Sahih al-Bukhari 6417  | In-book : Book 81, Hadith 6 | English : Vol. 8, Book 76, Hadith 426

Hadith

حَدَّثَنَا مُسْلِمٌ، حَدَّثَنَا هَمَّامٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَنَسٍ، قَالَ خَطَّ النَّبِيُّ صلى الله عليه وسلم خُطُوطًا فَقَالَ ‏

‏ هَذَا الأَمَلُ وَهَذَا أَجَلُهُ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ جَاءَهُ الْخَطُّ الأَقْرَبُ ‏”

‌‌‏Narrated Anas bin Malik:

The Prophet (ﷺ) drew a few lines and said, “This is (man’s) hope, and this is the instant of his death, and while he is in this state (of hope), the nearer line (death) comes to Him.”

Sahih al-Bukhari 6418 | In-book : Book 81, Hadith 7  | English : Vol. 8, Book 76, Hadith 427

Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):

[Download Mp3]

SourceHadeeth – Al-Bukhari Book of Ar-Riqaaq

Related Links:

https://abdurrahman.org/finaljourney/

Be in this world as if you were a stranger or a traveler – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

BismillaahHadith

حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ أَبُو الْمُنْذِرِ الطُّفَاوِيُّ، عَنْ سُلَيْمَانَ الأَعْمَشِ، قَالَ حَدَّثَنِي مُجَاهِدٌ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ أَخَذَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِمَنْكِبِي فَقَالَ ‏

‏ كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ، أَوْ عَابِرُ سَبِيلٍ” ‏”

‌‌‏ وَكَانَ ابْنُ عُمَرَ يَقُولُ إِذَا أَمْسَيْتَ فَلاَ تَنْتَظِرِ الصَّبَاحَ، وَإِذَا أَصْبَحْتَ فَلاَ تَنْتَظِرِ الْمَسَاءَ، وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ، وَمِنْ حَيَاتِكَ لِمَوْتِكَ‌‏

Narrated Mujahid: Abdullah bin Umar said,

“Allah’s Messenger (ﷺ) took hold of my shoulder and said,

‘Be in this world as if you were a stranger or a traveler.”

The sub-narrator added: Ibn `Umar used to say,

“If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.”

Sahih al-Bukhari 6416 | In-book : Book 81, Hadith 5 | Vol. 8, Book 76, Hadith 425 

Listen to the Explanation by Dr. Saleh as-Saleh (Based on the explanation of Shaykh Uthaymeen):


[Download Mp3]

SourceHadeeth – Al-Bukhari Book of Ar-Riqaaq

A (small) place equal to an area occupied by a whip in Paradise is better than the (whole) world and whatever is in it

Chapter (2) : The example of this world in contrast with the Hereafter

باب مَثَلِ الدُّنْيَا فِي الآخِرَةِ

وَقَوْلِهِ تَعَالَى: {أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الأَمْوَالِ وَالأَوْلاَدِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا وَفِي الآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِنَ اللَّهِ وَرِضْوَانٌ وَمَا الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ}

Hadith

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، عَنْ أَبِيهِ، عَنْ سَهْلٍ، قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏

مَوْضِعُ سَوْطٍ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَغَدْوَةٌ فِي سَبِيلِ اللَّهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا

‌‌‏Narrated Sahl (radhi Allaahu anhu) : I heard the Prophet (ﷺ) saying,

A (small) place equal to an area occupied by a whip in Paradise is better than the (whole) world and whatever is in it; and an undertaking (journey) in the forenoon or in the afternoon for Allah’s Cause, is better than the whole world and whatever is in it.

Sahih al-Bukhari 6415 | Book 81, Hadith 4  | Vol. 8, Book 76, Hadith 424

Listen to the Explanation by Dr. Saleh as-Saleh
(Based on the explanation of Shaykh Uthaymeen):

[Download Mp3 Here]

Source: Hadeeth – Al-Bukhari Book of Ar-Riqaaq

Using Pills to Delay the Menses to fast the whole month of Ramadhan – Dr. Saleh as Saleh [Audio Clip|En]

Bismillaah

[Souncloud Audio Link

Posted from:  Fasting – 15 Women Issues FAQ – Dr. Saleh as Saleh

Related Links:

Break the Fast with Dates or Water – Bulugh al-Marâm | Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio|En]

Bismillaah

Breaking the Fast with Dates or Water

[Translation Source: Darussalam English Publication of Bulugh al-Maraam]

Explained by Dr. Saleh as Saleh rahimahullaah based on the explanation of Shaykh Uthaymeen rahimahullaah

[Souncloud Audio Link

Related Links:

 

Intention For Voluntary Fast – Bulugh al-Marâm | Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio|En]

BismillaahIntention For Voluntary Fast
[Translation Source: Darussalam English Publication of Bulugh al-Maraam]

Explained by Dr. Saleh as Saleh rahimahullaah based on the explanation of Shaykh Uthaymeen rahimahullaah

[Souncloud Audio Link

Related Links:

Applying Kohl (Ithmid) While Fasting in Ramadhan – Bulugh al-Marâm | Dr. Saleh as Saleh [Audio|En]

BismillaahKohl-Fasting-Bulugh al Maraam

[Translation Source: Darussalam English Publication of Bulugh al-Maraam]

Explained by Dr. Saleh as Saleh rahimahullaah based on the explanation of Shaykh Uthaymeen rahimahullaah

[Souncloud Audio Link

Related Links:

An-Nadhr (Vows) and their Evidence – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


An-Nadhr (Vows) and their Evidence

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

And the proof for vows:

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا

They fulfill their vows and they fear a Day whose evil will be widespread [76:7] 26


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

An-Nadhr (making a vow): it is that a person makes something binding upon himself which was not originally binding upon him in the legislation, such as his making a vow that he will perform a fast, or his making a vow that he will give such and such in charity – then it becomes binding upon him to carry out his vow, because of the saying of the Prophet sallallaahu ‘alaihi wa sallam:

من نذر أن يطيع الله فليطعه

Whoever makes a vow that he will obey Allaah, then let him obey Him

[Reported by al-Bukhaaree (6696 & 6700) from a hadeeth of Aa’ishah radiy Allaahu ‘anhaa.]

And making a vow is a type from the types of worship, it is not permissible to do it except for Allaah. So whoever makes a vow for a grave or for an idol or for other than that, then he has committed shirk with Allaah the Mighty and Majestic and it will be a vow of sin and shirk. And the Prophet sallallaahu ‘alaihi wa sallam said:

ومن نذر أن يعصي الله فلا يعصه

And whoever makes a vow that he will commit an act of disobedience to Allaah, then let him not disobey Him”.

PS: Dawud Burbank (rahimahullah) covers some more benefits from the Explanation of Shaykh Uthaymeen rahimahullah at the end of this short clip ( this is not transcribed)

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

Book Study Resources – Three Fundamental Principles

Related Links:

Adh-Dhabh (Sacrificing or Slaughtering), its Types and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Adh-Dhabh (Sacrificing or Slaughtering), its Types and its Proof

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

And the proof for sacrificing is His saying He the Most High:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

Say: My prayer and my sacrificing and my living and my dying are all for Allaah alone, the Lord of the whole of creation [6:162]

And from the sunnah:

لَعَنَ اللهُ مَنْ ذَبَحَ لِغَيْرِ الله

“Allaah has cursed the one who sacrifices for other than Allaah.”[1]  25


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

adh-Dhabh (sacrificing or slaughtering) is of four types:

Firstly: sacrificing which is done to seek closeness and to honour and venerate someone, and this is not permissible except for Allaah the Perfect and Most High, because it is an act of worship involving wealth. So therefore it is not permissible to sacrifice for the jinn nor for the devils nor for the kings nor for the leaders in order to show honour and veneration of them, because this is worship – it is not permissible except for Allaah the Mighty and Majestic.

So those people who sacrifice for the jinn in order to gain safety from their evil, or in order for a sick person to be cured, as is done by the soothsayers and by the astrologers, those who claim to be able to heal or cure, and who say to the people, “if you sacrifice such and such in order to cure your sick person and do not mention the Name of Allaah upon it” – this is major shirk which takes a person outside of the religion and this is what Allaah the Most High has said in warning against doing it for other than Allaah:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

Say: My prayer and my sacrificing and my living and my dying are all for Allaah alone, the Lord of the whole of creation [6:162]

And He said:

فَصَلِّ لِرَبِّكَ وَانْحَرْ

So pray for your Lord and sacrifice to Him [108:2]

Meaning: make sacrifice for your Lord.

The second type of sacrifice is: slaughtering an animal in order to obtain meat to eat. This, there is no harm in it, because it is not something slaughtered to draw closer to anyone or to venerate anyone, it is just being sacrificed for a need, and eating is from that; so this, there is no harm in it, because it is not a type of worship, and it can be slaughtered in order to sell the meat.

The third type of sacrifice is: sacrificing which is done at times of joy and happiness, on the occasion of a marriage or on the occasion of settling in a new home or someone returning after an absence, or the like of that, by gathering one’s relatives and then performing a sacrifice in order to show one’s happiness and joy at what has occurred. This, there is no harm in it, because it does not contain veneration of anyone, and it is not seeking to draw closer to anyone, rather it is just a case of joy and happiness at something that has occurred.

Fourthly: sacrificing in order to give meat away in charity for the poor people and the needy and the destitute, this is counted as being a sunnah, and it enters into worship.

Footnotes:

[1] Reported by Muslim (1978) from a hadeeth of Alee ibn Abee Taalib radiy Allaahu ‘anhu. 

`Alee (radiyallaahu `anhu) said: Allaah’s Messenger (salallaahu `alaihi wassallam) narrated to me four words, saying:

  1. “Allaah curses whoever slaughters to other than Allaah.
  2. Allaah curses whoever curses his parents.
  3. Allaah curses the one who shelters an innovator or wrongdoer.
  4. Allaah curses the one who alters the boundaries of a land.”

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

Book Study Resources – Three Fundamental Principles

Related Links:

Al-Istighātha (Seeking Rescue and Deliverance) and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Al-Istighaathah (Seeking Rescue and Deliverance) and its Proof

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

And the Proof for al-Istighaathah (seeking rescue and deliverance):

إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ

Remember when you sought the aid and deliverance of your Lord, and He responded to you [8:9] 24


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

Al-Istighaathah is a type of the types of worship, and it is seeking al-Ghauth (deliverance or rescue), and it does not occur except at times of adversity or great difficulty, when a person comes to be in a situation of adversity, then he seeks deliverance and rescue from Allaah and he seeks salvation from this adversity.

And al-Istighaathah (seeking rescue and deliverance) is of two types:

The first type is: al-Istighaathah (seeking rescue) from a created being, with regard to something that no-one is able to do except Allaah the Mighty and Majestic, and this is shirk. So whoever seeks rescue and deliverance from other than Allaah, whether it be from a jinn or a human or those people who are absent or from the dead, then this is shirk along with Allaah the Mighty and Majestic. So seeking rescue and deliverance through the dead and those who are absent from the devils and the jinn, this is shirk along with Allaah the Mighty and Majestic.

The second type is: seeking aid and rescue from a created being who is present and who is alive with regard to something he is able to do – this is permissible. He the Most High said in the story of Moosaa:

فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ

So the man who was upon his religion (i.e. the religion of Moosaa) he called to him for assistance and rescue against the one who was an enemy [28:15]

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

Book Study Resources – Three Fundamental Principles

Related Links:

Al-Isti‘aanah (Appealing for Aid and Assistance) and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 24 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Al-Isti‘aanah (Appealing for Aid and Assistance) and its Proof

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

And the proof for Al-Isti‘aanah (appealing for aid and assistance) is His saying, He the Most High:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You alone do we worship and to You alone do we appeal for aid [1:5]

And there occurs in the hadeeth:

“If you seek aid, then seek the aid of Allaah”[1], 12


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

Al-Isti‘aanah: means seeking aid and assistance, and it is of two types:

The first type (which is worship): is seeking assistance upon something which no-one but Allaah is able to do; then directing this to other than Allaah is shirk, whoever seeks aid and assistance of other than Allaah with regard to something which only Allaah can carry out, then he has committed shirk, because he has directed a type from the types of worship to other than Allaah the Mighty and Majestic.

The second type (which is not worship): seeking aid upon something which someone from the creation is able to carry our, so you may seek someone’s help to build a wall along with you or to carry some luggage along with you or to help you to do something which is permissible which you wish to do, just as He the Most High said:

 وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

And help one another upon righteousness and dutifulness towards Allaah, and do not help one another upon sin and transgression [5:2]

So al-Isti‘aanah (seeking aid and assistance) with regard to everyday matters which the people are able to do, there is no harm in this, because it is co-operation upon righteousness and dutifulness to Allaah. And He sallallaahu ‘alaihi wa sallam said:

“And Allaah continues to aid the servant for as long as the servant is aiding his brother”

[Reported by Muslim (2699) from a hadeeth of Abu Hurayrah radiy Allaahu ‘anhu]

As for seeking aid and assistance from someone from the creation with regard to something which no-one can carry out except Allaah, for example bringing about provision and repelling harm, then this cannot be except for Allaah; such as seeking the aid of the dead and seeking the aid of the jinn and the devils, and seeking the aid of people who are absent and they cannot hear your calling out their names – this is major shirk, because you are seeking aid from those who are not able to aid you.

So His saying, He the Most High:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You Alone do we worship and Your aid Alone do we seek [1:5] 

Iyyaka na‘budu”, (You Alone do we worship): this is a case of putting the governed word before the operative word. The governed word, “You”, is in the accusative case and, “We worship” is the governing word which caused, “Iyyaka” to be in the accusative case. And putting the governed word before the operative word indicates restriction. So the meaning of, “Iyyaka Na‘budu”, is – we do not worship anyone else besides You. So worship is restricted (to only be) for Allaah, the Mighty and Majestic.

Wa Iyaaka nasta‘een”, (and Your aid Alone do we seek): this is a restriction of seeking aid (to only be) from Allaah the Mighty and Majestic, and that is with regard to those affairs which no-one is able to carry out except Allaah the Perfect and Most High.

And in His saying, “Iyaaka nasta‘een”, (Your aid Alone do we seek): it shows freeing onself from, “Hawl” and “Quwwah” – from any claim to having the ability to change things and from having power, and that a person has no power except with Allaah’s aid, and that no-one is able to do anything except with the aid of Allaah the Mighty and Majetic, and this is the utmost worship and servitude to Allaah, when a person frees himself from shirk, and he frees himself from, Hawl – from any claim to being able to bring about change, and from having Quwwah – from himself having power. So this is the utmost worship and servitude to Allaah the Mighty and Majestic.

[1] Reported by At-Tirmidhee as a hadeeth of Ibn ‘Abbaas radiy Allaahu ‘anhumaa (part of hadeeth 19 in An-Nawawee’s 40 hadeeth)

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

Book Study Resources – Three Fundamental Principles

Related Links:

Al-Inaabah (Turning Repentantly and Obediently) and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part D
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Al-Inaabah (Turning Repentantly and Obediently) and its Proof

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

And the proof for al-Inaabah (turning repentantly and obediently) is His saying, He the Most High:

وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ 

So turn in repentance and obedience to your Lord and submit to Him [39:54] 20


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

Al-Inaabah: it means returning and it has the meaning of at-Tawbah (repenting), and repenting and al-Inaabah have one and the same meaning. However some of the scholars have said al-Inaabah is more specific than at-Tawbah (repenting), meaning it is more emphasized because it, Inaabah is Tawbah (repenting) but along with turning to Allaah, the Mighty and Majestic, meaning it is a specific repentance, and a person may repent and leave the sin and not return to it, and he may regret it, however his turning to Allaah may be a weak turning. Whereas al-Inaabah then indeed it means turning towards to Allaah the Mighty and Majestic. And therefore He said:

.. وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ

So turn in repentance and obedience to your Lord and submit to Him …

Meaning turn back to Him and turn fully to Him, He the Perfect and Most High.

مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ ..

… before the punishment comes to you and then you will not be helped [39:54]

When the punishment which destroys and annihilates comes, then repentance will not be accepted from those who repent at that time.

فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا

Except for the people of Yunus when they believed, then we took away from them the humiliating punishment [10:98]

This was an exception, otherwise when the punishment which destroys descends, then repentance is not accepted, and therefore He said:

مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ ..

.. before the punishment comes to you and then you will not be helped [39:54] 

So at-Tawbah (repenting) and al-Inaabah (turning repentantly and obediently), they have an appointed time and they have a limit, so repentance will not be accepted from the person who is experiencing the death rattle, or someone to whom death comes, and the repentance will not be accepted from one whom the punishment which destroys and annihilates descends upon. And repentance will not be accepted when the sun comes out from its place of setting before the establishment of the Hour. Repentance will not be accepted then. So therefore Allaah encourages the servant upon at-Tawbah (repenting) and al-Inaabah (turning repentantly and obediently) before the time limit comes to its end.

مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ

Before the punishment comes to you and then you will not be helped [39:54]

So the witness is His saying:

وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ

Turn to your Lord repentantly and obediently [39:54]

This indicates that al-Inaabah (turning repentantly and obediently) is a type from the types of worship because He said, “to your Lord”. So this shows that it is a type from the types of worship.

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

Book Study Resources – Three Fundamental Principles

Related Links:

Al-Khashyah (Fear and Awe) and its Proof – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Al-Khashyah (Fear and Awe) and its Proof

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

The proof for al-Khashyah (awe) is His saying, He the Most High:

 فَلَا تَخْشَوْهُمْ 

So do not have Khashyah (awe) of them [2:150] 19


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

Al-Khashyah (awe) is a type of Khawf (fear), and it is more specific than just fear. And it is said al-Khashyah (awe) is fear which is mixed with veneration. He the Most High said:

 فَلَا تَخْشَوْهُمْ 

So do not have Khashyah (awe) of them [2:150]

Allaah the Perfect and Most High commanded having Khashyah (awe) of Him alone.

He the Most High said in the aayah:

فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ

So do not have Khashyah (awe) of them, but rather have Khashyah (awe) of Me, and so that I may complete My favour upon you and so that you may be guided. [2:150]

So He commanded having Khashyah (awe) of Him, He the Perfect and Most High, and He said in description of those who pray salaah:

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

And those who have fear of the punishment of their Lord [70:27]

Meaning they have fear, they are the elite ones from the creation, they have fear of Allaah the Mighty and Majestic. And He said about the Angels:

يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

They have fear of their Lord from above them, and they do whatever they are commanded [16:50]

The elite of the creation from the Angels and the Messengers and the beloved and the obedient servants and the righteous ones, they have the utmost Khashyah (awe) of Allaah the Mighty and Majestic and Khawf (fear) of Him, He the Perfect and Most High and Rahbah (dread) of Him.

So ar-Rahbah (dread) and al-Khawf (fear) and al-Khashyah (awe), all of them have a single meaning, even though some of them are more specific than others. However they all share in being Khawf (fear) of Allaah the Perfect and Most High. And these are from the characteristics of the Prophets and the righteous servants of Allaah, and they are tremendous types of worship and they are from the actions of the hearts which are not known except to Allaah the Perfect and Most High.

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:

Ar-Rajaa’ (Hope) will not be correct except along with Righteous Action – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 22 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Ar-Rajaa’ (hope and longing) and its Proof

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

And the proof for ar-Rajaa’ (hope and longing) is His saying, He the Most High:

فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

So whoever has hope in the meeting with his Lord and in His reward then let him perform righteous actions and not associate anyone in worship with his Lord [18:110] 16


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

His saying, He the Most High, “man kaana yarjoo”: meaning he has hope for the reward of Allaah the Mighty and Majestic and in seeing Him openly on the Day of Resurrection, whoever has hope in seeing Allaah openly with his eyes on the day of resurrection, then let him perform righteous deeds, he should carry out the means which will enable him to attain this goal, which is the reward of entry into Paradise and of being saved from the Fire and of looking upon the Face of Allaah – this necessarily follows on, because whoever enters Paradise, then he will see Allaah, the Mighty and Majestic.

فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

So whoever has hope in the meeting with his Lord and in His reward then let him perform righteous actions [18:110]

This shows that hope alone is not sufficient, rather there must be action, as for your just having hope in Allaah, but you do not act, then this is to abandon the use of the means. So praiseworthy hope is that which occurs along with righteous action. As for hoping which is not praiseworthy, then it hope which does not have righteous action along with it.

And righteous action is that which fulfills two conditions:

  1. The first: is that it is done purely and sincerely for Him, the Mighty and Majestic.
  2. The second: is that it is done following the Messenger sallallaahu ‘alaihi wa sallam.

So an action will not be righteous unless it fulfills these two conditions: that it is done purely and sincerely seeking the Face of Allaah, it does not contain any shirk, and that it should be a correct action, done upon the Sunnah of Allaah’s Messenger sallallaahu ‘alaihi wa sallam, not containing innovation. So if the two conditions are met then it will be a righteous action, and if any condition is missing, then it will be a corrupt action, it will not benefit the person who does it.

So action which contains shirk will be rejected for the person, and likewise action which contains innovation, it will be rejected for the person. He sallallaahu ‘alaihi wa sallam said:

Whoever does an action which is not in accordance with our affair, then it will be rejected” [1]

So this aayah contains ar-Rajaa’ (hope and longing), and that it is an act of worship to Allaah the Mighty and Majestic. And it shows that hope will not be correct except along with righteous action.

[1] Reported by al-Bukhaaree in disconnected form straight after hadeeth 7350, and reported by Muslim as hadeeth 1718/17 from a hadeeth of ‘Aa’ishah radiy Allaahu ‘anhaa. And also reported by al-Bukhaaree in connected form as hadeeth 2697 and Muslim as hadeeth 1718/17 from ‘Aa’ishah radiy Allaahu ‘anhaa, that she said, Allaah’s Messenger sallallaahu’ alaihi wa sallam said, “Whoever introduces into this affair of ours that which is not from it will have it rejected”.

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:

Everything besides Allaah is a created being, and I am one of those created beings – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 17 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

Previous ClassIf it is said to you, “Who is your Lord?


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

وكلُّ ما سِوَى اللهِ عالََمٌ وأنا واحدٌ من ذلكَ العالَمِ

And everything besides Allaah is a created being, and I am one of those created beings.4


[4]: Shaykh Fawzan’s Explanation:

Then the Shaikh rahimahullah, explained the manner in which this aayah is used as an evidence.

So his saying, “And everything besides Allaah is a created being, and I am one of those created beings.”: so therefore Allaah is my Lord, because Allaah is the Lord of all of the created beings and I am one of the created beings. So no-one is able to say, “I have a lord besides the Lord of the creation”, neither an unbeliever nor a Muslim. This will not be possible ever and no person with intellect will say it. This is a proof for the Ruboobiyyah (Lordship) of Allaah the Mighty and Majestic and since He is the Lord of the whole of the creation, then therefore He is the One deserving worship, and this nullifies the worship of others besides Him, He the Perfect and Most High, and therefore after it He said:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You alone do we worship and Your aid alone do we seek. [1:5]

This indicates restriction, because the fact that the governed word is brought forward, “Iyyaaka”, and the governing verb نَعْبُدُ is put back, indicates restriction. So, “You, we worship”, is different to, “we worship you”, because saying, “we worship”, this is merely affirmation. However, “You, we worship”, this includes negation and affirmation, meaning, “we do not worship anyone else besides you”. And worship will not be correct except with negation and affirmation, and it is the meaning of Laa ilaaha illallaah, for it contains negation and affirmation, a negation for the right to be worshipped from everything else besides Allaah, and affirmation of it for Allaah the Mighty and Majestic.

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:

Neither any Angel brought near, nor any Messenger sent – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 09 : Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

[Pevious Class]

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

المَسْأَلَةُ الثَّانِيَةُ:  أَنَّ اللهَ لاَ يَرْضَى أَنْ يُشْرَكَ مَعَهُ أَحَدٌ غَيرُهُ فِي عِبَادَتِهِ

The second matter: that Allaah is not pleased that anyone else should be associated with Him in worship of Him

[In this Audio]

لاَ مَلَكٌ مُقَرَّبٌ وَلاَ نَبِيٌّ مُرْسَلٌ

Neither any angel brought near, nor any Messenger sent.8


[8]: Shaykh Fawzan’s Explanation

His saying, “Neither any angel brought near, nor any Messenger sent”: the angel brought near – this is the most excellent ones from the angels such as Jibreel ‘alaihissalaam, and the bearers of the Throne, and those around it, and the angels drawn close to Allaah the Perfect and Most High. So despite the closeness of their place to Allaah the Mighty and Majestic, and their drawing close to Him with worship and their status with Allaah, if anyone were to associate them along with Allaah in worship then Allaah will not be pleased that an angel drawn close is associated with Him, nor any Prophet sent, such as Muhammad sallallaahu ‘alaihi wa sallam, and ‘Eesaa and Nooh and Ibraaheem, those Messengers who are firmest in resolve. He is not pleased that anyone should be associated with Him even if it be one of the most excellent of the angels, even if it be one of the most excellent of mankind.

So He is not pleased that anyone should be associated along with Him from the angels nor from the Messengers. So how about other than them from the beloved servants of Allaah and righteous people, so other than the angels and the Messengers it will be even more the case that Allaah is not pleased that they be associated with Him in worship. And this is a refutation of those people who claim that they take the righteous people and the beloved servants of Allaah as intercessors with Allaah in order to draw them closer to Allaah, just as the people of the days of ignorance used to say:

مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ

We do not worship them except so that they should draw us closer to Allaah (by interceding for us with Allaah) [39:3]

Otherwise they believed that those ones whom they took, they do not create and they do not give provision and they do not possess power over death nor life nor resurrection. Rather their intention was just to take them as intermediaries with Allaah the Mighty and Majestic, and therefore they directed some worship towards them to draw them closer to them, so they made sacrifices for the graves, and they made vows for the graves and they supplicated for aid and called upon the dead.

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: