“And know that your possessions and your children are but a trial and that surely, with Allaah is a mighty reward.” [Surah Al-Anfaal 8: 28]
It is stated in Adwaa-ul-Bayaan:
“Allaah ordered the people in this noble ayah to be aware that their properties and children are a trial for them by which they will be tested. Will your wealth and your children be a cause for you to fall into that which Allaah is displeased with?! Elsewhere (in the Qur’aan), He adds to this saying that wives are also a trial just like wealth and children, thus ordering the individual to beware of them putting him into that which Allaah is not pleased with.
Then He orders the individual – if he should see something he dislikes from these enemies who are the closest and most special of people to him, i.e. his children and wives – to forgive them, pardon them and not hold them accountable. So he should beware of them firstly and then pardon them if some thing should occur from them. This is found in His statement in Surah At-Taghaabun:
‘O you who believe, verily among your wives and your children are enemies for you, so beware of them. But if you pardon (them) and overlook and forgive (their faults), then verily, Allaah is All-Forgiving, Most-Merciful. Your wealth and your children are only a trial, whereas Allaah – with Him is a great reward.’ [Surah At-Taghaabun 64: 14-15]
He then asserts somewhere else (in the Qur’aan) that it is forbidden for the believers to let their wealth and children divert them from His Remembrance, stating that whoever let’s this happen is a loser who has been duped out of his shares. The ayah being referred to is Allaah’s saying:
‘O you who believe, let not your properties or your children divert you from the Remembrance of Allaah. And whosoever does that, they are the losers.’ [Surah AlMunaafiqoon 63: 9]
The word ‘fitnah’, as mentioned in these verses, means a trial and a test. This is one of the many meanings this word possesses in the Qur’aan.” [28]
~~
Neither the wife nor the children of an individual will pick up the burden of his shortcomings and deficiencies on his behalf. Allaah says:
“Neither your relatives nor your children will be of avail to you on the Day of Resurrection. He will judge between you. And Allaah is All-Seer of what you do.” [Surah Al-Mumtahanah 60: 3]
So children are a source of fitnah – they are a trial and a test. Allaah will test us by them. So we should fear Allaah with regard to them and give them the proper rights that they deserve. Or should we forfeit these rights, when Allaah will ask us about them?!
Al-Hasan (rahimahullah) reported: ‘Ubaidullaah bin Ziyad went to visit Ma’qil bin Yassaar while he was suffering from the illness that he eventually died from. So Ma’qil said: “I will indeed narrate a hadeeth to you that I heard from Allaah’s Messenger (صلّى الله عليه وسلّم ) . I heard the Prophet (صلّى الله عليه وسلّم ) say:
‘There is no servant whom Allaah has granted responsibility over a group of people, then fails to look after them in an honest manner, except that he will not experience the fragrance of Paradise.’”
And in another narration of this hadeeth:
“There is no servant whom Allaah has granted responsibility over a group of people, then dies on the day that he dies whilst in a state of deceiving his people, except that Allaah makes Paradise forbidden for him.” [29]
Children are a source for causing one to divert away from the Remembrance of Allaah. At times, they may even lead you to disobey Him. In these cases, they are an enemy that you should beware of!
The Messenger of Allaah (صلّى الله عليه وسلّم ) has instructed us how to expiate this fitnah. Hudhaifah ( رضي الله عنه ) reported: “We were sitting one day with ‘Umar ( رضي الله عنه ) when he asked us: ‘Which one of you memorized the words of Allaah’s Messenger (صلّى الله عليه وسلّم ) concerning trials?’ I replied: ‘I did, just as he (صلّى الله عليه وسلّم ) said it.’ He said: ‘You are quick to respond!!’ I said:‘A man’s trials with regard to his family, his wealth, his children and his neighbor are expiated by prayer, fasting, charity, and commanding (good) and forbidding (evil).’” [30]
Footnotes:
[28] Adwaa-ul-Bayaan (2/51-52) of Imaam Muhammad Al-Ameen Ash-Shanqeetee
[29] Reported by Al-Bukhaaree in his Saheeh: Book of Rulings (no. 7150) and Muslim in his Saheeh: Book of Faith (no. 142)
[30] Reported by Al-Bukhaaree and Muslim
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The following are some of the Extracted clips from the Aqeedah Tahaawiyyah Audio Series by Dawud Burbank rahimahullah. These Complete Series can be accessed Here.
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By Allah except Whom none has the right to- be worshipped, (sometimes) I used to lay (sleep) on the ground on my liver (abdomen) because of hunger, and (sometimes) I used to bind a stone over my belly because of hunger. One day I sat by the way from where they (the Prophet (ﷺ) and his companions) used to come out. When Abu Bakr ( رضي الله عنه ) passed by, I asked him about a Verse from Allah’s Book and I asked him only that he might satisfy my hunger, but he passed by and did not do so. Then `Umar ( رضي الله عنه ) passed by me and I asked him about a Verse from Allah’s Book, and I asked him only that he might satisfy my hunger, but he passed by without doing so.
Finally Abu-l-Qasim (the Prophet (ﷺ) ) passed by me and he smiled when he saw me, for he knew what was in my heart and on my face. He said, “O Aba Hirr (Abu Huraira)!” I replied, “Labbaik, O Allah’s Messenger (ﷺ)!” He said to me, “Follow me.” He left and I followed him. Then he entered the house and I asked permission to enter and was admitted. He found milk in a bowl and said, “From where is this milk?” They said, “It has been presented to you by such-and-such man (or by such and such woman).” He said, “O Aba Hirr!” I said, “Labbaik, O Allah’s Messenger (ﷺ)!” He said, “Go and call the people of Suffa to me.”
These people of Suffa were the guests of Islam who had no families, nor money, nor anybody to depend upon, and whenever an object of charity was brought to the Prophet, he would send it to them and would not take anything from it, and whenever any present was given to him, he used to send some for them and take some of it for himself. The order of the Prophet upset me, and I said to myself, “How will this little milk be enough for the people of As- Suffa? [1] though I was more entitled to drink from that milk in order to strengthen myself”, but behold! The Prophet (ﷺ) came to order me to give that milk to them. I wondered what will remain of that milk for me, but anyway, I could not but obey Allah and His Apostle so I went to the people of As-Suffa and called them, and they came and asked the Prophet’s permission to enter. They were admitted and took their seats in the house. The Prophet (ﷺ) said, “O Aba-Hirr!” I said, “Labbaik, O Allah’s Messenger (ﷺ)!” He said, “Take it and give it to them.” So I took the bowl (of milk) and started giving it to one man who would drink his fill and return it to me, whereupon I would give it to another man who, in his turn, would drink his fill and return it to me, and I would then offer it to another man who would drink his fill and return it to me.
Finally, after the whole group had drunk their fill, I reached the Prophet (ﷺ) who took the bowl and put it on his hand, looked at me and smiled and said. “O Aba Hirr!” I replied, “Labbaik, O Allah’s Messenger (ﷺ)!” He said, “There remain you and I.” I said, “You have said the truth, O Allah’s Messenger (ﷺ)!” He said, “Sit down and drink.” I sat down and drank. He said, “Drink,” and I drank. He kept on telling me repeatedly to drink, till I said, “No. by Allah Who sent you with the Truth, I have no space for it (in my stomach).” He said, “Hand it over to me.” When I gave him the bowl, he praised Allah and pronounced Allah’s Name on it and drank the remaining milk.
Bukhari 6452 Book reference : Book 81, Hadith 41
Footnotes:
[1] They were about eighty men or more and it is one miracle of the prophet(ﷺ) that a small bowl of milk (hardly one kilogram) could be sufficient for over eighty men to drink to their fill.
Source: Saheeh al-Bukhari, Translated by Dr. Muhammad Muhsin Khan
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[121] And we say that Allaah took Ibraaheem as an especially beloved one (Khaleel) and that Allaah spoke directly to Moosaa, saying that with eemaan (true faith) and testifying to the truth and with full submission.
From the `aqeedah (creed and belief) of the Muslims, is that the Messengers (Rusul) are the most excellent of the creation and that the Messengers (Rusul) vary in levels of excellence. So they hold as their creed and belief, that Allaah took Ibraaheem as a Khaleel (an especially beloved one) just as Allaah, the Most High, said,
“..and Allaah took Ibraaheem as a Khaleel (an especially beloved)” (Sooratun-Nisaa· (4), aayah 125)
And this word ‘al-khullah’ (الخلة), it means: the highest of the levels of love. So Allaah, the Majestic and Most High, has love for His believing servants and for the muttaqeen ( المتقين – the people of taqwaa – those are dutiful to Him) and He has love for the muhsineen (المحسنين – the doers of good) and He loves those who frequently repent (التوابين – at-tawwaabeen) and He loves al-muttatahhireen (المتطهرين – those people who purify themselves). However, al-khullah is a special degree which has not been attained except by two of the creation: Ibraaheem and Muhammad `alayhimas–salaatu was-salaam. Just as he `alayhis–salaatu was-salaam said,
“Allaah took me as an especially beloved one (Khaleel) just as He took Ibraaheem as an especially beloved one (Khaleel).” [1]
“And Allaah spoke directly to Moosaa” (Sooratun-Nisaa· (4), aayah 164)
So, He (Allaah) gave excellence to some of the Prophets over others, even though all of them were upon a very high level. However, Allaah, the Majestic and Most High, gave excellence to some over others.
“Those are the Messengers; We gave excellence to some of them over others. From them are those to whom Allaah spoke directly and He raised some in degrees of excellence.” (Sooratul-Baqarah (2), aayah 253)
So, every Prophet was given by Allaah, the Mighty and Majestic, a degree of excellence particular to him. So he gave to Ibraaheem and Muhammad `alayhimas–salaatu was-salaam, al-khullah (that He made them His specially beloved). And He gave to Moosaa the excellence that He spoke to him directly, without an angel in-between. And Moosaa heard His Speech; so He the Perfect called to him (ناداه – naadaahu) and spoke privately to him (ناجاه – naajaahu). And the term ‘al-munaadaat’ (المنادات) means ‘a raised voice’ and ‘al-munaajaat’ (المناجات) is ‘speaking with a low voice’. Both of these occurred for Moosaa `alayhis–salaatu was-salaam and this was a virtue not attained by anyone besides him. And He said at the end of the aayah, “takleemaa (تكليما – with Speech)” for emphasis so that no one could say that this was something metaphorical. So when He has emphasized it with this verbal noun, this proves that it is true and real Speech from Allaah, the Mighty and Majestic. So this contains affirmation of al-Kalaam (الكلام – Speech) for Allaah, the Mighty and Majestic. And it contains affirmation of the virtue of Moosaa `alayhis–salaatu was-salaam over other Prophets with regard to this characteristic. And the fact that a Prophet had a particular quality special to him does not necessitate that he is better than the others unrestrictedly. Rather, it means that he was more excellent than other Prophets with regard to this particular quality.
End of explanation of point [121][2]
Footnotes:
[1] Reported by Muslim as a hadeeth of Jundub radiyAllaahu `anh, and something similar occurs in Al-Bukhaaree but not with this particular wording.
[2] Translator’s Side Point: The explainer, Ibn Abil-`Izz, in his explanation of At–Tahaawiyyah, he said,
“And just as the station of al-khullah (being an especially beloved one of Allaah) which is confirmed for Ibraaheem salawaatullaahi `alayhi he is shared in that by our Prophet sallAllaahu `alayhi wa sallam, as has already preceded. And likewise, the status of being spoken to directly which is confirmed for Moosaa salawaatullaahi `alayhi, then he is shared with that by our Prophet sallAllaahu `alayhi wa sallam, as well, as occurs in the hadeeth of the Israa· (the Ascent through the heavens).”
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah By ShaykhSaalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 125-128 (Points 118-121) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
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Posted from Audio series: Salah – Described – Dr Saleh as Saleh [Audio|En]
Du’a at the start of the prayer :
Narrated Abu Huraira: Allah’s Messenger ﷺ used to keep silent between the Takbir and the recitation of Qur’an and that interval of silence used to be a short one. I said to the Prophetﷺ “May my parents be sacrificed for you! What do you say in the pause between Takbir and recitation?” The Prophet ﷺ said, “I say,
Allaahumma baa’id baynee wa bayna khataayaaya kamaa baa’adta baynal-mashriqi walmaghribi, Allaahumma naqqinee min khataayaaya kamaa yunaqqath-thawbul-‘abyadhu minad-danasi, Allaahum-maghsilnee min khataayaaya, bith-thalji walmaa’i walbarad
O Allah , separate me from my sins as You have separated the East from the West. O Allah, cleanse me of my transgressions as the white garment is cleansed of stains . O Allah , wash away my sins with ice and water and frost.
Al-Bukhari 1/181, Muslim 1/419
Translation Source: From the Book “Fortress of the Muslim” , Dr. Sa’eed bin Ali Al-Qahtani, Dar-us-Salam Publication
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This follows on from what preceded from the speech about Pre-ordainment and Pre-decree. And it has already preceded that from the levels of having eemaan (true faith) in Pre-ordainment and Pre-decree is having eemaan (true faith) in whatever He wrote in Al-Lawh Al-Mahfooz (the Inscribed or Preserved Tablet). And that is, that Allaah created the creation and the first thing that He created was the Pen (Qalam) and He said to it, “Write!” So it replied, “What should I write?” So He said, “Write whatever is going to happen until the Day of Resurrection.” So the Pen wrote down, by the command of Allaah for it to write down, whatever was going to happen until the Day of Resurrection, as occurs in the hadeeth.[1]
And no one knows how the Preserved Tablet (Al-Lawh) is, and how the Pen is, except Allaah. And they are two created things from the things which Allaah the Mighty and Majestic has created; we have eemaan in that. And so, therefore, the author said: “We have eemaan (true faith) in the Preserved Record and in the Pen, and in whatever has been inscribed in it.” Meaning: Al-Lawh Al-Mahfooz (The Preserved Tablet) and the writing that is in it.
And this is the second level from the levels of eemaan in Pre-ordainment and Pre-decree, and it is: eemaan in the writing in the Preserved Tablet.
End of explanation of point [105][2][3]
Footnotes
[1] This is a hadeeth reported by Aboo Daawood and At-Tirmidhee and Aboo Ya`laa from the statement of the Prophet sallAllaahu `alayhi wa sallam, and it is also reported by Al-Bayhaqee as a statement of the Companion, which carries the ruling of being from the Prophet sallAllaahu `alayhi wa sallam. It was declared Saheeh by Shaykh Al-Albaanee rahimahullaah.
[2] Translator’s Side Point: Shaykh Muhammad ibn `Abdul `Azeez ibn Manee`, made a note on this point: We have eemaan in the Preserved Tablet; he said:
“Allaah, the Most High said,
Indeed, it is a Praiseworthy Qur·aan contained in a Preserved Tablet. (Sooratul-Burooj (85), aayaat 21-22)
So, the Noble Qur·aan is written down in the Preserved Tablet, just as Allaah, the Perfect, mentioned. And Jibreel `alayhis-salaam heard it from Allaah and conveyed it to our Prophet Muhammad `alayhissalaatu was-salaam. So it was sent down from your Lord in truth, and He did not say ‘from the Preserved Tablet’. And there is no contradiction between its being in the Preserved Tablet and between its being sent down from Allaah, as was clarified by Shaykhul-Islaam Ibn Taymiyyah. And Shaykhul-Islaam said also, that the Preserved Tablet is above the heavens and there occurs in a hadeeth that no one looks into it except Allaah, the Mighty and the Majestic.
I say: So this shows the misguidance of those who state that the soul of a person can see what is contained in the Preserved Tablet. This is just a statement from the philosophers and from the people of superstitious stories from the worshippers – whether righteous or unrighteous, as is their firm belief. So beware of it because it is a lie.
As for the Pen which is mentioned, then it is what Allaah created; and it wrote the measure of everything in the Preserved Tablet just as occurs in the hadeeth of `Ubaadah ibn As–Saamit reported by Aboo Daawood from the Prophet sallAllaahu `alayhi wa sallam that he said,
‘The first thing that Allaah created was the Pen and He said to it, “Write!” So it said, “O my Lord, and what shall I write?” He said, “Write down the decreed measure of everything right until the Hour is established.”’
And the scholars disagree – was the Pen the very first thing that was created or was it the `Arsh (Allaah’s Throne)? They have two sayings in that regard. Ibn Al-Qayyim mentions both of them in his Nooniyyah and he preferred the view that the Pen was created after the `Arsh (Throne).”
[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah, he said on this point:
“I say, with regard to the Preserved Tablet, it is what is mentioned in the saying of Allaah, the Most High,
Indeed, it is a Praiseworthy Qur·aan contained in a Preserved Tablet. (Sooratul-Burooj (85), aayaat 21-22)
And that is from the Ghayb (Hidden and Unseen) which it is obligatory that we have eemaan (truly believe) in it. And its true reality is not known except to Allaah. And the belief that some righteous people can look into what’s contained in it – this belief is kufr (unbelief) in the aayaat and ahaadeeth which clearly state that no one knows the Ghayb (Hidden and Unseen) except Allaah, the Most High.”
Translator’s Side Point: With regard to the point about which was created first: the Pen or the Throne, Shaykh Al-Albaanee (rahimahullaah), he said:
“The explainer (Ibn Abil-`Izz in his explanation of At–Tahaawiyyah), he explained here, that the scholars differed whether the Pen was the very first thing created or the Throne (`Arsh). The scholars had two sayings in that regard and there is no third (saying). (Some of the scholars of the Sunnah said that Allaah’s Throne was first and then the Pen was created and some said that the Pen was created and then after that, Allaah’s Throne was created, and there is no third saying).”
Shaykh Al-Albaanee said:
“And in my view the most preferable one is the first (that the Pen was the very first thing created) as is clearly stated in my note (that he made for At–Tahaawiyyah). And I say now, whether what is most correct is this or that, then this difference shows that the scholars are agreed that there was a first created thing. And the idea that created things came into creation and there is always something before it, they are contrary to this agreement (of the scholars).”
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 113-117 (Points 98-105) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
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This is a treatise that is found in ‘Fataawaa’ of Shaykh-ul-Islaam Ibn Taymiyyah. The book discusses: the diseases of the hearts and their cures; the diseases of envy, and the diseases of desire and envy.
“Know O beloved reader that it is most important to spend one’s time and energy in treating the heart, and hastening to correct and purify it from sickness and all sins. This is due to the heart occupying a great and lofty position in Islaam, for it is the place to which the Lord looks and the storehouse for tawheed, faith, and sincerity. Actions are distinguished, one from the other, with respect to their excellence in the Sight of Allah in accordance with the condition of the heart, not by their number or form, but rather due to the strength of the caller, his or her truthfulness, his or her sincerity and the extent to which he or she prefers Allah over himself or herself …
Al-Haafidh ibn Hajr al-Asqalaanee, may Allah have mercy upon him and provide us with his knowledge, said:
“The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, O servant of Allah, with to cure your heart then it is upon you to be truthful with regards to seeking refuge with Allah and putting your trust in Him, to pray a great deal of superogatory prayers, to perform the actions of obedience to Allah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous … and to frequently recite the Qur’an. And Allah will indeed allow all of this to be preserved by him.”
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Audio lessons are by Abu Talhah rahimahullaah, mainly based upon Imam AbdurRahman Al-Sadi’s explanation, which can be bought hereand used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.
Here is the brief description of the Book from the Publisher:
This book is a brief yet extremely beneficial explanation of Sheikh al-Islam Muhammad ibn Abd al-Wahhab’s famous Kitab al-Tawhid. The book, as the title suggests, deals with the subject of worshipping Allah alone without associating partners with Him. The author highlights many matters that have become common among Muslims even though they are clearly acts of shirk or associating partners with Allah. Not only is this book distinguished due to the importance of the subject matter but also due to the methodology adopted by the author for which he is well known. The reader will find that the majority of the book consists of verses of the Qur’an, ahadith of the Prophet (صلى الله عليه وسلم) and sayings of the early Muslims. The explanation presented at the end of each chapter of Kitab al-Tawhid is that of the renowned scholar Allamah Abd al-Rahman al-Sa di, counted among the major scholars of recent times. He was born in al-Qasim, Saudi Arabia, in the year 1307AH, and from a young age became engrossed in the attainment of knowledge. His dedication and thirst for knowledge led him to become an authority in many of the Islamic sciences as is evident from the books that he authored. He passed away in the year 1376 AH, may Allah have mercy on him.
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[84] وَالشَّفاعَةُ الَّتِي ادَّخَرَها لَهُم حَقٌّ، كما رُوِيَ فِي الْأَخْبارِ.
[84] And the intercession (ash–shafaa`ah) which He has stored up for them is true, just as is reported in the narrations.
—
The Explanation – Point [84] (continued from Lesson 22)
(In the previous lesson, we ended with the saying of Shaykh Al-Fawzaan: This is the intercession which is confirmed, with its conditions, and it is of different types.)
From them are: some types which are specific for the Prophet sallAllaahu `alayhi wa sallam and there are some types which are shared between him and between other prophets, and angels and righteous people and the children who die before reaching puberty. All of these people will intercede with Allaah, the Perfect and Most High.
As for the intercession which is specific for the Prophet sallAllaahu `alayhi wa sallam, then there are various types for this.
Firstly: His intercession, `alayhis–salaatu was-salaam, interceding for the people of the mawqif (الموقف – the standing place) when the standing becomes very prolonged on the Day of Resurrection, and when the distress becomes severe and when the crowding together of the people is severe and the sun is drawn close to the people’s heads and tremendous distress comes about. Then the people in the gathering place will want someone to intercede for them for the Judgment to be carried out for them so that they can leave the stopping place and go either to Paradise or to the Fire. So they will go to Aadam `alayhis-salaam and he will excuse himself because of how dreadful and serious the standing will be. Then they will go to Nooh`alayhis-salaam – the first of the Messengers, and he will excuse himself. Then they will go to Moosaa – the one to whom Allaah spoke directly, and he will excuse himself. Then they will go to `Eesaa `alayhis-salaam and he will excuse himself also. Then they will go to Muhammad sallAllaahu `alayhi wa sallam and he will say, “I am the right one for that; I am the right one for that.” Then he (sallAllaahu `alayhi wa sallam) will go and fall down in prostration (sajdah) in front of Allaah the Mighty and Majestic, and he will praise Him and repeat words of praise upon Him and he will make supplication to Him until it is said to him,
“Raise your head and ask and you will be given it! And intercede and your intercession will be accepted.”[1]
(He will be granted that he can intercede) after he makes du`aa· (supplication) and after he has sought permission; he will not just intercede straight away. Rather, he will make prostration (sajdah) and he will make du`aa· (supplication) and he will repeat words of praise upon Allaah, and he will seek to draw nearer to Him by means of His Names and His Attributes. Then, permission will be given to him for him to intercede; then he will intercede for judgment to be passed between the creation, and Allaah will accept his intercession. And Allaah the Perfect and Most High will come to pass judgment between His servants. He, the One free of all imperfections, said,
But no! When the earth is crushed to dust; and your Lord comes, and the angels – row upon row. (Sooratul-Fajr (89), aayaat 21-22)
And He, the One free of all imperfections, said,
Do they but await that their Lord comes, screened by clouds, and the angels, and the affair is ended. (Sooratul-Baqarah (2), aayah 210)
So this is his, `alayhis–salaatu was-salaam, intercession regarding judgment being passed between the creation. And this is a tremendous station (which Allaah will give to him) and through it, will give honour and nobility to the Prophet sallAllaahu `alayhi wa sallam. And this is Al-Maqaam Al-Mahmood (المقام المحمود) – the Praiseworthy Station about which Allaah, the One free of all imperfections, said,
And during the night get up and pray as something extra for you. Indeed Allaah will certainly raise you to a Praiseworthy Station. (Sooratul-Israa· (17), aayah 79)
Because the first to the last of the people will praise him for it, and his, `alayhis–salaatu was-salaam, virtue will be made manifest in this tremendous station.
The second intercession which is particular for the Prophet sallAllaahu `alayhi wa sallam, is his interceding for the people of Paradise to enter into Paradise.[2] So, the first one who will request that the gate of Paradise is opened will be Muhammad sallAllaahu `alayhi wa sallam, and he will be the first one who enters into it.[3] And the first nation who will enter it will be his nation `alayhis–salaatu was-salaam.
The third intercession which is particular to the Prophet sallAllaahu `alayhi wa sallam, is his interceding for the people of Paradise, that Allaah should raise their stations and levels. So, he will intercede for some people so that Allaah should raise their levels higher in Paradise; so Allaah will raise them higher through the intercession of the Prophet `alayhis–salaatu was-salaam.[4]
The fourth intercession: and it is shared (it’s something for the Prophet sallAllaahu `alayhi wa sallam and for others besides him); it is the intercession with regard to the Ahlil-Kabaa·ir (أهل الكبائر – those guilty of major sins) from the believers, for those who deserved to enter into the Fire, (intercession) that they do not enter the Fire. And also with regard to those who have entered it, that they should be taken out of it. This is the place about which the sects disagree. So the Jahmiyyah and the Khawaarij and their like, they deny this and they say, “Whoever enters into the Fire will not come out from it.” Whereas the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah), they affirm it just as it occurs and they hold it as their creed and belief. And it is obligatory upon the Muslim that he holds this as his creed and belief and he has eemaan in it, and that he asks Allaah that He grants the right of intercession to His Prophet `alayhis–salaatu was-salaam in this regard, since he is in need of it.
The fifth intercession:
And it is particular to the Prophet sallAllaahu `alayhi wa sallam, and it is his intercession with regard to his paternal uncle Aboo Taalib. Aboo Taalib died upon shirk and upon the religion of `Abdul-Muttalib who was a mushrik (a person of shirk). And he said that he was upon the religion of `Abdul-Muttalib, and he died upon that; so he became of the people of the Hellfire who will remain in it forever. However, Allaah, the Mighty and the Majestic will grant His Messenger `alayhis–salaatu was-salaam the right to intercede for Him (Allaah) to reduce the punishment for him so that he will be in a shallow part of the Fire, but even so, he (Aboo Taalib) will still think that there is no one who is suffering a worse torment that him, even though he is the person out of the people of the Fire who is suffering the lightest punishment.[5]
And the intercession with regard to the people guilty of major sins is shared. So the angels will intercede, and the prophets will intercede and the beloved servants of Allaah (will intercede) and the righteous people will intercede,[6] and the children who died below the age of puberty will intercede for their parents.
End of explanation of point [84][7]
Footnotes:
[1] Hadeeth reported by Al-Bukhaaree as hadeeth 3340, 4712, 7510 and by Muslim; it is from a longer hadeeth of Aboo Hurayrah radiyAllaahu `anh.
[2] From Anas ibn Maalik radiyAllaahu `anh that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,
“I am the first one who will intercede regarding Paradise.” Reported by Muslim
Translator’s Side Point: In explanation of this hadeeth, At–Teebee said, “Meaning: I will intercede for the disobedient ones from my Ummah, for them to enter into Paradise. Or it is said: I am the first one who will intercede in Paradise with regard to raising the ranks of the people in it.”
[3] From Anas ibn Maalik radiyAllaahu `anh, who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,
‘I will come to the gate of Paradise on the Day of Resurrection and I will request that it be opened. So the gatekeeper will say, “Who are you?” So I will say, “Muhammad.” So he will say, “I have been commanded regarding you, that I should not open it for anyone before you.”’” Reported by Muslim
[4] Translator’s Side Point: Maybe there is a slight oversight in the text of the explanation here. Shaykh Al-Fawzaan hafizahullaah, says here that this intercession of the Prophet sallAllaahu `alayhi wa sallam, for the people of Paradise who are in Paradise to have their ranks raised higher than what they deserve so that they are given higher places than what they deserve. Here, he says that this is specific to the Prophet sallAllaahu `alayhi wa sallam. However, as we had when the Shaykhhafizahullaah explained Al-`Aqeedah Al-Waasitiyyah, he mentioned this type of intercession and he mentioned that it was not particular to the Prophet sallAllaahu `alayhi wa sallam – that it was for him and for others besides him as well from the Prophets, martyrs, righteous, and so on; they also have the right to this intercession. Likewise Shaykh Ibn Baaz rahimahullaah in his explanation of Al-Wasaitiyyah, he mentioned the same point – that this type is not specific to the Prophet sallAllaahu `alayhi wa sallam. Wallaahu a`lam.
[5] From Al-Abbaas ibn `Abdul-Muttalib radiyAllaahu `anhu, that he said to the Prophet sallAllaahu `alayhi wa sallam, “Will you be able to suffice your uncle in anything since he used to look after you and become angry for you?” So, he sallAllaahu `alayhi wa sallam replied,
“He will be in a shallow part of the Fire and if it were not for me, he would be in the lowest depth of the Fire.” Reported by Al-Bukhaaree as hadeeth 3883, and also by Muslim.
[6] So, from Aboo Sa`eed (Al-Khudree) radiyAllaahu `anh, from the Prophet sallAllaahu `alayhi wa sallam, that he said,
“Allaah the Most High will say, ‘The angels have interceded and the Prophets have interceded and the believers have interceded and none remains except for the Most Merciful of those who show mercy. Then He will take a handful out of the Fire and will bring out a people who never did any good; they will become charcoal and He will cast them in a river at the mouth of Paradise called the River of Life, then they will sprout like the sprouting of seeds on the bank of a torrent, and then they will be entered into Paradise.’”
Hadeeth reported by Muslim.
[7] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said in his small notes with regard to the intercession: “It is something mutawaatir (something supported by hadeeth which has many, many narrators at every level of narration) also. And Ibn Abee `Aasim, in his book: As-Sunnah, he brings six chapters about it – from chapters 163 to168, with hadeeth numbers 784 to 832. And the explainer (Ibn Abil-`Izz), he mentions a number of them, rahimahullaah, in his explanation, and they include the fact that his intercession, sallAllaahu `alayhi wa sallam, is of eight (8) different types.”
Translator’s Side Point:Sometimes the people of knowledge abridge the types of intercession and sometimes they mention them in detail. When they mention them in detail they mention that they are eight (8) different types – the first three (3) of them being particular for the Prophet sallAllaahu `alayhi wa sallam:
The greater intercession – which is the intercession for the Prophet sallAllaahu `alayhi wa sallam for the Judgment to be carried out when the people go to each of the Prophets and then they go to the Prophet sallAllaahu `alayhi wa sallam. And as we have heard that occurs in the authentic ahaadeeth, reported by Bukhaaree and Muslim: that he will make sajdah beneath the Throne and make du`aa· to Allaah and praise Him and so on, and his intercession will be granted. This is the ‘greater intercession’ and the standing place there is the Maqaam Al-Mahmood (the Praiseworthy Standing Place) which will be granted to no one except the Prophet sallAllaahu `alayhi wa sallam.
The intercession for the people of Paradise to be able to enter into Paradise. Shaykh Al-Uthaymeen rahimahullaah mentions that after the people cross the bridge over the Hellfire, there will be an archway where they will be stopped and any remaining rancour or feeling in their hearts towards each other will be removed and after that is the gate of Paradise. It will not be opened until the Prophet sallAllaahu `alayhi wa sallam intercedes for it to be opened. The evidence being the hadeeth of Aboo Hurayrah radiyAllaahu `anh, reported by Muslim: “I am the first of those who will intercede with regard to Paradise.”
The intercession of the Prophet sallAllaahu `alayhi wa sallam for his uncle Aboo Taalib – that his punishment in the Fire is reduced.
These three types are particular to the Prophet sallAllaahu `alayhi wa sallam. The next five are general – for the Prophet sallAllaahu `alayhi wa sallam and for other than him. The first and greater intercession is agreed upon by all the sects. It is agreed upon by the people of the Sunnah and the deviant sects as well (Mu`tazilah, Khaawarij etc.).
The intercession for those people who deserve the Hellfire, from the people of tawheed who have committed major sins (the disobedient ones) – the intercession that they don’t have to enter the Fire. Shaykh Al-Uthaymeen rahimahullaah mentions as evidence for this: the supplication that is said in the funeral prayer for the deceased. This type of intercession is denied by the Mu`tazilah and the Khaawarij.
For those people of tawheed – the disobedient ones guilty of major sins who deserve entry into the Fire and who have entered into the Fire, intercession that they should be taken out from the Fire. Shaykh Al-Uthaymeen mentions that there are many ahaadeeth to support this. Amongst them is a hadeeth of Aboo Sa`eed al-Khudree –one wording of which we heard – reported by Muslim and also in longer wording by Al-Bukhaaree as hadeeth Again, the Mu`tazilah and the Khaawarij deny this type.
For the ranks of the people of Paradise – that their ranks should be raised higher. The explainer of Al-Waasitiyyah – Ibn Al Fayaad mentions that there is agreement about this type as well. An evidence for it is the hadeeth reported by Al-Bukhaaree as hadeeth 4323 – hadeeth of Aboo Moosaa radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam made supplication for one of the Companions and said,
“O Allaah! Forgive `Ubayd Aboo `Aamir.”
And that he said,
“O Allaah! On the Day of Resurrection, make him above many of Your creation from the people.”
The intercession with regard to believers whose good and bad deeds are equal – they are the people of ‘The Heights’ – Al-A`raaf (الأعراف) and are mentioned in the seventh soorah; the intercession that they should be allowed to enter into Paradise, and they will.
The intercession for some of the believers to enter into Paradise without there being any reckoning upon them. The evidence for that being the hadeeth of `Ukkaashah about the seventy thousand (70,000) people who would enter Paradise without reckoning. Hadeeth reported by Al-Bukhaaree, Muslim and others.
There is an excellent book on this topic of ash–shafaa`ah by Shaykh Muqbil rahimahullaah: Ash–Shafaa`ah (الشفاعة) where the Shaykh compiles all the different hadeeth about ash–shafaa`ah. It is more than 300 pages long.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 98-102 (Point 84) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Points discussed in this excerpt include:
The types of intercession specific for the Prophet sallAllaahu `alayhi wa sallam and the types shared between him and others
From those specific for the Prophet sallAllaahu `alayhi wa sallam:
For judgment to commence on the Day of Judgment
For the people of Paradise to enter Paradise
For some of the people of Paradise to have their stations and levels raised (there is a side point regarding this not being specific to the Prophet sallAllaahu `alayhi wa sallam alone)
For his uncle Aboo Taalib to have his punishment reduced
From those for the Prophet sallAllaahu `alayhi wa sallam and other than him: For Ahlul-Kabaa·ir from the believers to not enter the Fire and those who have entered to be removed from it
Eight (8) types of intercession of the Prophet sallAllaahu `alayhi wa sallam
Posted with kind permission from Dawud Burbank rahimahullaah
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Ash–shafaa`ah (the intercession) is also from the important matters of `aqeedah (creed and belief)[1] because people have gone astray with regard to affirming it. Some people went beyond the due limits in affirming it and others took a middle way.
So, with regard to the intercession on the Day of Resurrection, then the people have become divided about it, into three categories:
A people who went beyond the limits in affirming it to such an extent that they seek it from the dead and from the graves and from the idols and (from) the trees and (from) the stones.
And they worship besides Allaah that which cannot harm them and cannot benefit them; and they say, “These are our intercessors with Allaah.” (Soorah Yoonus (10), aayah 18)
(The people of shirk, they say,) “We do not worship them except so that they should draw us closer in nearness to Allaah.” (Sooratuz-Zumar (39), aayah 3)
And a group who go beyond bounds in denying intercession, such as the Mu`tazilah and the Khawaarij. So they denied that there would be any intercession regarding the people who commit major sins (ahlul-kabaa·ir). And they contradict the proofs from the Book and the Sunnah which are mutawaatir (reported by huge number of narrators at each level of narration) affirming the intercession (ash–shafaa`ah).
Whereas the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah), they took a middle path. So, they affirmed the shafaa`ah (intercession) in the manner mentioned by Allaah and His Messenger; and they truly believe in it – without ifraat (إفراط – exceeding the limits) and tafreet (تفريط – falling short of what is required).
And ash–shafaa`ah (intercession) in the language, is derived from ash–shaf` (الشفع – that which is even) meaning: the opposite of ‘odd’ (الوتر – al-witr) because the word al-witr means: ‘a solitary person’ (that which is single), whereas ash–shaf` (that which is even) means: ‘more than one’, be it two or four or six; it is what is called ‘the even numbers’.[2]
And in the Legislation it means: acting as an intermediary to carry out needs; that an intermediary comes in-between the person who has a need and the one who possesses what he wants. And it is of two categories: (the first is) interceding with Allaah and (the second is) interceding with the creation.
As for intercession with the creation, then that is of two categories:
A good intercession (شفاعة حسنة – shafaa`atun hasanah) which is, when it is done with regard to affairs which are good, beneficial and permissible; that you mediate with someone who possesses the needs required by the people, in order that he should carry out those needs for them. He, the One free of all imperfections said,
Whoever intercedes for a good cause will receive a share of the reward for it. (Sooratun-Nisaa· (4), aayah 85)
And he, `alayhis–salaatu was-salaam said,
“Intercede and you will receive reward, and Allaah will bring about whatever He wills upon the tongue of His Messenger.” [3]
So this is shafaa`atun hasanah (good intercession) and there is reward for it because it involves bringing about benefit for the Muslims in their needs being carried out and in their attaining that which they seek which is beneficial for them, and as long as it does not involve transgression or wrong-doing against anyone.
And the second category (of intercession amongst the creation) is: evil intercession (شفاعة سيئة – shafaa`atun sayyi·ah) which means: interceding for affairs which are forbidden; such as interceding so that prescribed punishments which have become binding should be dropped. And the like of this, enters into those who the Prophet sallAllaahu `alayhi wa sallam cursed in saying,
“Allaah has cursed whoever gives shelter to a person of transgression.” [4]
And likewise, interceding with regard to seizing the property of other people without right and giving it to those who do not deserve it; Allaah the Most High said,
And whoever intercedes for an evil cause then he will have a share of the sin of it. (Sooratun-Nisaa· (4), aayah 85)
As for intercession with Allaah, then it is not like interceding with the creation. For intercession with the Creator, that means: that Allaah, the Mighty and Majestic, honours some of His servants by granting them that they may supplicate for some of the Muslims who deserve punishment because they have committed major sins (other than shirk), so the person intercedes with Him that He should pardon those people and not punish them because that person was a believer upon tawheed. So therefore, the one interceding, he intercedes with Allaah, the Majestic and Most High, that He should pardon that person. Or, regarding someone who has entered the Hellfire because of sins, so the one who is interceding, intercedes with Allaah for that person to be taken out and for the punishment to be removed from him. And this is called ‘the intercession regarding the people who committed major sins’[5].
However, interceding with Allaah has two conditions:
The first condition is that it is done only with the Permission of Allaah. So no one can intercede with Allaah, except with His Permission. So, He is the One who permits the person who intercedes, to intercede. And as for before He has granted Permission, then no one can precede Allaah the Mighty and Majestic.
Who is there that can intercede with Him, except with His Permission? (Sooratul-Baqarah (2), aayah 255)
And He is not like the created beings whom people come to in order to interceded with them even if they do not give permission for it. So Allaah, the Majestic and Most High, no one can intercede with Him except with His Permission.
The second condition: that the person you are interceding for is one of the people of tawheed (one who worships Allaah alone) and he is from the people of eemaan (he is a true believer – a mu·min) from those whom Allaah is pleased with – being pleased with their sayings and their actions.
And they cannot intercede except on behalf of those He (Allaah) is pleased with. (Sooratul-Anbiyaa· (21), aayah 28)
Meaning: Allaah is pleased with that person’s sayings and actions.
And these two conditions occur together in the saying of Allaah the Most High,
Except, after Allaah has granted permission for whomever He wishes and is pleased with. (Sooratun-Najm (53), aayah 26)
‘After Allaah has granted permission’ – this is the first condition; ‘and someone He is pleased with’ – that is the second condition.
And as for the unbeliever (kaafir), he will not be benefitted by any intercession.
Then they (the unbelievers) will not be benefitted by the intercession of those who intercede. (Sooratul-Muddaththir (74), aayah 48)
For the wrongdoers (from the unbelievers), there will be no devoted friends nor anyone to intercede for them, who will be of aid. (Soorah Ghaafir (40), aayah 18)
So, the intercession mentioned in the Qur·aan is of two types: intercession which is negated or denied, and that is intercession which has its conditions (one or both of them) absent; and intercession which is affirmed, which is intercession which fulfils those conditions.
So as for the unbeliever, then he will not be benefitted by intercession. Even if all the inhabitants of the heavens and of the earth were to intercede for him, Allaah still would not accept their intercession because this person is a mushrik (one who worships others besides Allaah), he is an unbeliever (kaafir) in Allaah the Majestic and Most High. Allaah is not pleased with him in his sayings and his actions. Except, for what occurs with regard to the intercession of the Prophet sallAllaahu `alayhi wa sallam with regard to his uncle – Aboo Taalib, for this is a special and particular intercession; and also, it is not an intercession for him to come out from the Hellfire, but rather an intercession for the punishment to be reduced upon this man because of the assistance he gave to the Prophet sallAllaahu `alayhi wa sallam and because of his sheltering him and defending him `alayhis–salaatu was-salaam. So the Prophet sallAllaahu `alayhi wa sallam will intercede for the punishment to be reduced for him, only.
This is the confirmed intercession with its conditions, and it is of different types.
Point [84][6] to be continued inshaa· Allaah
Footnotes:
[1] As is indicated in the hadeeth of ash–shafaa`ah, reported by Al-Bukhaaree as hadeeth 3340, 4712, 7510, and also by Muslim.
Translator’s Side Point: It’s a long hadeeth mentioning the Day of Resurrection, when the people would be suffering from the length of the waiting. Then they will go to the Oolul-`azm from the prophets – Aadam `alayhis-salaam, then Nooh, then Moosaa and `Eesaa, asking each of them to intercede with Allaah for the judgment to begin. Finally it will be said to them:
“Go to the Prophet sallAllaahu `alayhi wa sallam; so they will come to me and I will prostrate beneath the Throne, and it will be said, ‘O Muhammad, raise your head and intercede, your intercession will be accepted, and ask and you will be given.’”
[2] Translator’s Side Point: Some of the explainers mention that’s why, the way it’s derived in the Arabic language, is that when somebody has a need, the person who intercedes to help him, it’s as if he makes that first person, he makes him two by going and joining him in his request and going and interceding with the person who can fulfil that request. (He is one person and you have made him even, shaf`). That’s why it’s called ash–shafaa`ah.
[3] Hadeeth reported by Al-Bukhaaree as hadeeth 1432 and reported by Muslim; it is from a hadeeth of Aboo Moosaa radiyAllaahu `anh.
The full wording of Al-Bukhaaree begins: that the companion Aboo Moosaa radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam, when a beggar used to come to him, or someone having a need (and) this was transmitted to him, he used to say this, ‘Intercede and you will receive reward…’.”
[4] From a hadeeth of `Alee radiyAllaahu `anh who said, “We do not possess anything with us except for the Book of Allaah and this scroll from the Prophet sallAllaahu `alayhi wa sallam, containing the wording that he said,
‘Al-Madeenah is a sacred area between `Aa·ir and such-and-such. Whoever introduces transgression within it, then upon him is the Curse of Allaah and the angels and all of mankind. No obligatory deed and no optional deed will be accepted from him…’” Reported by Al-Bukhaaree as hadeeth 1870 and by Muslim
[5] الشفاعة في أهل الكبائر – ash–shafaa`ah fee ahlil-kabaa·ir
[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said about the ahaadeeth about the shafaa`ah, “The ahaadeeth about that are mutawaatir (reported by a huge number of people at every level) also. And Ibn Abee `Aasim, in his book: As-Sunnah, he brings six chapters about this – chapters 163 to 168, and he brings the ahaadeeth in that regard numbering hadeeth number 784 to 832 (about 48-49 ahaadeeth) and the explainer (Ibn Abil-`Izz) in his explanation mentions a good number of them and they include the fact that the intercession of the Prophet sallAllaahu `alayhi wa sallam is of eight (8) different types. So whoever wishes can refer back to that (the explanation of Ibn Abil-`Izz).”
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 94-98 (Point 84) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Points discussed in this excerpt include:
The intercession (ash–shafaa`ah) is true and an important matter of `aqeedah
The three categories into which the people are divided regarding the shafaa`ah
Meaning of ash–shafaa`ah linguistically and in the Legislation
The two categories of intercession: interceding with Allaah and interceding with the creation
The two categories of intercession with the creation: good intercession and evil intercession
The two conditions required for interceding with Allaah: it is only by Allaah’s Permission and the one being interceded for is from the people of tawheed and eemaan and from those that Allaah is pleased with
The two types of intercession mentioned in the Qur·aan: affirmed and negated
The unbeliever will not be benefitted by intercession
The ahaadeeth regarding the intercession are mutawaatir
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And from that which the people of the Sunnah and the Jamaa`ah hold as creed and belief, is what is mentioned in authentic reports from Allaah’s Messenger sallAllaahu `alayhi wa sallam, from the affairs of the Resurrection and whatever will occur on the Day of Resurrection, from affairs. So, from that is: Al-Hawd (الحوض – the great Lake or body of water), since the Prophet sallAllaahu `alayhi wa sallam informed us that there will be for him a Hawd (Lake)[1] on the Day of Resurrection at the gathering place (al-Mahshar – المحشر), to which his followers will come – those who had eemaan (truly believed) in him and who followed him. So, they will drink from it and when they have taken a single drink from it, they will never again become thirsty afterwards. And this is because the Day of Resurrection is a day which is severe and difficult and a day of severe heat; so it will result in severe thirst.
So therefore, Allaah has made this Hawd (great Lake) as a source of relief from thirst for the nation of Muhammad sallAllaahu `alayhi wa sallam; and by it, He will bring relief from thirst for them. And as is known, the ghayth (غيث –rainfall) which Allaah sends down from the skies, brings about life for the earth, and it brings about life for the souls. Then likewise, the Hawd (Lake) will be a ghiyaath (source of relief from thirst) by which Allaah will relieve the thirst of the servants when they are in the direst need of water.
And ‘Al-Hawd’ is a place where water is gathered. And he `alayhis–salaatu was-salaam, described it as being a tremendous lake; and that its length is the length of a month’s journey and its width is the width of a month’s journey; and that its drinking vessels would be as numerous as the stars in the sky; and that whoever drinks a single drink from it, then after that he will never ever become thirsty again; and that its water is whiter than milk and sweeter than honey.[2]
And he, `alayhis–salaatu was-salaam, informed that some people would come to it, but then they will be pushed away and prevented from drinking from it. So the Messenger sallAllaahu `alayhi wa sallam will say,
“O my Lord, my nation, my nation!” So then Allaah, the Mighty and Majestic will say,
“You do not know what things they innovated after you.” So then he, `alayhis–salaatu was-salaam, will say,
“Be away, far away, those who changed and altered!” [3]
And the people of innovations (Ahlul-Bid`ah) which take people astray will be prevented from coming to it to drink: those who are disobedient to Allaah’s Messenger sallAllaahu `alayhi wa sallam, those who disbelieved and turned back upon their heels, those who abandoned the Sunnah, those who went off with their own desires and opinions taking deviated positions – they are the ones who will be prevented from the lake (Hawd) of the Prophet sallAllaahu `alayhi wa sallam because they altered and changed away from the way of the Prophet sallAllaahu `alayhi wa sallam. So no one will go to it to drink except one who was a follower of the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam in his sayings and his actions and his creed and belief.
And some of the people of knowledge, they hold that Al-Kawthar (الكوثر – the plentiful river) which is mentioned in His saying, He the Most High,
We have certainly granted you Al-Kawthar (abundant good and a great river)
(Sooratul-Kawthar (108), aayah 1)
(Some of the scholars hold that this Kawthar mentioned in this aayah) is the Hawd, whereas some of the people of knowledge, they hold that the meaning of the Kawthar is: abundant good. And there is no doubt that the Hawd (great Lake) enters within the ‘abundant good’ because this Hawd (Lake) is indeed something good for this nation.[4]
So this is the Hawd (Lake) of the Prophet sallAllaahu `alayhi wa sallam; so it is obligatory to have eemaan (truly believe) in it and to hold it as creed and belief, and that the person adheres to the Sunnah so that he can go on drink from the Hawd (great Lake) and not be repelled from it on the Day of Resurrection.
End of explanation of point [83][5],[6]
Footnotes:
[1] From Anas ibn Maalik radiyAllaahu `anhu, that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,
“The width of my lake will be like the distance between Aylah and San`aa· in Yemen and it will have as many drinking cups as the number of the stars in the sky.”
Reported by Al-Bukhaaree as hadeeth 6580, and by Muslim.
Translator’s Side Point: They mention that Aylah is a little town on the coast, at the top of the Red Sea – the lowest tip where Palestine is.
[2] From `Abdillaah ibn `Amr radiyAllaahu `anhumaa, who said, “The Prophet sallAllaahu `alayhi wa sallam said,
‘My lake is a wide as a month’s journey, its water is whiter than milk and its smell is better than musk, and its drinking vessels are like the stars in the sky; whoever drinks from it will never ever become thirsty.’”
Reported by Al-Bukhaaree as hadeeth 6579, and by Muslim.
Translator’s Side Point: In [the explanation of] Al-`Aqeedah Al-Wasatiyyah, we had the point that Shaykh Al-`Uthaymeen rahimahullaah made about this hadeeth: there is another hadeeth where the Prophet sallAllaahu `alayhi wa sallam mentioned that the drinking vessels around the Hawd (Lake), their number would be like the number of stars in the sky. As for this wording here, there is an addition: that the drinking vessels would be ‘like’ the stars in the sky. This shows an additional point – not only would they be as many as the stars in the sky, but also they will be brilliant like the stars in the sky.
[3] Reported by Al-Bukhaaree as hadeeth 6582, 6584 and 7051, and also reported by Muslim. It is from a hadeeth of Anas radiyAllaahu `anh.
[4] From Sa`eed ibn Jubayr from Ibn `Abbaas radiyAllaahu `anhumaa, that he said about the Kawthar,
“It is the great good which Allaah will give to him.” (The narrator) Aboo Bishr said, “So I said to Sa`eed ibn Jubayr: Then, there are some people who claim that it is a river in Paradise.” So Sa`eed said, “The river which is in Paradise is from the good which Allaah will give to him.”
Hadeeth reported by Al-Bukhaaree as hadeeth 4966 and 6578.
And from Anas ibn Maalik radiyAllaahu `anhu who said,
“Whilst Allaah’s Messenger sallAllaahu `alayhi wa sallam was amongst us one day he dozed off briefly, then he raised his head and he was smiling. So we said, ‘What has caused you to laugh, O Messenger of Allaah?’ So he said, ‘Just now a soorah has been sent down to me.’ and he recited sooratul-Kawthar.”
The narration in Muslim mentions that he said,
Then he said, “Do you know what Al-Kawthar is?” So we said, “Allaah and His Messenger know best.” So he said,
“Then it is a river which my Lord, the Mighty and Majestic, has promised me. Upon it there is abundant good and it is a Lake to which my Ummah will come to drink on the Day of Resurrection.”
Reported by Muslim in the Book of the Prayer.
[5] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) made a small point connected to this. He said, “And the ahaadeeth which mention the Hawd (Lake) are very many, so many that they reach the level of being mutawaatir as was clearly stated by a group of the scholars. These narrations are reported by thirty and odd Companions and Al-Haafiz Ibn Katheer he brings their chains of narration in detail in his book: Al-Bidaayah wan-Nihaayah, at the end of his history (at the end of the book – that which will occur on Yawmul-Qiyaamah). And also, Al-Haafiz Ibn Abee `Aasim in his Kitaab As-Sunnah, he brings seven whole chapters (chapters 155-161) and hadeeth numbers: 697-776 (79 hadeeth) and at the end of them he mentions that they are mutawaatir (reported by a huge number of people at every stage of narration) and he said, ‘The narrations which we have mentioned about the Hawd (Lake) of the Prophet sallAllaahu `alayhi wa sallam necessitate certain knowledge.’”
[6] Translator’s Side Point: Ibn Abil-`Izz, mentions in his explanation about exactly where the Hawd would be. He makes it clear that it would be before crossing over the Bridge over Hellfire – the place where the people would be gathered (the Mahshar); that is where the Hawd would be. The question may arise: How is that connected to the Kawthar (the river in Paradise)? He answers it, and likewise Shaykh Al-`Uthaymeen rahimahullaah answers the same point in the explanation of Al-Wasatiyyah.
Shaykh Al-`Uthaymeen rahimahullaah, mentioned nine points that we need to know about the Hawd, the second of them was that he said,
“This Hawd (great Lake) will have water pouring into it through two channels which flow from Al-Kawthar (the river in Paradise). The Kawthar is the great, tremendous river which the Prophet sallAllaahu `alayhi wa sallam will be granted in Paradise. So these two channels of water will flow down into the Hawd (Lake).
The evidence for this is two hadeeth reported by Muslim; one from a hadeeth of Aboo Dharr and one from a hadeeth of Thawbaan radiyAllaahu `anhumaa.
As part of a longer hadeeth, the hadeeth of Aboo Dharr radiyAllaahu `anh contains the wording that the Prophet sallAllaahu `alayhi wa sallam mentioned about the Hawd (Lake) and he said,
“Two channels of water will flow into it from Paradise.”
In the hadeeth of Thawbaan, it contains the wording:
“One of these channels will be of gold and the other one will be of silver.”
Both reported by Muslim.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 91-94 (Point 83) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali
Points discussed in this excerpt include:
The Hawd (Lake) that the Prophet sallAllaahu `alayhi wa sallam will be honored with, is true
Description of the Hawd (Lake)
Those who will be allowed to drink from it, and those who will be prevented
Relationship between the Kawthar and the Hawd
Posted with kind permission from Dawud Burbank rahimahullaah
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Fatwas > Shawwal Fatwas > Priority to make up for missed days of Ramadan over fasting the six days of Shawwal
It is prescribed to give priority to make up for missed days of Ramadan over fasting the six days of Shawwal
Q: Is it permissible to observe Sawm (Fasting) for six days in Shawwal before making up for the missed days of the previous month of Ramadan?
A: Scholars differ regarding this issue; however, the soundest opinion is that it is prescribed to give precedence to observing Sawm of the missed days of Ramadan over the six days of Shawwal and other supererogatory Sawm, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih [Authentic Hadith Book]) If one chooses to observe Sawm of the six days of Shawwal first, it will not be considered as one who fasts these six days after fasting all of Ramadan, but after some days of Ramadan. Making up for the missed days of Ramadan is a Fard (obligatory act of worship) while fasting the six days of Shawwal is voluntary, and a Fard is more important to fulfill. May Allah grant us success!
Q: I was unable to fast during Ramadan due to post-partum bleeding. I became ritually pure during the days of ‘Eid and I really wish to fast the six days of Shawwal. Is it permissible for me to fast these days and then begin making up the missed days of Ramadan? Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar). May Allah guide you to all goodness!
A: It is prescribed to first make up for the missed days of fasting in Ramadan, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih) Thus, the Prophet (peace be upon him) clarified that fasting six days of Shawwal comes after fasting Ramadan. It is your duty to start by making up for your missed days of fasting, even if you miss fasting the six days of Shawwal, for the previous Hadith. Moreover, Fard (obligatory act of worship) take precedence over Nafl (supererogatory act of worship). May Allah guide us all to success!
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[86] وقد عَلِمَ اللهُ تعالى فيما لم يزلْ عَدَدَ مَنْ يَدْخُلُ الجنَّةَ، وعَدَدَ مَنْ يَدْخُلُ النارَ جملةً واحدةً، فلا يزدادُ في ذلك العددُ، ولا ينقصُ مِنْهُ.
[86] And Allaah, the Most High, has always known the number of those who will enter into Paradise, and the number of those who will enter the Fire, altogether. So, that number will not be increased, nor will it be decreased.
This speech and that which follows it from the speech of the Shaykh, rahimahullaah, all of it refers to the topic of Al-Qadaa· wal-Qadr (القضاء والقدر – Ordainment and Pre-decree).
And having eemaan (true faith) in Ordainment and Pre-decree is one of the six pillars of eemaan, just as he, `alayhis–salaatu was-salaam, said,
“Eemaan (true faith) is that you truly believe in Allaah and in His angels and in His Books and in His Messengers and in the Last Day, and that you truly believe in the Pre-decree – the good of it and the bad of it.” [2]
And in the Qur·aan there occurs the saying of Allaah, the Majestic and Most High,
We have created everything with a pre-decreed measure
(Sooratul-Qamar (54), aayah 49)
And His saying,
He (Allaah) created everything and gave it a pre-decreed measure
(Sooratul-Furqaan (25), aayah 2)
So, there is nothing without a pre-decreed measure, or nothing which randomly occurs, or nothing that just happens unexpectedly; rather, everything which happens, does so in accordance with a pre-decreed measure and having been written.
And having eemaan (true faith) in Al-Qadaa· wal-Qadr (Pre-ordainment and Pre-decree) includes four (4) levels and we will abridge them as follows:
The First Level: To have eemaan (true faith) in Allaah’s comprehensive Knowledge (Al-`Ilm – العلم) which covers everything, and that Allaah has known all things, always. He knew whatever happened and whatever was going to happen and whatever was not going to happen and if it had happened, how it would have been. Nothing whatsoever is hidden from His Knowledge, He, the One free of all imperfections and the Most High.
The Second Level: (Al-Kitaabah) That Allaah the Majestic and the Most High, He wrote in Al-Lawh Al-Mahfooz (The Preserved Tablet) the pre-decreed measures of every created thing, after having known them, He the Perfect.
And this is the Universal and all-inclusive Writing which covers everything. And there occurs in a hadeeth(that Allaah’s Messenger sallAllaahu `alayhi wa sallam said),
“The first thing that Allaah created was the Pen. He said, ‘Write!’ It said, ‘What shall I write?’ He said, ‘Write down whatever will occur until the Day of Resurrection.’” [3]
So, the Pen wrote down whatever was going to happen until the Day of Resurrection.
The Third Level: The level of Al-Mashee·ah (Allaah’s Wish and Will). So nothing occurs in this creation except by the Will and Wish of Allaah from that which is in the Preserved Tablet (Al-Lawh Al-Mahfooz) and what is within His Knowledge, He the Perfect and Most High. Nothing happens without His Will and nothing occurs within His Sovereignty unless He wills it (if He doesn’t will it, it doesn’t occur), He the Perfect.
Allaah does whatever He wills.
(Sooratul-Hajj (22), aayah 14)
Likewise, Allaah does whatever He wishes.
(Soorah Aal-`Imraan (3), aayah 40)
So, everything which occurs in this creation, whether life or death, whether someone being rich or someone being poor, whether someone having eemaan (true faith) or being an unbeliever; all of that was in accordance with Allaah’s Wish and Will. He wished the good and He wished the evil. He wished true faith (eemaan) and He wished unbelief (kufr). So, everything enters into His Al-Mashee·ah (His Universal Wish); whatever He wished to occur, occurred; and whatever He did not wish, did not occur.
The Fourth Level: The level of creating and bringing into existence (al-khalq wal-eejaad – الخلق والإيجاد). So whatever things He wished and willed, then He brought it into existence and created it.
Allaah is the Creator of everything and He is a Guardian and Disposer of Affairs over everything.
(Sooratuz-Zumar (39), aayah 62)
The Creating and the Command are His
(Sooratul-A`raaf (7), aayah 54)
No calamity strikes upon the earth nor in your selves, except that it is written down in a Book before We created it. (Sooratul-Hadeed (57), aayah 22)
And the proofs of (Allaah’s) Knowledge are very many.
So from that which Allaah has described Himself with, is Al-`Ilm (العلم – Knowledge). So He, the One free of all imperfections and the Most High, He knows the number of people who will enter into Paradise and those who will enter into the Fire, and that is in His Eternal Knowledge (He has always known that).
And that whatever Allaah, the Most High had decreed, that will not be added to nor will it be decreased. And from that, is that He knows the inhabitants of Paradise and the inhabitants of the Fire, and He knows what they were going to do. We have eemaan (true faith) in that and we apply ourselves to action. We do not debate concerning Ordainment and Pre-decree, saying “how?” and “why?” and “how can a person be taken to account for something which Allaah pre-decreed?” to the rest of the foolish talk and wastage of time, and raising objections against Allaah, the Mighty and Majestic.
What is obligatory upon you, is rather, to perform the acts of obedience and to avoid the sins. It is not the business of a slave to try and investigate the Secret of Allaah, the Mighty and the Majestic, and to dispute with the Lord, the Majestic and Most High. Rather, his business is to act. So therefore, when the Prophet sallAllaahu `alayhi wa sallam informed his Companions that there is no one from them except that his place is written down – whether it be in Paradise or it be in the Fire, they said, “O Messenger of Allaah, shall we not then depend upon what is written down for us and leave off actions?” So he said,
“No, act, for everyone will have that which he was created for, made easy for him.” [4]
He, the Most High said,
Your deeds are diverse. So whoever spends in Allaah’s cause and fears and is dutiful to Him, and believes in Allaah’s reward, then We will make easy for him, acts which are pleasing to Allaah. (Sooratul-Layl (92), aayaat 4-7)
So the reason here, is from the servant himself (why Allaah will make good deeds easy for the person) – either he is a person who is fortunate or a person who is wretched.
And whoever is miserly, withholding from spending in Allaah’s cause, and thinks himself self-sufficient and does not act in obedience to Allaah, and denies Allaah’s reward, then We will make actions which Allaah hates, easy for him. (Sooratul-Layl (92), aayaat 8-10)
So what is required from us, is performing righteous and correct actions and leaving off evil actions.
And as for using Pre-ordainment and Pre-decree as an argument, then it is not an excuse because Allaah, the Mighty and Majestic, has made the good clear to us, and the evil; so therefore there is no excuse. And the people fall into problems because of their entering into affairs which they are not qualified for. So he says, “If Allaah has written for me that I will enter into Paradise, then I will enter it and if He has written for me that I will enter the Fire then I am going to enter it,” and he doesn’t perform any actions.
Then it is to be said to him: You, yourself don’t apply this saying upon yourself. Do you just sit in your house and leave off seeking provision? And do you say, “If Allaah has written down provision for me, He will make it easy for me.” Or is it that you go out and you strive and you seek for your provision? Even the animals and the birds don’t just sit in their homes; rather, they go out and they seek for their provision. And there occurs in the hadeeth, the saying of the Prophet sallAllaahu `alayhi wa sallam:
“If you truly had reliance upon Allaah, then He would provide for you just as He provides for the birds. They go out hungry and they return with full bellies.” [5]
So Allaah created them (the birds and animals) upon the inborn nature of seeking for provision and of using the necessary means; and they are animals and you are a man will intellect!
And also, if someone stole something from you, would you say, “This was just something pre-decreed and ordained,” or would you make a complaint against him? Rather, indeed you would make a complaint against him and you would seek it and you would argue your case; you would not use as an argument Pre-ordainment and Pre-decree!
End of explanation of point [86][6]
[87] وكذلك أَفْعَالُهُم فِيما عَلِمَ مِنْهُم أَن يفْعَلُوه. [87] And the same applies to their deeds; He knew whatever they were going to do.
The Explanation – Point [87]
Meaning: He knew their deeds, always.
End of explanation of point [87]
[88] وكلٌّ مُيَسرٌ لما خُلِقَ لَه. [88] Everyone will have what he was created for, made easy for him.
The Explanation – Point [88]
He, the Most High said,
So whoever gives in Allaah’s cause and spends in obedience to Allaah, and fears Him and is dutiful to Him and believes in His reward, then We will make easy for him actions which are pleasing to Allaah. And whoever is miserly, and withholds from giving in Allaah’s cause, and thinks of himself as being self-sufficient and does not act in obedience to Allaah, and who denies His reward, then We will make actions which Allaah hates and is not pleased with, easy for him. (Sooratul-Layl (92), aayaat 5-10)
End of explanation of point [88]
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 105-110 (Point 86-88)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali
Footnotes:
[1] Translator’s Side Point: The author, rahimahullaah, moves on to a few points connected to Qadr (Pre-decree) and we already had something with regard to Pre-decree in the book, that being points number 28-37 where the author, rahimahullaah said:
“He created the creation whilst having full Knowledge (of them). And He decreed fixed limits for them. And He laid down fixed time-spans for them. And nothing was hidden from Him before He created them. And He knew whatever they were going to do, before He created them. And He commanded them to obey Him and He forbade them from disobeying Him. And everything occurs in accordance with His Pre-decree. And His Will is enacted, not the will of the servants except what He wills for them. So whatever He willed for them occurs, and whatever He did not will for them does not occur. He guides whomever He wishes, and protects and keeps safe as a favor upon them; and He misguides whomever He wishes and humiliates and puts to trial from (His) Justice. All of them vary within His Will, between His Favor and His Justice.”
[2] Hadeeth reported by Al-Bukhaaree (no. 50) and by Muslim in his Book of Eemaan (no. 10) as the hadeeth of Aboo Hurayrah radiyAllaahu `anh.
[3] This hadeeth is reported by Aboo Ya`laa from the Prophet sallAllaahu `alayhi wa sallam and it was declared Saheeh (Authentic) by Shaykh Al-Albaanee in As–Saheehah (no. 133). Also reported by Al-Bayhaqee in his book As-Sunan Al-Kubraa as being mawqoof from (the statement of the Companion) Ibn `Abbaas radiyAllaahu `anhumaa. Also reported by Aboo Daawood and At-Tirmidhee from the hadeeth of `Ubaadah ibn As–Saamit radiyAllaahu `anh and declared Saheeh (Authentic) by Shaykh Al-Albaanee.
[4] Hadeeth reported by Al-Bukhaaree (no. 6605) and likewise by Muslim. It is from a hadeeth of `Alee radiyAllaahu `anh.
[5] Reported by Ahmad in his Musnad, and by `Abd ibn Humayd, and by At-Tirmidhee and Ibn Maajah, and At-Tirmidhee said it is Hasan-Saheeh. And it was declared authentic by Shaykh Ahmad Shaakir in his checking of the Musnad. Likewise, it was declared Saheeh by Shaykh Al-Albaanee rahimahullaah. It is from a hadeeth of `Umar radiyAllaahu `anh.
Translator’s Side Point: This is a hadeeth that sometimes the Sufis beggars try and use to say that they are not begging but they are depending and relying upon Allaah. But as the scholars say, they are just begging from the people and they try to use this hadeeth as it mentions, “If only you had reliance upon Allaah, then He would provide for you just as He provides for the birds.” The scholars and explainers say that the last part of this hadeeth is a refutation of them because it mentions that the birds “go out hungry and they return with full bellies.” So, they go out and look for food and when they’ve found it, they come back with their bellies full.
[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said regarding this point: “The author rahimahullaah is indicating the hadeeth of `Abdullaah ibn `Amr radiyAllaahu `anhumaa who said,
‘Allaah’s Messenger sallAllaahu `alayhi wa sallam came out to us and in his hand he had two books and he said, “Do you know what these two books are?” So we said, “No, O Messenger of Allaah, not unless you inform us.” So he said about the book in his right hand, “This is a book from the Lord of the whole of the creation. It contains the names of the inhabitants of Paradise and the names of their fathers and their tribes, and then their total number is mentioned; it will not be added to and it will not be taken away from, ever.” Then he said about the book in his left hand, “This is a book from the Lord of the whole of the creation, containing the names of the inhabitants of the Fire and the names of their fathers and their tribes, and then He mentioned their total number; so it will not be added to, nor will it be decreased, ever.” So his Companions said, “Then on what basis is there to be any action if the affair has been finished?” So he said, “Strive to act correctly and to be justly balanced because the person of Paradise will have his actions sealed for him with the actions of the people of Paradise, no matter what he may have done; and the person of the Fire will have his actions sealed for him with the actions of the people of the Fire, no matter what he may have done.” Then Allaah’s Messenger sallAllaahu `alayhi wa sallam said motioning with his hands and he threw them (the two books) away. Then he said, “Your Lord has finished with regards to the servants,
A group in Paradise and another group in the Fire.
(Sooratush–Shooraa (42), aayah 7)”’
This hadeeth was reported by At-Tirmidhee and he declared it authentic, and others as well. And I have researched it in my book As–Saheehah as hadeeth no. 848.”
Likewise, in his checking of At-Tirmidhee, Shaykh Al-Albaanee declared it Hasan (good).
Points discussed in this excerpt include:
Having eemaan (true faith) in Ordainment and Pre-decree (القضاء والقدر) is one of the six pillars of eemaan
There is nothing without a pre-decreed measure, or which randomly occurs, or that just happens unexpectedly
The four (4) levels of eemaan in Al-Qadaa wal-Qadr: Al-`Ilm, Al-Kitaabah, Al-Mashee·ah and Al-Khalq
Obligation upon a person to perform acts of obedience and avoid sins
Pre-ordainment and Pre-decree is not to be used as an argument/excuse
Allaah knows those who will enter the Paradise and the Fire, their total number and their deeds
Everyone will have what he was created for, made easy for him
Posted with kind permission from Dawud Burbank rahimahullaah
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Q 4: Should the voluntary Sawm (Fast) of the six days of Shawwal be observed directly after Ramadan, following the day of `Eid-ul-Fitr (the Festival of Breaking the Fast), or is it permissible to start observing it several days after `Eid-ul-Fitr, during the month of Shawwal?
A: It is not necessary to observe this Sawm directly after `Eid-ul-Fitr.
It is permissible to start observing it one or more days afterwards.
The six days can be observed either consecutively or non-consecutively during the month of Shawwal, whichever is easier.
This matter is open to choice, as this Sawm is Sunnah and not Faridah (obligatory act).May Allah grant us success.
May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
Permanent Committee for Scholarly Research and Ifta
’Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
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[Point 117] And the Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true.
—
The Explanation – Point [117]
Allaah, the Perfect and Most High, created the heavens and He created the earth, and He created the Footstool (Kursee) and He created the `Arsh (Throne), all of these are things created by Allaah, the Mighty and Majestic. The heavens are above the earth, and above the heavens is al-bahr (البحر – the ocean) and above the ocean is the Footstool, and above the Footstool is the `Arsh (Throne). So that is the highest of all of the created things; and that is as occurs in the hadeeth,
That the seven heavens compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in a shield. [1]
Meaning: the seven heavens and their greatness, and whatever is within them, compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in the like of a large circle of metal which the fighter uses as a shield. So what are seven dirhams compared to the large circular shield? In comparison, they are very little. In that regard, there is His saying, He the Most High,
His (Allaah’s) Kursee (Footstool) extends over the heavens and the earth. (Sooratul-Baqarah (2), aayah 255)
And the `Arsh (Throne) is even greater than the Kursee (Footstool). So the Kursee (Footstool) compared to the `Arsh (Throne) is just like a ring thrown in a desert, as occurs in the hadeeth. So if you were to throw a little ring into a broad, expansive piece of land, what would the size of the ring be compared to the size of that whole desert? Nothing!
These created things are tremendous and extremely vast, (so vast) as is known to none except Allaah, the Perfect and Most High.
So, the `Arsh (Throne) is the highest of all the created things. And Allaah, the Perfect, is High and Exalted above His `Arsh (Throne), above His creation.
So therefore, the Kursee (Footstool) is beneath the `Arsh (Throne). And there occurs in a narration that it (the Kursee – Footstool) is the place of the two Feet.[2] So, the Kursee (Footstool) is something created and it does not mean al-`Ilm (العلم – Knowledge) as has been attributed to Ibn `Abbaas radiyAllaahu `anhumaa, that he said with regard to the saying of Allaah, the Most High,
His Kursee extends over …
That he (Ibn `Abbaas) said it means: “His Knowledge;”[3] meaning that His Knowledge extends over the heavens and the earth. This meaning is correct; however, that is not what is meant by the aayah. So, the Kursee (Footstool) is something created whereas al-`Ilm (Allaah’s Knowledge) is an Attribute from the Attributes of Allaah, the Mighty and Majestic; it is not from that which He has created. So therefore, it is obligatory to have eemaan (truly believe) in the `Arsh (Throne) and in the Kursee (Footstool); this being something true upon its true reality. And the `Arsh (Throne) is not as the Ash`arees say, and whoever proceeds along their way, that the `Arsh (Throne) means Al-Mulk (الملك – Kingship or Sovereignty). So they say, with regard to His saying, He the Most High,
(Allaah) ascended over the Throne (Sooratul-A`raaf (7), aayah 54)
They (the Ash`arees) say it means: “He gained control over Sovereignty or Kingship.” And this is misguidance. So the Throne (`Arsh) is something created.
And His Throne was above the water (Soorah-Hood (11), aayah 7)
So, beneath the Throne (`Arsh) is the Kursee (Footstool), and beneath the Kursee (Footstool) is the heavens, and the earth is beneath the heavens. And there occurs in the hadeeth (the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam),
“So if you ask Allaah for Paradise (Jannah), then ask Him for the highest Firdaws because it is the middle part of Paradise and the highest part of Paradise, and above it is the Throne (`Arsh) of the Most Merciful.” [4]
So, Al-Firdaws is the highest of the Gardens of Paradise and above it is the Throne (`Arsh) of the Most Merciful.
So, His Throne (`Arsh) is something created and it has carriers/bearers (حملة – hamalah) and they are groups from the Angels.
And on that Day (the Day of Resurrection), eight carriers will carry the Throne of your Lord (Sooratul-Haaqqah (69), aayah 17)
So before the Day of Resurrection, it will be carried by four (Angels) but when the Day of Resurrection comes they will be doubled and they will become eight. And each one of the Angels (who will carry the Throne) is such that his created form, his tremendous size and his strength cannot be imagined.
And could it be said: if someone says that the Throne means ‘Sovereignty’, could it be said that Sovereignty will be carried by the Angels?
End of explanation of point [117][5]
Footnotes:
[1] Translator’s Note: Reported as a hadeeth by Ibn Jareer At-Tabaree in his Tafseer, and by others; and verifiers make it clear that its chain of narrations is weak – it is not authentic. Its chain of narrations contains a weak narrator called `Abdur-Rahmaan ibn Zayd ibn Aslam; and its chain of narration is also broken after that. This is pointed out by the verifiers of Kitaab At-Tawheed such as Shaykh Jaasim ad-Dawsaree in his book An-Nahaj As-Sadeed (النهج السديد) his checking of Kitaab At-Tawheed. And this point is also made by Shaykh Al-Albaanee rahimahullaah in Silsilah Al-Ahaadeeth As–Saheehah (سلسلة الأحاديث الصحيحة) no. 109. So this hadeeth with this wording is not authentic. An authentic wording will follow inshaa· Allaah.
[2] Translator’s Side Point: As for this narration, then it is declared Saheeh (Authentic) by Shaykh Al-Albaanee and others as a saying of Ibn `Abbaas radiyAllaahu `anhumaa with an authentic chain of narration reported by Al-Haakim and Ibn Abee Shaybah in his book and Sifatul-Jannah (صفة الجنة) that Ibn `Abbaas radiyAllaahu `anhumaa stated this.
[3] Translator’s Side Point: The verifiers, amongst them Shaykh Muqbil rahimahullaah, in his checking of Ibn Katheer, and other verifiers as well, they make clear that this report from Ibn `Abbaas is not authentic. The reason being, that the narrator from Ibn `Abbaas is quoted as being his student Sa`eed ibn Jubayr, and the narrator from Sa`eed ibn Jubayr is Ja`far ibn Abil-Mugheerah, and the verifiers such as Ibn Mandah, they mention this narrator (Ja`far ibn Abil-Mugheerah) is weak in his narrations from Sa`eed ibn Jubayr.
[4] This hadeeth is reported by Al-Bukhaaree as hadeeth 2790 and 7423; and it is from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.
[5] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah, he said in his notes:
“Know that the `Arsh (Throne) is a very great creation as is proven in the aayaat of the Qur·aan and in the ahaadeeth of the Prophet sallAllaahu `alayhi wa sallam. And this is why He, the Most High, attributed it to Himself in His saying,
Allaah described Himself as being “the Possessor or the Owner of the Throne”, and you will find other aayaat (about the Throne) in the explanation (of Ibn Abil-`Izz).
And in the language, it (`Arsh) means: the throne (seat) of the king. And from its characteristics mentioned in the Qur·aan is:
And eight (Angels) will bear the Throne of your Lord on the Day of Resurrection (Sooratul-Haaqqah (69), aayah 17)
And that it is upon the water. And in the Sunnah there is mentioned that from the Angels who bear the Throne, there is one Angel who, from his earlobe to his shoulder is a distance of seven hundred (700) years (he authenticates it in As–Saheehah (no. 151) – a hadeeth of Aboo Daawood from Jaabir radiyAllaahu `anh). And also that it (the `Arsh) has supports, and also that it is the ceiling of Jannatul-Firdaws. That occurs in authentic ahaadeeth which are mentioned in the explanation (of Ibn Abil-`Izz). And all of this nullifies the false interpretation that the `Arsh means Al-Mulk (Kingship) and extensive Sovereignty!
And as for the Kursee (Footstool) then regarding that is His saying, He the Most High,
His Footstool extends over the heavens and the earth (Sooratul-Baqarah (2), aayah 255)
And the Kursee (Footstool) is in front of the Throne, and it is authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as his saying, that he said, “The Kursee (Footstool) is the place of the two Feet, and the Throne – no one knows its size except Allaah, the Most High.” (Reported by Al-Haakim and Ibn Abee Shaybah in his book Sifatul-Jannah, and Shaykh Al-Albaanee said that it is authentic.)”
Shaykh Al-Albaanee then mentions that he has verified this narration in his book Mukhtasar Al-`Uloo of Adh–Dhahabee (مختصر العلو للذهبي), and he said,
“There is nothing authentic from the Prophet sallAllaahu `alayhi wa sallam as his saying, except for his saying `alayhis–salaatu was-salaam, (with regard to the Kursee (Footstool)),
“The seven heavens compared to the Footstool are just like a ring thrown into a desert, and the size of the `Arsh compared to the Footstool is like the size of that desert compared to the size of that ring.”
So that nullifies also, the misinterpretation of the Footstool to mean al-`Ilm (Knowledge) and this interpretation is not authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as I have verified in my book As–Saheehah (no. 109).”
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 121-125 (Points 111-117) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
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Statements of the People of Knowledge Regarding the Soofeeyah Compiled & Translated By Abbas Abu Yahya
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:
‘I heard Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- narrate from some of the righteous people that they said: ‘That people worship Allaah, and as for theSoofeeyah then they worship their own selves.’
[Taken from: ‘Swallat Ibn al-Qayyim li Shaykh ul-Islaam Ibn Taymeeyah’ P.269 & ‘Madarij Salikeen’ 1/260]
Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:
‘And how good is what Abu Ahmad ash-Shayrazi said: ‘The Soofeeyah used to ridicule Shaytaan and now the Shaytaan ridicules them! !’
[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.241]
The Deception of the Shaytaan of the Soofeeyah
Shaykh Muhammad Hamid al-Faqee -Rahimullaah- comments on the statement ofImaam Ibn al-Qayyim -Rahimullaah- when he spoke about the deception of the Shaytaan of the Soofeeyah, when he Imaam Ibn al-Qayyim -Rahimullaah- said:
‘The Shaytaan caused them to buzz around (dance) and to beat/strike the ground whizzing around on their feet, then sometimes he makes them like donkeys going around a pivot, and sometimes like insects dancing in the middle of the house…’
Shaykh Muhammad Hamid al-Faqee said:
‘The Shaykh (Ibn al-Qayyim -Rahimullaah) intends the Mutasawwafa (Soofeeyah) who form into circles, then stand up in those circles and dance and swing from side to side to the tune of singing and musical instruments. They shout, scream and dance together with what they call Dhikr (remembrance of Allaah), rather it is sinfulness, disobedience and the remembrance of Shaytaan, may Allaah guide them and free them and free Islaam from those evils and crimes.’
[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.409]
How the Shaytaan Deceived the People that Whistling and Clapping is Prayer
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- speaks about the Ayaah << Their prayer at the House (of Allaah) was nothing but whistling and clapping of hands. >> [Anfal: 35] and how the Shaytaan deceived the people that whistling and clapping is prayer. Ibn al-Qayyim quotes: ‘Ibn Arafah and Ibn al-Ambaari who said: ‘that whistling and clapping is not prayer. . .’
Shaykh Muhammad Hamid al-Faqee commented on this by saying:
‘In reality this is not prayer, Allaah called it prayer because they used to whistle and clap in their thundering movements to the tunes of whistling and clapping, since they intended by it a means of coming closer to Allaah, so Allaah reprimanded them and criticized them, and Allaah clarified that He does not love that, He does not reward them for it except with a painful punishment.
And that whistling and clapping (of the polytheists) is like what takes place in the gatherings of the Soofeeyah of our time, like for like; dancing movements to the tune of whistling and clapping. Their deep-rooted desires beautified this, likewise their ignorance and the Shayateen from the men and Jinn, beautified this to make them think that it is Dhikr (remembrance of Allaah) and worship!!
Allaah is far from this.’
[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.440]
The Soofeeyah’s Dislike of Knowledge
Imaam Shamsuddeen Muhammad bin Ahmad bin Uthmaan ad-Dhahabi (d.748) -Rahimullaah- quoted:
‘Ibn Baakwaya said: ‘One day Abu Abdullaah bin Khaffeef saw Ibn Maktoom and his group and they were writing something, so he said:
‘What is this?’
They said: ‘We are writing such and such.’
He said:
‘Busy yourselves by learning something and do not be deceived by the speech of theSoofeeyah. I used to hide my pen in the pocket of my rags and the paper in the pocket of my garment and I would go in hiding to the people of knowledge, if they (theSoofeeyah) found out I was there they would dispute with me and say: you will not be successful, but then eventually they were in need of me (this knowledge).’
Imam ad-Dhahabi (d.748) -Rahimullaah- said:
‘This Shaykh had combined between knowledge and action and getting chains of narrations (Ahadeeth) from their sources, and would adhere to the Sunnan with a long enjoyable life in obedience to Allaah.’
[Taken from ‘Siyaar ‘Alaam an-Nubala’ 16/346 – 347]
Imaam Shamsuddeen Muhammad bin Ahmad bin Uthmaan ad-Dhahabi (d.748) -Rahimullaah- quoted Ghazali saying:
‘Ghazali said: The Soofeeyah have taken to inspirational knowledge and not proper learnt knowledge, so one of them sits with his heart being empty, with total concern he says: ‘Allaah, Allaah, Allaah’ continuously so that his heart becomes empty. The Soofeeyah do not busy themselves with recitation of Qur’aan, nor with the books of Hadeeth. So if the Soofireaches this limit, then he stays in his house alone in the darkness and in a garment wrapped up, then at that time he hears the call of truth: <>[Surah Al-Muddathir]
<< O you wrapped in garments (Prophet Muhammad)! >>[Surah Al-Muzzammil]
Imaam ad-Dhahabi (d.748) commented:
‘The leader of creation indeed heard <> [Surah Al-Muddathir] from Jibraeel from Allaah. As for this idiot, then he never heard the call of truth, rather he heard the Shaytaan, or he heard it from his fickled brain and did not hear it in reality, and success is adhering to the Sunnah and al-Ijmaa’(consensus).’
[Taken from ‘Siyaar ‘Alaam an-Nubala’ 19/322-346]
A Rich Thankful Person and a Needy Patient Person who is Better?
Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- after discussing the issue of: ‘The difference amongst the people about a rich thankful person and a needy patient person who is better?’
He mentions:
‘The definition of al-Faqar (poverty – needy) according to many of the people, had become such that they regarded: al-Faqar to be Zuhud, worship and manners. They labeled the one described with Zuhud, worship and manners as a Faqeer (needy person) even though he possessed wealth.
And they said about the one who is not described with Zuhud, worship and manners as not a Faqeer (needy person) even if he does not possess wealth, and perhaps it is possible that this meaning can be called Tasawwuf.
And from the people there are those who differentiate between the title al-Faqeer(needy person) and as-Soofi, then there are from these people who regard the term al-Faqeer better, and from them are those people who hold the view that the title as-Soofiis better.
Research into this issue shows that one should not look at innovated words, but one should look at what the Book and the Sunnah brought from words and meanings, indeed Allaah gave the description of His Aawliya which is that of al-Eemaan and at-Taqwa so whoever has a greater portion is better and the rich people are equivalent in regard to this, and Allaah knows best.’
[Taken from ‘Udaatus Sabireen’ p.293]
Ibn al-Qayyim’s Refutation Against the Soofeeyah in their Rejection of Knowledge
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:
‘As for what is narrated about some of them [i.e. the Soofeeyah] in that they regard knowledge as insignificant and them being in no need of knowledge, then that is like the one [Soofee] who said:
‘We take our knowledge directly from the living One, who does not die, as for you then you take it from one who lives and then dies [i.e. narrators of hadeeth].’
Another one said when he was asked: ‘Why don’t you travel so that you can hear hadeeth from AbdurRazzaq?’
He answered: ‘What can I do with narrating from AbdurRazzaq, when someone hears directly from the Creator?’
Another one [Soofee] said: ‘Knowledge is a veil between the heart and between Allaah – Azza wa Jal – [i.e. Prevents you from reaching Allaah].’
Another said: ‘If you see a Soofee busying himself with ‘Akhbarana’ (he informed us) and ‘Haddathana’ (he narrated to us) [These terms are used in narrating hadeeth] then wash your hands from him [i.e. keep away from him].’
Another one said: ‘We have knowledge from numerical codes and you have knowledge from papers.’
Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- comments on their statements by saying:
‘The best of the conditions of those who say these statements and other similar statements is that he is an ignoramus who can be excused for his ignorance. Or a negligent person who acknowledges his negligence, or otherwise if it was not for AbdurRazzaq and the likes of him [scholars of hadeeth], and if it was not for ‘Akhbarana’ (he informed us) and ‘Haddathana’ (he narrated to us) then nothing of Islaam would have reached this person and those similar to him.
And whoever directs you to other than ‘Akhbarana’ (he informed us) and ‘Haddathana’(he narrated to us) then he has directed you to either, Soofee fiction, or philosophical analogy, or to his own personal opinion. There is nothing after the Qur’aan or ‘Akhbarana’ (he informed us) and ‘Haddathana’(he narrated to us) except the doubts of the people of theological rhetoric and the opinions of the deviant people, and the imaginations of the Soofeeyah, and analogies of the philosophers. Whoever separates himself from the evidences then he becomes misguided away from the correct path, there is no evidence to lead to Allaah and Paradise except the Book and the Sunnah. Every path which is not accompanied with the Qur’aan and the Sunnah is from the path of Hell and the Shaytaan nirajeem (accursed Shaytaan).’
[Madarij vol.2 p.438-439]
Imam Muhammad bin Idrees Sha’fiee -Rahimullaah- (d.204 A.H.) said in a poem:
قال الشافعي رحمه الله
كل العلوم سوى القرآن مشغلة إلا الحديث وعلم الفقه والدين
العلم ما كان فيه قال حدثنا وما سوى ذلك وساوس الشياطين
Every knowledge other than the Qur’aan is a distraction *
Except the hadeeth and the knowledge of Fiqh of the Deen *
Knowledge is that which has ‘He said’ ‘he narrated to us’ *
Everything other than that is whisperings of Shayateen *
[‘Dewaan ash-Sha’fiee’ (p.124), ‘Bidayya wa Nihiyya’ (10/254)]
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Question: What is your opinion concerning people who sleep throughout the day in Ramadaan? Some of them pray in congregation while others do not. Is their fast valid?
Answer: The fast of these types of people is valid and they have fulfilled their responsibility. However, it is very deficient and in opposition to what Allaah’s objective is behind fasting. Allaah says:
“O you who believe. Fasting is prescribed for you as it was prescribed for those before you in order that you may gain Taqwaa (fear and dutifulness to Allaah).” [Surah Al-Baqarah: 183]
And the Prophet (sallAllaahu ‘alayhi wa sallam) said:
“Whoever does not abandon false speech, acting upon that (falsehood) and ignorance, then Allaah has no need of him abandoning his food and drink.”
It is well known that missing the prayer and not showing any concern for it is not from Taqwaa (dutifulness to Allaah) nor is it from abandoning acting on falsehood.So it contradicts what Allaah and His Messenger intended by the obligation of fasting.
It is strange that these people sleep the entire day and then spend the whole night awake. Perhaps they may even spend the night engaged in vain pastimes that have no benefit or in doing something unlawful by which they would be acquiring sin.
So my advice to these individuals and their likes is that they fear Allaah and ask Him to help them observe the fast in the manner that He is pleased with, which is spending the fast engrossed in dhikr (remembrance) of Allaah, recitation of the Qur’aan, praying and showing kindness to the creation as well as doing other things mandated in the Religion.
The Prophet (sallAllaahu ‘alayhi wa sallam) was the most generous of people, and the most generous that he would be was in the month of Ramadaan when Jibreel would meet him and teach him the Qur’aan. So during this time, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would be more generous in spreading good than a pleasant breeze. [2]
Footnotes:
[2] Reported by Al-Bukhaaree (no. 1902) and Muslim (no. 2308)
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Question: Should children below the age of fifteen be ordered to fast as in the case with prayer?
Answer: Yes, children who have not yet reached the age of puberty should be ordered to fast if they are able to do it. This is what the Companions would do with their children.
The scholars have stated that a guardian should order whichever youth he possesses guardianship over to fast so that they could practice it and become attached to it, and so that the foundations of Islaam could become instilled in their souls to the point that it becomes like second-nature to them.
However, they are not required to fast if doing so will be difficult on them or bring harm to them. I would like to point out here an issue that some fathers or mothers do, and that is preventing their children from fasting, in direct opposition to what the Companions used to do.
They claim that they are preventing their children from fasting out of mercy and compassion for them. But the reality is that mercy for one’s children is in ordering them to practice the rites of Islaam and to grow accustomed and attached to them. This without a doubt is from the best and most complete forms of raising and cultivating one’s children.
It is authentically reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said:
“Verily a man is a guardian for the members of his household and he will be questioned as to his flock.” [Reported by Al-Bukhaaree (no. 2409) and Muslim (no. 1829)]
That which is required for guardians with respect to those whom Allaah has given them authority over, such as family members and youth, is that they fear Allaah with regard to them and order them with what they were commanded to order them, such as implementing the rites of Islaam.
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