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Allah is Compassionate only to those among His slaves who are compassionate (to others) – Dr Saleh as-Saleh [Audio|En]

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Usamah bin Zaid (May Allah be pleased with them) narrated:

The daughter of the Prophet (ﷺ) sent for him as her child was dying, but the Prophet (ﷺ) returned the messenger and sent her good wishes saying, “Whatever Allah takes away or gives, belongs to Him, and everything with Him has a limited fixed term (in this world), and so she should be patient and anticipate Allah’s reward.” She again sent for him adjuring him for the sake of Allah to come. The Messenger of Allah, accompanied with Sa’d bin ‘Ubadah, Mu’adh bin Jabal, Ubayy bin Ka’b, Zaid bin Thabit and some other men went to see her. The child was lifted up to the Messenger of Allah while his breath was disturbed in his chest. On seeing that, the eyes of the Prophet (ﷺ) streamed with tears. Sa’d said, “O Messenger of Allah! What is this?” He replied, “It is compassion which Allah has placed in the hearts of His slaves, Allah is Compassionate only to those among His slaves who are compassionate (to others)“.

Another version says: Messenger of Allah (ﷺ) said, “Allah shows compassion only to those among His slaves who are compassionate“.

[Al-Bukhari and Muslim].

وعن أبي زيد أسامة بن زيد بن حارثة مولى رسول الله صلى الله عليه وسلم وحبه وابن حبه، رضي الله عنهما، قال‏:‏ أرسلت بنت النبي صلى الله عليه وسلم ‏:‏ إن ابني قد احتضر فاشهدنا، فأرسل يقرئ السلام ويقول‏:‏ ‏”‏إن لله ما أخذ، وله ما أعطى، وكل شيء عنده بأجل مسمى، فلتصبر ولتحتسب‏”‏ فأرسلت إليه تقسم عليه ليأتينها‏.‏ فقام ومعه سعد بن عبادة، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت، ورجال رضي الله عنهم، فرفع إلى رسول الله صلى الله عليه وسلم الصبي فأقعده في حجره ونفسه تقعقع، ففاضت عيناه، فقال سعد‏:‏ يا رسول الله ماهذا‏؟‏ فقال‏:‏ ‏”‏هذه رحمة جعلها الله تعالى في قلوب عباده‏”‏ وفى رواية ‏:‏ ‏”‏في قلوب من شاء من عباده وإنما يرحم الله من عباده الرحماء‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 29

Source: Dar-us-salam english publication

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30- Riyaadus Saaliheen – 29 – Allaah Is Compassionate to the Compassionate Ones – Saleh-As-Saleh

Hadeeth – An Nawawi Riyadus us Saliheen

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

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Anas (May Allah be pleased with him) reported:

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

[Al- Bukhari]

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

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

Source: Dar-us-salam english publication

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

Hadeeth – An Nawawi Riyadus us Saliheen

How wonderful is the case of a Believer; there is good for him in everything – Dr. Saleh as-Saleh [Short Clip|En]

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Abu Yahya Suhaib bin Sinan (May Allah be pleased with him) reported that:The Messenger of Allah (ﷺ) said,

“How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him”.

[Muslim].

وعن أبي يحيى صهيب بن سنان رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏ “‏عجبا لأمر المؤمن إن أمره كله له خير، وليس ذلك لأحد إلا للمؤمن ‏:‏ إن أصابته سراء شكر فكان خيراً له، وإن أصابته ضراء صبر فكان خيراً له‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 27

Source: Dar-us-salam english publication

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Audio Source : 29- Riyaadus Saaliheen – 26 to 28 – Everything Is Good For a Believer – Saleh-As-Saleh ( from 9.58 to 24:21)

Hadeeth – An Nawawi Riyadus us Saliheen

Modesty, Self-Sufficiency & Patience – Dr. Saleh as-Saleh [Short Clip|En]

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Abu Sa’id Al-Khudri (May Allah be pleased with him) reported that:

Certain people of the Ansar asked the Messenger of Allah (ﷺ) and he gave them; then they again asked him and he gave them until all what he possessed was exhausted. Then the Prophet (ﷺ) said,

“Whatever wealth I have, I will not withhold from you.

Whosoever would be chaste and modest; Allah will keep him chaste and modest and

whosoever would seek self-sufficiency, Allah will make him self-sufficient; and

whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience”.

[Al-Bukhari and Muslim].

وعن أبي سعيد سعد بن مالك بن سنان الخدري رضي الله عنهما‏:‏ ‏”‏أن ناساً من الأنصار سألوا رسول الله صلى الله عليه وسلم فأعطاهم، ثم سألوه فأعطاهم ، حتى نفد ما عنده، فقال لهم حين أنفق كل شيء بيده ‏:‏ ‏”‏ما يكن عندي من خير فلن أدخره عنكم ، ومن يستعفف يعفه الله، ومن يستغن يغنه الله، ومن يتصبر يصبره الله‏.‏ وما أعطي أحد عطاءً خيراً وأوسع من الصبر‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 26

Source: Dar-us-salam english publication

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Audio Source : 29- Riyaadus Saaliheen – 26 to 28 – Everything Is Good For a Believer – Saleh-As-Saleh ( from starting to 9:57 min)

Hadeeth – An Nawawi Riyadus us Saliheen

Patience is at the First Stroke of a Calamity – Dr Saleh As-Saleh [Audio|En]

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Riyad as-Salihin » The Book of Miscellany

The Prophet (ﷺ) passed by a woman who was crying over a grave and said, “Fear Allah and be patient.” She said, “Away from me! My calamity has not befallen you and you are not aware of it.” The woman was later told that it was the Prophet (ﷺ) (who had advised her). She came to his door where she found no doorkeeper. She said, “(I am sorry) I did not know you.” Messenger of Allah (ﷺ) said, “Patience is (becoming) only at the first (stroke) of grief”.

[Al-Bukhari and Muslim].

Another narration in Muslim says: The woman was crying over her son.

وعن أنس رضي الله عنه قال‏:‏ مر النبي صلى الله عليه وسلم بامرأة تبكي عند قبر فقال ‏:‏ ‏”‏اتقي الله واصبري‏”‏ فقالت ‏:‏ إليك عني ، فإنك لم تصب بمصيبتي ‍‍‍‏(‏ ولم تعرفه، فقيل لها ‏:‏ إنه النبي صلى الله عليه وسلم ، فأتت باب النبي صلى الله عليه وسلم، فلم تجد عنده بوابين، فقالت‏:‏ لم أعرفك، فقال‏:‏ ‏”‏إنما الصبر عند الصدمة الأولى‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

Arabic/English book reference : Book 1, Hadith 31

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Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, “Allah, the Exalted, says: ‘I have no reward other than Jannah for a believing slave of Mine who remains patient for My sake when I take away his beloved one from among the inhabitants of the world”.

[Al- Bukhari].

Arabic/English book reference : Book 1, Hadith 32

Mp3 – Patience Is at the First Stroke of a Calamity – Saleh-As-Saleh

Posted from : Hadeeth – An Nawawi Riyadus us Saliheen

Shortening the beard to find work in Europe – Shaykh Fawzaan [Video|Ar-En]

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Translated by Abu Afnaan Muhammad Abdullah hafizhahullaah

Question:

Is it permissible for the person living in Europe to shorten his beard if his beard has caused him a problem finding work?

Shaykh Saalih al-Fawzaan hafizhahullaah:

Adhere to the Sunnah in any location on Earth and do not look to please the people and complying with them. Adhere to the Sunnah regarding the beard and other aspects of the Sunnah and do not abandon anything from your religion in order to please the people. This is AI-Mudaahanah (the type of flattery which has been forbidden).

Check the below related Links:

They say: “Mind Your Business” – by Dr. Murtaza bin Bakhsh [Video|Urdu-En Subtitles]

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They say: “Mind Your Business” by Dr. Murtaza bin Bakhsh

Retranslated & transcribed by: Aboo Bilal Nahim ibn Abd al Majid
Date: 14th Jumãdul-Akhirah 1437 (corresponding with 23rd March 2016)

Dr Murtaza bin Bakhsh hafizahullaah:

Often we here these words in society. ‘Mind your business! They advise: ‘Mind your business!’ I am minding my own business. With Allah’s permission, I am advising you. What type of bad deed am I doing? People say, and they are ignorant (unfortunately), wearing a tie, suited and booted, looking very smart. You advise them: Brother, pray the salaah, (they say): ‘Mind your business!’

I will mind my own business, that isn’t a problem! If death overtakes you in this state, then what are you going to do?! No. this is the truth! I have done my job, informed you, told you once. I have made my request: ‘The prayer has been established; the Masjid is straight ahead of us, close by.’ They look at you, staring in an angry manner: “Mind your busmess.”

OK. I‘ll mind my business! I’ve done my job. What are you going to do? Whilst going about your business you have an accident. the Angel of Death will not give you a little more time. By Allah! He won’t give you two minutes. so you can establish the prayer, after which he can take my soul. No! So then, what are you going to do?

Wearing Ring, Twine or the like for Protection is Shirk – Dr. Saleh-As-Saleh [Audio|En]

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Kitaab ut Tawheed – 20- Ch 07 – Wearing Rings For Protection Is Shirk

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Posted from: The Beneficial Saying on The Book of Tawheed
Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah,
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

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The below is posted from the book by dar-us-salam

CHAPTER No: 7

To wear a Ring, Twine, or anything similar to them for prevention or lifting of Harm or Affliction, is an act of Shirk

Allah the Almighty said:

“Say: Tell me then, the things that you invoke besides Allah, -if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy? Say: Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust.” (39:38)

Imran bin Husain (May Allah be pleased with him) narrated:

The Prophet (May the peace and blessing of Allah be upon him) once saw a man with a brass ring on his hand and asked him, “What is this?” The man replied, “To overcome the weakness of old age.” He said, “Remove it, for, it can only add to your weakness. Should death overtake you while you are wearing it, you would never succeed.”

[This Hadith was recorded by Ahmad (bin Hanbal) (May Allah be pleased with him) with a good chain of narrators.]

He also recorded a Marfu’ Hadith; Uqbah bin Aamir (May Allah be pleased with him) narrated that Prophet Muhammad (May the peace and blessing of Allah be upon him) said:

“Whoever wears talisman or an amulet would never see his wish fulfilled by Allah. And whoever hangs a sea shell would never get peace and rest.”

In an another version the Prophet (May the peace and blessing of Allah be upon him) is reported to have said:

“Whoever wears a talisman has committed Shirk (polytheism).”

Ibn Abi Hatim reported about Hudhaifah (May Allah be pleased with him):

He saw a man with a piece of twine on his hand (as a protection or cure from fever) so he cut the twine and read the verse: “Most of them believe in Allah and still practise Shirk (polytheism).” (12: 106)

The Shahaadah – IS IT ENOUGH TO “SAY” IT? – Dr Saleh as Saleh

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The Belief in the Oneness and Uniqueness of Allaah (Tawheed) does not only mean to accept that there is no Creator but Allaah, and that Allaah is the Sovereign Rabb (Lord). The person who admits to this fact yet at the same time insists to associate partners with Allaah in worship, is a Mushrik (committing Shirk) even though he may daily utter the Shahaadah. Tawheed, however, embodies the love of Allaah alone; submission, humility, complete obedience, and sincerity of worship to Allaah alone. All of our life must be for His sake. Whoever acknowledges this meaning of Tawheed then he understands the saying of the Prophet Muhammad (صلى الله عليه وسلم):

“Allaah forbade the admittance to Hell of anyone who says laa ilaaha illal-laah ‘There is no true God Who deserves to be worshipped except Allaah,’ seeking the Face of Allaah.” [Reported by Al-Bukhaaree and Ahmad].

The hypocrites may utter the Shahaadah yet it is known that they are in the lowest part of Hell . Their declaration is not sincere:

“Verily the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them.”(Qur’an, soorat an-Nisaa’, 4:145)

It is a must that the declaration of the Shahaadah be confirmed in the heart as well as by the tongue. The heart is the “king” and the rest of the body is the “army” under its command. The Prophet (صلى الله عليه وسلم) said:

“Verily, there is a piece of flesh in the body if it is good the rest of the body becomes good; and if it is bad, the rest of the body becomes bad, and that is the heart .” [Part of an authentic hadeeth reported by Al-Bukhaaree and Muslim].

Once the Shahaadah is established in the heart it will then help transform the status of the person such that the Fire of Hell will be forbidden to him. It has been narrated that the Prophet (صلى الله عليه وسلم) said:

“Whoever says laa ilaaha illal-laah, ‘there is no true God Who deserves to be worshipped but Allaah’ and declares Kufr (Disbelief) in whatever is worshipped besides Allaah then his money and blood are Haram (forbidden to be harmed in his money and blood) and the judgment (upon this person) is up to Allaah.” [Collected by Muslim and Ahmad].

The above hadeeth is a great explanation for the true meaning of ‘There is no true God but Allaah’. It emphasizes that there must be a complete dissociation from anyone /anything taken as a deity besides Allaah. There can be no worship offered to a righteous man, a star, moon, fire, river, cow, Buddha, Ghandi, Jesus, Khomeini, Malcom X or Y!, Farakhan, graves, statues, money, lust, heads of states, and so forth. Islaam abolishes all forms of man-made deities. When the person disbelieves in offering worship to other than Allaah, then he becomes a Muslim.

It is very clear that the disbelievers (Kuffar) of Mecca knew what the Prophet (صلى الله عليه وسلم) meant by the word he brought to them from Allaah: “There is no true God but Allaah.” They believed that Allaah was the Sustainer, the One Who gives life and causes death. But when Muhammad (صلى الله عليه وسلم) told them to say: “There is no true God Who deserves to be worshipped except Allaah,” their answer was:

“Has he made the “gods” (all) into one God (Allaah) Verily, this is a curious thing !” (Qur’an, soorat Saad, 38:5).

They knew that the declaration of the Shahaadah meant the abolishing of everything introduced between them and Allaah; an end to their intermediary “gods.” This was the reason behind their rejection.

This testimony of Tawheed is pure from any falsehood. It brings eternal abode in Paradise for those who fulfill its conditions and what it entails. Its rejection brings eternal abode in An-Naar (Hell). May Allaah guide me and you to be amongst those who love this declaration as well as abide by its meaning.

Posted from eBook: (pg 12-13)

3 Types of Information in the Qur’an & Surah Al-Ikhlas – Dr Saleh as Saleh [Short Clip|En]

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Mp3: Points of Benefit in Salaat – 01- Surah al-Ikhlaas 112 – Dr Saleh as Saleh

Posted from: Pillar2 – Salah – Points of Benefit

Transcription of the Audio:

Bismillaah hir Rahman nir Raheem. Alhumdulillahi Rabbil Aalameen Wa sallallahu ala Muhammadin wa ala aalihi wa sahbihi wa sallam

Point of benifits, this is the begining of a series of benifits inshaa Allaahu ta’ala which we will try to convey from Allaah (Subhana wata’ala) to make them benefit for myself and for every one who listens to them.

Point of benefit – concerning Soorat Al-Ikhlas chapter 112 – In the hadeeth it came that it equates that it is equivalent to one third of the Qur’an. How?

This is because the Qur’an is either

1) The news about Allaah, His names and attributes, His actions

2)The second aspect is that – it is the news about the creation of Allaah as to that which will occur in the future and that which occured before in the past from the nations and so forth.

3) Thirdly, he Qur’an comprises commands and prohibitions.

And so this soorah Ikhlas talks about Allaah. So it is of the first news and thats why it is the third of the Qur’an. Because we know the Qur’an now is three thirds. First third news is about Allaah and the second contains the news about the creation of Allaah, the third contains commands and prohibitions. So it is equivalent to one third of the Qur’an.

This soorah Allaah choose it to speak of Himself, purely about Himself. So, Allaah did not mention in it anything except that which relates to Him and His attributes. And this soorah is a deliverance. It delivers it’s reciter from shirk and from the denial and negation.

This concludes the point of benefit. The first point of benefit. We ask Allaah (Subhana wata’ala) to bestow upon me and you the beneficial knowledge by which we increase our eeman and correct our deeds.

Transcribed by sister Sawdah.K, may Allaah reward her, ameen.

Jesus (Eesaa) : Spirit From Allaah (عَزَّ وَجَلَّ) – Dr. Saleh as Saleh [Audio|En]

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Mp3 – Jesus – Spirit From Allaah – 23:02

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Posted from : Clearing Misconceptions Concerning Prophet ‘Eesaa – Dr Saleh as Saleh [Audio|En]

Be Mindful Of Allaah And He Will Protect You : An-Nawawi 40 Hadith – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

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Classical work of Imaam An Nawawi rahimahullaah.
The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah

An-Nawawi 40 Hadith – Hadith No. 19

Be Mindful Of Allaah And He Will Protect You : An-Nawawi 40 Hadith – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Source: Hadeeth – An Nawawi 40 Hadeeth

On the authority of Abu Abbas Abdullah bin Abbas (may Allah be pleased with him) who said:

One day I was behind the Prophet (peace and blessings of Allah be upon him) [riding on the same mount] and he said, “O young man, I shall teach you some words [of advice]:

Be mindful of Allah and Allah will protect you.

Be mindful of Allah and you will find Him in front of you.

If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone].

And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.”

It was related by at-Tirmidhi, who said it was a good and sound hadeeth.

Another narration, other than that of Tirmidhi, reads:

Be mindful of Allah, and you will find Him in front of you.

Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.

And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by.

And know that victory comes with patience, relief with affliction, and hardship with ease.

Two useful apps for Arabic students

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Two useful apps for Arabic students:
For iOS

Arabic Almanac – Hans Wehr Dictionary :

https://itunes.apple.com/us/app/arabic-almanac/id1036801850?mt=8

Arabic Almanac is a digital version of the famous Hans Wehr dictionary. You can search through the dictionary by using the root letter of the word and the app will display the corresponding page from the Hans Wehr dictionary.

This app was developed to aid students of the Arabic Language in their noble pursuit. The app will remove the need of carrying around a bulky dictionary and replace it with the convenience of your smartphone. Now you have access to all the same information, but at the comfort of your fingertips.

The dictionary can be searched using an Arabic keyboard, or if you do not have an Arabic keyboard the dictionary can be searched using Roman (English) letters which have an Arabic equivalent.

Lane’s Lexicon:

https://itunes.apple.com/us/app/arabic-almanac-ll/id1046330645?mt=8

After popular demand, Lane’s Lexicon Arabic Dictionary is now available on iOS. Featuring all 8 volumes, find the meaning and context of a word by searching for it’s root letters.

The app was developed to aide students in their noble pursuit of knowledge. It is intended for those who want a more in-depth dictionary with which they can understand the meaning of words, the context with which that meaning is in and some examples of the word in literature.

The dictionary can be searched using an Arabic keyboard, or if you do not have an Arabic keyboard, the dictionary can be searched using Roman (English) letters which have an Arabic equivalent.

Currently, the app only supports Arabic-English translation, however, new versions will be uploaded to add more functionality to the app.

For Android you can try the below app

Arabic Almanac : https://play.google.com/store/apps/details?id=com.etjaal.arabicalmanac

Arabic Almanac is a digital version of the infamous Hans Wehr dictionary. You can search through the dictionary by using the root letter of the word and the app will display the corresponding page from the Hans Wehr dictionary.

This app was developed to aid students of the Arabic language in their noble pursuit. This app will remove the need of carrying around a bulky dictionary and replace it with the convenience of your smartphone. Now you have access to all the same information, but at the comfort of your fingertips.

The dictionary can be searched using an Arabic keyboard, or if you do not have an Arabic keyboard the dictionary can be searched using roman (english) letters which have an Arabic equivalent. (See the About section in the app for more details).

At the moment only the Hans Wehr (Arabic-English) dictionary is supported, but we are working on releasing other dictionaries as well.

Two Situations of Traveler’s Salah Without Wudu – Dr. Saleh as Saleh [Short Clip|En]

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Points of Benefit in Salaat – 20- Two Situations of Traveler Without Wudu

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Posted from: Points of Benefit in Salah – Dr Saleh as Saleh [Audio|En]

Transcription of the Audio Clip:

Another point of benefit, a traveler led by a resident Imam.

The traveler started his salah without wudu and completed the salah with the Imam. Then afterwards he remember that he entered the salah with the resident Imam without wudu. In this case, he makesup his salah as two rakah.

Second situation, the same as this one however during the salah he looses his ritual purity. Say for example a minor ritual impurity but this is during the salah. In this case he makes up his salah as four rakah.

Can you see the difference between these two situations?

نعم, so in the second situation his salah now linked to the Imam. But in the beginning he didn’t enter the salah. So his salah with him is two rakah initially. With the first situation he didn’t enter the salah because he didn’t have the state of purity to begin with. In the second, it is linked but it was then nullified. So, in this case he does the four rakah in the second situation to makeup and the first situation he brings two rakah. And this happens, this really happens a lot and the people don’t know what to do in terms of the makeup.

So at the first place the first person’s salah was not commenced in the first place and what is due upon him is two rakah for the problem. So in this case he didn’t enter any salah to begin with. So therefore he makesup his salah as regularly two. At the second situation, his salah commenced with the Imam correctly in the beginning, but it was corrupted during the salah. He lost his wudu after commencing the salah with the Imam. So in this case he makes it up as four.

Transcribed by Sawdah K for AbdurRahman.Org

From the Fruits of Studying the Seerah of our Messenger صلى الله عليه وسلم – Dawud Burbank [Short Clip|En]

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Al-Fusool fee Seerat-ir-Rasool (sallAllaahu’alaihiwasallam) – Chapters from the Life of the Messenger by al-Imaam, al-Haafiz, Ismaa’eel ibn ‘Umar ibn Katheer al-Qurashee [701 – 774H]

These audio lessons are a translation of the above book by the famous scholar Ibn Katheer, along with side points discussing the authenticity of the narrations mentioned, as well as other beneficial narrations. An extremely valuable resource given the lack of authentic material on the subject of the life of our beloved Prophet (sallAllaahu’alaihiwasallam).

Translated by Abu Talhah Dawud ibn Ronald Burbank.

Posted with the permission of Dawud Burbank rahimahullaah.

Why was the Ka’bah Called Baytullaah Al-Haraam (Inviolable House of Allah)? – Dr Saleh As-Saleh [Short Clip|En]

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FAQ – Clarifications – Why Was the Kabah Called Baytullaah Al-Haraam?

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Source: Important Matters Requiring Clarification

Transcription of the Audio:

Bismillah hir Rahman nir Raheem. Alhamdulillahi Rabbil Aalameen wa sallalaahu ala nabeeyena Muhammad wa alaa alihi wa sahbhi wa sallama tasleeman kaseera

The Second Question is why was the Ka’abah called Baytullah Al Haraam, The inviolable house of Allah ?.

The Ka’bah was called Baytullah i.e The House of Allah. That is because it is the place of magnification of Allah(عز و جل) Most Mighty and Most Majestic.People come to it from all places in order to offer an obligation which Allah had ordained upon them and also because people direct themselves in its direction while in their prayers, wherever they may be fulfilling one of the conditions of the Salah i.e. directing one self towards the Qibla.

As Allah (سُبْحَانَهُ وَ تَعَالَى) stated in Surah Al- Baqarah (2:144) :

قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِى ٱلسَّمَآءِ‌ۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةً۬ تَرۡضَٮٰهَا‌ۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ‌ۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُ ۥ‌ۗ وَإِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ لَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡ‌ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا يَعۡمَلُونَ

Verily! We have seen the turning of your (Muhammad’s صلى الله عليه وسلم) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- Al-Harâm (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka’bah at Makkah in prayers) is the truth from their Lord. And Allâh is not unaware of what they do.

And Allah (سُبْحَانَهُ وَ تَعَالَى) narrated it to Himself added it when he mentioned the Ka’abah as an honour and magnification of it.

That is because that which is related to Allah in the construct of the statements by Allah (سُبْحَانَهُ وَ تَعَالَى) is divided into two types:

1) The Attribute of Himself (سُبْحَانَهُ وَ تَعَالَى)
2) The creature of  his creation

If it is an attribute, then it is related because it is established with Him and Allah(عز و جل) is qualified by it, it is His attribute like Allah’s hearing, Allah’s sight, Allah’s knowledge, Allah’s ability, Allah’s speech and other than that from His most mighty and magnificent attributes.

If it s a creature from his creation, then it is added to Allah (عز و جل) in the construct as away of honouring and magnification and in this way Allah (سُبْحَانَهُ وَ تَعَالَى)  related the Ka’abah to Himself when He said in Surah Al Hajj (22:26):

وَطَهِّرۡ بَيۡتِىَ لِلطَّآٮِٕفِينَ

And (remember) when We showed Ibrahim (Abraham) the site of the (Sacred) House (the Ka’bah at Makkah) (saying): “Associate not anything (in worship) with Me, [La ilaha ill-Allah (none has the right to be worshipped but Allah Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allah), and make prostration (in prayer, etc.);” )

So He said ‘My House’ (سُبْحَانَهُ وَ تَعَالَى). He narrated it it to Himself in the construct of the verse.

And also He added to Himself the masaajid (the Mosques) as He said in Surah Al Baqarah (2:114):

ومن اظلم ممن منع مساجد الله ان يذكر فيها اسمه وسعى في خرابها اولئك ما كان لهم ان يدخلوها الا خائفين لهم في الدنيا خزي ولهم في الاخرة عذاب عظيم

And who is more unjust than those who forbid Allah’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah’s Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah’s Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

You see that now, Allah (سُبْحَانَهُ وَ تَعَالَى) added the mosques in the  construct to Himself in the relation ‘ ‘Allah’s Mosques” and also  (سُبْحَانَهُ وَ تَعَالَى) He may do the same regarding some of his creatures in order to make clear His comprehensive possession as in His statement  (سُبْحَانَهُ وَ تَعَالَى) in Surah Al Jasiya (45:13):

“وسخر لكم ما في السماوات وما في الارض جميعا منه ان في ذلك لايات لقوم يتفكرون”

And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him. Verily, in it are signs for a people who think deeply.

So therefore  in summary  Allah  (سُبْحَانَهُ وَ تَعَالَى) referred the Ka’abah to Himself as an honour and magnification and no one should think that Allah (سُبْحَانَهُ وَ تَعَالَى) reffered the ka’abah to Himself because it is “a place in which He resides”. This is impossible because (سُبْحَانَهُ وَ تَعَالَى) encompasses everything and nothing from his creatures encompass Him, rather His Kursee(سُبْحَانَهُ وَ تَعَالَى) encompasses the Heavens and the Earth, as Allah Stated in Surah Al Baqarah (2:255) that his Kursee extends over the Heavens and the Earth.

And in Surah Zumar (39:67):

وما قدروا الله حق قدره والارض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه سبحان

And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.

And He is above His heavens ascended the throne in the most majestic way that befits Him and it’s not possible that He ( سُبْحَانَهُ وَ تَعَالَى) dwells in any of his creation.

And Allah knows the best.

Transcribed by AbdurRazak bin AbdulAleem, verified and corrected by AbdurRahman.Org 

Source: AbdurRahman.Org

O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you – Dr Saleh as Saleh [Short Clip|En]

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11- Ar-Riqaaq – Softening the Hearts – Promise of Allaah Is True

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Posted from : Al-Bukhari Book of Ar-Riqaaq – Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen

The below is from Tafseer Ibn Kathir, darussalam publication

O mankind! Verily, the promise of Allah is true. So, let not this present life deceive you, and let not the chief deceiver deceive you about Allah. Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his followers that they may become the dwellers of the blazing Fire. [Surah Fatir ver 5-6)

Then Allah says:

(O mankind! Verily, the promise of Allah is true.) meaning the Resurrection will undoubtedy come to pass.

(So, let not this present life deceive you,) means, `this life is as nothing in compare to the great good that Allah has promised to His close friends and the followers of His Messengers, so do not let these transient attractions distract you from that which is lasting.’

(and let not the chief deceiver deceive you about Allah.) This refers to Shaytan, as stated by Ibn `Abbas, may Allah be pleased with him. Meaning, do not let the Shaytan tempt you and divert you away from following the Messengers of Allah and believing what they say, for he is the chief deceiver and arch-liar. This Ayah is like the Ayah that appears at the end of Surah Luqman:

(let not then this (worldly) present life deceive you, nor let the chief deceiver deceive you about Allah) (31:33). Then Allah tells us of the enmity of Iblis towards the sons of Adam:

(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy.) meaning, `he has declared his enmity towards you, so be even more hostile towards him, oppose him and do not believe the things with which he tries to tempt you.’

(He only invites his followers that they may become the dwellers of the blazing Fire.) means, `he only wants to misguide you so that you will enter the blazing Fire with him.’ This is a manifest enemy, and we ask Allah, the All-Powerful and Almighty to make us enemies of Shaytan and to make us followers of the Book of Allah and of the way of His Messengers. For He is able to do whatever He wills and He will respond to all supplication. This is like the Ayah:

(And (remember) when We said to the angels: “Prostrate yourselves unto Adam.” So they prostrated themselves except Iblis. He was one of the Jinn; he disobeyed the command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the wrongdoers.) (18:50)

Reaching Old Age (Book of Ar-Riqaaq – Sahih al-Bukhari) – Dr Saleh As-Saleh [Audio|En]

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Sahih al-Bukhari » Book of To make the Heart Tender (Ar-Riqaq)

Chapter: If somebody reaches sixty years of age, he has no right to ask Allah for a new lease of life.

Narrated Abu Huraira ( رضي الله عنه ) : The Prophet (صلى الله عليه وسلم) said,

“Allah will not accept the excuse of any person whose instant of death is delayed till he is sixty years of age.”

Narrated Abu Huraira ( رضي الله عنه ) : I heard Allah’s Messenger (صلى الله عليه وسلم) saying,

“The heart of an old man remains young in two respects, i.e., his love for the world (its wealth, amusements and luxuries) and his incessant hope.”

Narrated Anas bin Malik ( رضي الله عنه ) : Allah’s Messenger (صلى الله عليه وسلم) said,

“The son of Adam (i.e. man) grows old and so also two (desires) grow old with him, i.e., love for wealth and (a wish for) a long life.”

Vol. 8, Book 76, Hadith 428 to 430

06- Ar-Riqaaq – Softening the Hearts – 428 – 429 – 430 – Reaching Old Age

Posted from : Al-Bukhari Book of Ar-Riqaaq – Based upon the explanation of Shaykh Ibn Al-‘Uthaymeen

Worship and Servitude is of Two Categories – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 20 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

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

The Types of the Worship which Allaah has Commanded, and the Proof for Each Type 

قالَ ابنُ كثيرٍ رحمَهُ اللهُ تعالى: الخالقُ لهذهِ الأشياءِ هو المستحقُّ للعبادةِ. وأنواعُ العبادةِ التي أَمَرَ اللهُ بها: مثلُ الإسلامِ، والإيمانِ، والإحسان

Ibn Katheer rahimahullaah ta’aalaa said, “the creator of these things He is the One Who deserves worship.” And all the types of worship which Allaah has commanded such as Al-Islaam, and Al-Eemaan and Al-Ihsaan. 10

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

The shaikh having explained that the Lord, He is the One Who deserves to be worshipped, and having used His saying He the Most High:

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. [2:22]

as a proof for this, then he used as evidence the speech of Ibn Katheer rahimahullaah in his explanation of the aayah, and he wanted to make clear the types of worship and the proofs for each type. So worship in the language it means: humbling oneself and submission. And from it is the saying, “tareequn mu‘abbad”, a well-trodden road, meaning trodden down through being walked frequently upon.

And worship and servitude is of two categories:

The first category is: servitude which is general to the whole of the creation. All of them are slaves of Allaah, the believer and the disbeliever, the evil-doer and the Hypocrite, all of them are slaves to Allaah, meaning that they are under His control and His overwhelming power, and that it is obligatory upon them to worship Him, He the Perfect and Most High. This servitude is general to the whole of the creation, their believers and their disbelievers, all of them are called slaves of Allaah, meaning that they are creatures created by Him in submission to Him, no-one from them can escape His grasp and His sovereignty, just as He the Most High said:

All those in the heavens and the earth will come to the Most Merciful on the Day of Resurrection as a slave. [19:93]

This covers everyone who is heavens and the earth, the believer and the disbeliever, all of them will come on the Day of Resurrection in submission to Allaah the Perfect and Most High. None of them has any share along with Allaah the Perfect and Most High in His sovereignty.

The second category is: worship and servitude particular to the believers just as He the Most High said:

And the servants of the Most Merciful are those who walk upon the earth in humility [25:63]

He the Most High said:

You have no authority over my servants [15:42]

Satan said:

Except for your chosen servants from them [15:40]

This is particular servitude, and it is the servitude of obedience and of drawing closer to Allaah by means of tawheed.

And worship in the legislation, the scholars have differed with regards to its definition, meaning they have differed with regard to the wordings which they use to define it, but the meaning is one. So from them were those who say, “Worship is the utmost humble submission, along with the utmost love”, as was said by Ibn-ul-Qayyim in An-Nooniyyah:

And worship of the Most Merciful One is to have the utmost love of Him,

                        Along with humble submission of his servant, they are the two pivots 

So therefore he defined it as being having the utmost love along with having the utmost humble submission.

And from them are those who say, “Worship is: that which is commanded in the revealed legislation, not on account of its being something conforming to custom nor something necessitated by the intellect”.

Because worship is tawqeefiyyah (can only be affirmed with texts), it is not established through the intellect nor through customs rather it is only established through the legislation, and this is a correct definition.

However the fully comprehensive and exclusive definition is that which Shaikh-ul-Islaam ibn Taymeeyah rahimahullaah defined it with in his saying:

“Worship is a comprehensive term covering everything which Allaah loves from sayings and actions, the outward and the inward”

This is the comprehensive exclusive definition, it is that worship is a noun covering everything which Allaah has commanded, so doing whatever Allaah has commanded in obedience to Allaah, and leaving whatever Allaah has forbidden in obedience to Allaah, this is worship, and its types cannot be enumerated, its types are many, everything which Allaah has commanded is worship, and everything that Allah has forbidden, then leaving that thing is worship, whether it is something outward on the limbs or something inward in the hearts it is worship, because worship can be upon the tongue and it can be within the heart and it can upon the limbs.

It can be upon the tongue such as saying, “Subhaan Allaah”, and remembrance of Allaah and saying, “Laa ilaaha ill Allaah”, and stating the two declarations of faith, all the legislated statements of the tongue from the remembrance of Allaah are worship.

And likewise, everything which is within the heart, from that which draws a person closer to Allaah the Mighty and Majestic, then it is worship, such as al-khawf (fear) and ar-rajaa (hope) and al-khashyah (awe) and ar-raghbah (fervent desire) and ar-rahbah (dread) and at-tawakkul (trust and reliance) and al-inaabah (turning repentantly) and al-isti‘aanah (seeking aid) all of these are actions of the heart. Turning for refuge to Allaah with the heart, and having khashyah (awe) of Allaah and fearing Him and having fervent desire for him and having hubb (love) of Him, He the Perfect and making one’s actions purely and sincerely for Him and having intention which is true and sincere for Allaah the Mighty and Majestic, everything within the hearts from these types is worship.

And likewise worship can be upon the limbs such as the rukoo‘ (bowing in the prayer) and the sujood (prostration) and jihaad in Allaah’s cause and striving jihaad with one’s person and al-hijrah (migration), all of these are acts of worship of the body and fasting is an act of worship of the body, it is apparent on the limbs.

So therefore worship can be upon the tongue, and in the heart and upon the limbs. Then worship is divided into acts of worship performed bodily (badaniyyah) and acts of worship performed through the giving of wealth (maaliyyah).

So bodily acts of worship, they are the three types which we have said, they can be upon the tongue and upon the limbs and in the heart.

And it can be acts of worship performed through the giving of wealth, such as giving the zakaat, and such as spending in Allaah’s cause and it is spending in jihaad. Allaah the Most High said:

That they strive in Allaah’s cause with their wealth and their persons [9:20]

He gave precedence to the wealth before the persons, so jihaad by means of wealth is an act of worship involving the giving of wealth. And Hajj (the pilgrimage) is composed of an act of worship involving the body and an act of worship involving giving of wealth. So carrying out the rites: the tawaaf and the sa‘ee and the ramy-ul-jimaar (the casting pebbles) and standing in ‘Arafah and spending the night in Muzdalifah, these are acts of worship involving the body. And as for the spending (on your Hajj), then it is an act of worship involving giving wealth, because Hajj requires spending.

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

 

Ar-Rabb (the Lord) is the One Who deserves to be worshipped – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 20 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

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

And Ar-Rabb (the Lord) is the One Who is worshipped, and the proof is His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. He Who made the earth a resting place for you and the sky a canopy, and He sent down from the clouds rain, and He brought out with it crops and fruits from the earth as provision for you, so do not set up rivals for Allaah whilst you know that you have no Lord besides Him. [2:21-22] 9

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

His saying, “And Ar-Rabb (the Lord) is the One Who is worshipped”: meaning, He is the One Who deserves to be worshipped, as for other than Him, then it does not deserve worship, because it is not a Lord. This is the intent of the speech of the Shaikh rahimahullaah in his saying, “Ar-Rabb (the Lord) is the One Who is worshipped”, meaning He is the One Who deserves worship.

Then also it is not sufficient that a person just affirms Ar-Ruboobiyyah (Lordship), rather he must affirm Al-‘Uboodiyyah (Allaah’s deserving all worship), He the Perfect and Most High, and he must carry it out making it purely and sincerely for Him, the Perfect and Most High. So since he has affirmed that He is Ar-Rabb (the Lord) then it is binding upon him to affirm that he is Al-Ma‘bood (the One Who therefore deserves to be worshipped), and that others besides Him do not deserve anything from worship.

And the proof that worship is particular to the Lord is His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. He Who made the earth a resting place for you and the sky a canopy, and He sent down from the clouds rain, and He brought out with it crops and fruits from the earth as provision for you, so do not set up rivals for Allaah whilst you know that you have no Lord besides Him. [2:21-22]

“O mankind” يَا أَيُّهَا النَّاسُ : this is a call from Allaah to the whole of mankind, the believers and the unbelievers, for Allaah has mentioned in this soorah, soorat-ul-Baqarah, that mankind is divided into three categories:

The first category: are the believers, those who truly believe in the hidden and unseen and who truly believe in the Last Day. And He has described them as being the ones who are successful in His saying:

أُولَٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

They (the believers) are upon guidance from their Lord and they are the ones who are the successful ones [2:5]

The second category: are the unbelievers, those who openly display disbelief and obstinate rejection. He the Most High said:

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

Indeed those who obstinately disbelieve, it is the same whether you warn them or you do not warn them, they will not believe. [2:6] 

The third category: the Hypocrites, who are not with the disbelievers, and they are not with the believers:

مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ

Wavering in between, being neither fully with these nor fully with those [4:143]

So they are believers outwardly, however they are disbelievers inwardly, and they are worse than the disbelievers who openly display their unbelief, and therefore He sent down ten and more aayahs with regard to them, whereas regarding the believers He sent down just a few aayahs, and regarding the disbelievers two aayahs. As for the Hypocrites, then He began mentioning them from His saying:

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا

And from the people are those who say, “We believe” [2:8]

up to His saying:

يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ

The lightening almost snatches their sight away [2:20]

All of this is regarding the Hypocrites because of the severity of their danger and of the foulness of their action. And having mentioned these three types, He then said:

يَا أَيُّهَا النَّاسُ

O mankind [2:21] 

This is a call to all of the types, the believers and the disbelievers and the Hypocrites. The scholars have said: the first call occuring in the Mus-haf (written copy of the Qur’aan) is this:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ

O mankind, worship your Lord [2:21]

“Worship!”: this is a command, meaning make all worship purely and sincerely for Him. Why? Because He is your Lord, and worship is not correct except for the Lord, the Perfect and Most High. Then He mentioned the proof for that, and it His saying:

الَّذِي خَلَقَكُمْ

He Who created you [2:21]

“And those who came before you”: from the nations, all of them. Allaah the Perfect and Most High created the angels and the jinn and mankind and all of the created beings.

“So that you should have taqwaa (be dutiful to Allaah seeking to avoid His anger and punishment)”: if you reflect upon this, so then perhaps this will result for you in taqwaa (dutifulness to Allaah), if you reflect that He is the One Who created you and created those who were before you, perhaps you will seek then to protect yourselves from Him, He the Perfect and Most High in worshipping Him, because nothing can protect from His punishment except obedience to Him, He the Perfect and Most High. Perhaps you will seek to protect yourselves from His Punishment and seek to protect yourselves from the Fire, because nothing will protect from it except the worship of your Lord Who created you and those who came before you.

And then He continued the mention of evidence for His Lordship and His right to worship, He the Perfect and Most High with His saying:

جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا

“He Who made for you the earth as a resting place” [2:22]

Meaning like a carpet:

وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا

And Allaah has made the earth as a carpet laid out for you [71:19]

Meaning laid out and, “as a carpet”, meaning which you use as a carpet, you sleep upon it and you build upon it, and you cultivate crops upon its surface and you travel about upon it on your journeys to wherever you want to go. So the earth is a carpet and a resting place:

وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ

And We have laid out the earth as a carpet for you and what an excellent spreader of it We are. [51:48]

For your welfare.

“And the sky as a canopy / ceiling”: so the sky is a ceiling for the earth and it contains things which result in the welfare of the servants.

وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

And He sent down from the clouds in the sky rainwater and He brought out with it crops and fruits from the earth as provision for you so do not set up rivals for Allaah whilst you know that there is no Lord besides Him [2:22]

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

Posted with kind permission from Dawud Burbank rahimahullaah

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