The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Allaah bears witness that none has the right to be worshipped but He & likewise the Angels and the people of knowledge

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So the proof for the shahaadah (testification) is:

Allah bears witness that Laa ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. Laa ilaah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. [Al-Qur’an 3:18] 33 

[33]: 

His saying, he the most high, “He testified“: meaning He judged and He decreed and He informed and He made clear and He made it binding. So bearing witness from Allaah revolves around these five meanings: judging, decreeing , informing ,clarifying and making binding.

So the meaning of, “He testified”, is He the Perfect and Most High decreed it upon His servants and He calls them to know of it and He informed them and He made it binding upon them that none has the right to be worshipped except Him.

“laa ilaaha”, (none had the right to be worshipped): this is a negating ‘laa’ which negates everything which is worshipped besides Allaah

“illaahu”, (except for Him): this affirms worship for Allaah alone.

And the meaning of, “annahu laailaaha illaahu”, (none has the right to be worshipped but him): it means there is nothing that is worshipped rightfully except for Allaah the Perfect and Most High. As for those who are worshipped besides Allaah, then worship of it is false because of His saying He the Most High:

That is because Allaah, He is the true God deserving all worship and those whom they call upon besides Him are futile and false and Allaah He is the Most High the Most Great [22:62]

He the Perfect and Most High testifies to His unity and the right to all worship and He is the most truthful One Who speaks and His bearing witness He the Perfect and Most High is the truest testification there can be because it comes from One Who is All-Wise, All-Aware, All-Knowing, he knows everything so therefore it is a testification which is true.

“And the Angels”: they testify that none has the right to be worshipped except Him and they are a species of beings whom Allaah created to worship Him. They are honourable Angels, honoured servants, Allaah created them to worship Him. They declare His perfection night and day, and they never slacken. And also Allaah created them to carry out His commands in the creation, He entrusted them with implementing whatever He commanded, He the Perfect and Most High, from the affairs of the creation. So every Angel from them is entrusted with a duty. And their testification is a true testification, because they are people of knowledge, and of ‘ibaadah (worship) and of ma‘rifah (awareness) of Allaah the Mighty and Majestic. And they are from the most excellent of the creation, along with the point of disagreement which is are the righteous humans more excellent than the Angels, or are the Angels more excellent than the righteous humans there being disagreement about that point.

“And the people of knowledge”: they are of two categories: the Angels, and the second category are the Possessors of Knowledge from mankind. And the Possessors of Knowledge do not testify except with something that is true, contrary to the case with those who are ignorant people, for their testification is not counted. And every species from the creation of Allaah bears witness for Allaah of His Unity and that none has the right to be worshipped but Him. And this is a case of showing the honour and nobility of the people of knowledge since Allaah joined their testification along with His testification, He the Perfect and Most High, and with the testification of His Angels. He counted the testification of the people of knowledge from the creation, and this shows their excellence and their nobility and their status, and they are testifying to the greatest matter that can be testified to, and it is at-Tawheed.

And what is meant by the Possessors of Knowledge – are the people of knowledge of the Legislation (i.e. Islaamic knowledge), not as is said by some people that people of knowledge means the people of industry and agriculture, so those people, it is not said about them that they are People of Knowledge unrestrictedly, because their knowledge is limited in scope and is restricted, rather it is to be said, “this person is knowledgeable about arithmetic, this person is knowledgeable about engineering, this person is knowledgeable about medicine”, but it is not said about them that they are the People of Knowledge unrestrictedly. Because this term is not used unrestrictedly except for the people who have Islaamic knowledge. And also most of those people are people who have only wordly knowledge, and amongst them are atheists whose knowledge mostly only increases them in ignorance concerning Allaah the Mighty and Majestic, and in self delusion and in atheism as you can see today in the disbelieving nations, that they are advanced with regards to industries and with regards to agriculture, however they are disbelievers. So how could it be said that they are the People of Knowledge, those whom Allaah has mentioned in His saying, “and the Possessors of Knowledge”. This is not at all feasible.

And likewise His saying:

It is only those who have Knowledge amongst His slaves that fear Allaah [35:28]

What is meant is the scholars of Islaamic knowledge, those who truly know Allaah and who truly worship Him and who fear Him. As for those people, then most of them do not fear Allaah, the Mighty and Majestic. Rather they disbelieve in Allaah and deny Him, and they claim that the world has no Lord and that rather nature brought it about and controls it, as is the case with the communists – they reject the Lord, the Perfect and Most High, even though they have worldly knowledge. So how then could we say – those people, they are the People of Knowledge?

This is an error. So the term ‘Knowledge’ is not applied unrestrictedly except to its true people, and it is a noble title which cannot be applied to atheists and disbelievers, such that it is said, “they are the people of Knowledge”.

So the Angels and the possessors of Knowledge, they bear witness to Allaah’s Unity and sole right to worship. Therefore the saying of others besides them from the atheists and the people of shirk and the Sabeans, those who disbelieve in Allaah the Mighty and Majestic, is not counted. Those people, they are not counted, neither they nor their saying, because it is something contrary to the testification of Allaah and the testification of His Angels and the testification of those possessing knowledge from His Creation.

And His saying, “Qaa’imambil-Qist”, (maintaining justice): this phrase is in the accusative case indicating a state along with, ‘He bore witness’ – meaning whilst establishing justice, He the Perfect and Most High. And the word, “al-Qist”, means al-‘adl (justice) – meaning Allaah the Perfect and Most High establishes justice in everything, and al-‘adl (justice), is the opposite of al-jawr (injustice), and He the Perfect and Most High is a just judge, nothing but justice comes from Him in everything.

“Laa ilaaha illahu”, (none has the right to be worshipped but Him): this emphasizes the first sentence.

“Al-‘Azeez-ul-Hakeem”, (the Almighty the All-Wise): these are two Names of Allaah the Mighty and Majestic, comprising two Attributes from His Attributes, and they are al-‘Izzah (Might) and al-Hikmah (Wisdom).

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Above are the Excerpts from Transcribed Audio

Visit the link for other transcripts : Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

When Death Approached Aboo Dharr (radi Allaahu anhu)

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بسم الله الرحمن الرحيم

al-Haafiz `Abdul-`Azeem al-Mundhiree -rahimahullaah- (d. 656 H) said in “at-Targheeb wat-Tarheeb” [1] (The Book of Repentance and Abstention: Chapter (6): An encouragement upon Abstention (Zuhd) with regard to this world, and sufficing with a small amount from it):

“And from Ibraaheem -meaning al-Ashtar:

That death approached Aboo Dharr, whilst he was at ar-Rabadhah [2], so his wife wept. He said: “What causes you to weep?” She said: “I weep because I cannot do anything for you, and I have no cloth large enough to shroud you in.”

He said: “Do not weep, for I heard Allaah”s Messenger (صلى الله عليه و سلم) say one day, [and I was with him, in a group of people]: << A man from amongst you will certainly die in a desert area: a group of the Believers will be present at his funeral. >> He said: “ So everyone who was along with me in that gathering has died within a group of people or separately [3] , and none from them remain except for me; and I am in a part of the desert, dying. So go out and watch the road, for you shall soon see what I say, for, by Allaah! I have not lied, nor have I been lied to.” She said: “ How can that occur, when the people travelling for Hajj have ceased?” He said: “ Watch the road.” He said: So whilst she was doing so, a group of people could be seen moving along quickly upon their riding camels, (looking) as if they were vultures [4]

So the people came, until they stood over her, and said: “What is wrong with you?” She said:“ There is a man of the Muslims for you to shroud, and thus be rewarded for it.” They said: “Who is he?” She said: “Aboo Dharr.” So they declared that may their fathers and mothers be a ransom for him, and they hung their whips upon the necks of their camels, and they hastened to him. So he said:

“Receive glad tidings, for you are the group about whom Allaah”s Messenger (صلى الله عليه و سلم) said what he said. So today I have entered the morning as you see me; and if I had a garment of mine that were sufficient to shroud me in, then I would not be shrouded in anything else besides it. So I implore you, by Allaah, let not a man from amongst you shroud me who has been a chief, a governor, or an official messenger.”

So all of the people had attained something from that, except for a youth from the Ansaar who was with the people. He said: “ I am your companion: there are two garments in my travelling bag that were woven by my mother, and the newest of my garments are these two that I am wearing.” He said: “ You are my companion, [so you shroud me].”

Reported by Ahmad, and the wording is his, and its narrators are the narrators of the “Saheeh”; and by al-Bazzaar -with its like, in abridged form…”. Shaikh al-Albaanee said: “Hasan”.

Footnotes:

[1] “Saheehut-Targheeb wat-Tarheeb” (3/295-296/no.3314) of Shaikh al-Albaanee – rahimahullaah, and the additions in square brackets were included by the Shaikh from the original hadeeth in the “Musnad” of Imaam Ahmad.

[2] A village at a distance of three days journey from al-Madeenah, Aboo Dharr -radiyallaahu `anhu- took up residence here until his death in 32 H (“Mu`jamul-Buldaan”:1/24).

[3] Shaikh al-Albaanee”s checked edition has the word “furqah”(separately), as occurs in some of the editions of the “Musnad”. In other editions of Musnad Ahmad, and in the “Daar ulHadeeth, Cairo edition of “at-Targheeb” there occurs here “qaryah” (a village); and in “alFathur-Rabbaanee” (no. 11, 916) there occurs “rifqah”(amongst companions).

[4] Shaikh al-Albaanee said: “ Perhaps the angle of their resemblance to vultures was on account of their having the dirt of travelling upon them.”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

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

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Excellent way of Benefiting from Knowledge – Al-Khaleel Ibn Ahmad (rahimahullaah) (d. 175 A.H)

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al-Haafiz Aboo `Umar Yoosuf ibn `Abdil-Barr -rahimahullaah- said in his “Jaami` Bayaanil-`Ilm wa Fadlihi”(1/584/no.1001):

“al-Khaleel ibn Ahmad [1] -rahimahullaah- said:

“I never heard anything except that I wrote it down,
and I never wrote anything down except that I memorized it,
and I never memorized anything except that it benefited me” .”

 

[1] He was al-Khaleel ibn Ahmad al-Azdee, al-Faraaheedee, Aboo `Abdir-Rahmaan, al-Basree. The scholar of the language. He compiled the famous dictionary of the Arabic language “al- `Ayn”, and initiated “al-`Arood” (the science of prosody/versification of Arabic poetry). He studied under Ayyoob as-Sakhtiyaanee, `Aasim al-Ahwal, and others. His students included Hammaad ibn Zayd, Seebawayh, and an-Nadr ibn Shumayl. Ibraaheem al-Harbee said:”He was a person of the Sunnah”. He was born in the year 100 H, and died in the year 170 or 175 H. (refs.:”Taqreebut-Tahdheeb”; “Tahdheebut-Tahdheeb”; “Khulaasah Tadhheebil-Kamaal”.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]
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The meaning of “Tabaarak Allaah” and “mubaarak” – Shaykh Saalih Fawzaan

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“Tabaarak Allaah”: means: tremendously great is the One whose actions are these, He the Perfect and Most High. And whose Ability is such and these are the things which He has created, He the Exalted and Most High.

And, “Tabaarak”: is a verb which is used specifically for Him, He the Perfect, so it cannot be applied to anyone besides Him. And al-Barakah (blessing) it means abundance of good and its increase, and the blessings which come from Allaah the Majestic and Most High do not end. As for a created being, it cannot be said about him, “tabaarak”. Rather it can be said to him, “mubaarak” meaning, “May you receive blessing”, meaning may Allaah put blessing into him and make him blessed. And all blessing is from Allaah the Perfect and Most High.

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Above are the Excerpts from Transcribed Audio

The Forbiddance of Adhering Blindly to the Saying of a Scholar in Opposition To An Authentic Text – Shaykh Uthaymeen

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The Forbiddence Of Adhering Blindly To The Saying Of A Scholar In Opposition To An Authentic Text, And The Severe Rebuke Due Upon One Who Is Guilty Of This (Part I)

Shaikh `Abdur-Rahmaan ibn Hasan ibn Muhammad ibn `Abdil-Wahhaab – rahimahullaah – said in “Fathul-Majeed‟ (2/527-530), in explanation of the saying of Ibn `Abbaas – radiyallaahu `anhumaa – :

“Stones will soon fall upon you from the sky. I say: Allaah‟s Messenger (صلى الله عليه وسلم) said…, and you say: Aboo Bakr and `Umar said!” :-

“…This saying from Ibn `Abbaas – radiyallaahu `anhumaa – was a response to those who said to him: “Aboo Bakr and `Umar – radiyallaahu `anhumaa – did not hold joining the `Umrah along with the Hajj (at-tamattu`), and they held that performing Hajj on its own (al-Ifraad) is better‟, or the like of that…

So in summary, it was because of this that Ibn `Abbaas said, when they countered the Hadeeth with the opinion of Aboo Bakr and `Umar -: “Stones are about to fall upon you from the sky…” – the hadeeth.

And Imaam ash-Shaafi`ee – rahimahullaah – said:

“The scholars are agreed, by consensus, that whoever is such that the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم) becomes clear to him, then it is not for him to leave it for the saying of anyone.”

And Imaam Maalik – rahimahullaahu ta`aalaa – said:

“There is none of us except that he rebuts and is rebutted, except for the occupant of this grave (صلى الله عليه وسلم)”,

and the speech of the imaams with this meaning is abundant…

…So the speech of Ibn `Abbaas – radiyallaahu `anhumaa – shows that whoever receives a textual proof, and he does not accept it, because of taqleed (blind-following) of his imaam, then it is obligatory to criticize him severely, because of his opposing the proof.

And Imaam Ahmad said: “Ahmad ibn `Umar al-Bazzaar narrated to us: Ziyaad ibn Ayyoob narrated to us: Aboo `Ubaydah al-Haddaad narrated to us: from Maalik ibn Deenaar: from `Ikrimah: from Ibn `Abbaas, who said:

“There is not one of us except that some of his sayings are taken, and some are left; except for the Prophet (صلى الله عليه وسلم).”

So therefore it is obligatory to criticise whoever leaves the proof in favour of anyone from the scholars, no matter who that is. The recorded sayings of the imaams clearly state this; and state that ‘taqleed’ (blind-following) is not allowable except in matters of ijtihaad (personal deduction) for which no proof is found in the Book or the Sunnah. So this is what some of the scholars meant by their saying: ‘There is to be no criticism in the matters of ijtihaad (personal deduction).’ As for the one who acts contrary to the Book and the Sunnah, then it is obligatory to refute him; just as was said by Ibn `Abbaas, ash-Shaafi`ee, Maalik, and Ahmad – and this is something agreed upon, as has preceded in the speech of Imaam ash-Shaafi`ee – rahimahullaahu ta`aalaa…”

The Forbiddence Of Adhering Blindly To The Saying Of A Scholar In Opposition To An Authentic Text, And The Severe Rebuke Due Upon One Who Is Guilty Of This (Part II)

Shaykh `Abdur-Rahmaan ibn Hasan ibn Muhammad ibn `Abdil-Wahhaab – rahimahullaah – said in “Fathul-Majeed‟ (2/532), in explanation of the saying of Imaam Ahmad:

“I am amazed at a people who are aware of the chain of narration and its authenticity, and yet they hold on to the opinion of Sufyaan, whereas Allaah – the Most High – says:

So let those who oppose the Messenger‟s command beware, lest a fitnah (affliction) befalls him, or a painful torment be inflicted upon him.[Sooratun-Noor (24):63]

Do you know what the affliction is? The affliction is Shirk. Perhaps if he rejects something from his saying, some deviation will fall into his heart and he is destroyed.”

“So the saying of Imaam Ahmad – rahimahullaah – “I am amazed at a people who are aware of the chain of narration and its authenticity…” is a criticism from him of that; and shows that it leads to deviation of the hearts, which causes a person to become a Disbeliever.

So this evil has become extremely widespread, particularly amongst those who claim attachment to knowledge. They do whatever they can to prevent people from acting upon the Book and the Sunnah; and they block people from following the Messenger (صلى الله عليه وسلم), and from honouring and respecting his commands and prohibitions. So from that is their saying: “No one except a “mujtahid‟ can use the Book and the Sunnah as proof, and “ijtihaad‟ has ended‟, and the saying: “This person who I am blindly following knows better than you do about hadeeth, and about the abrogating and abrogated narrations‟, and the like of these sayings, whose goal is just the abandonment of following of the Messenger (صلى الله عليه وسلم): he who does not speak from his own desires, in favour of dependence upon sayings of those who can err, and who is contradicted by other imaams and whose saying can be nullified by a textual proof. So there is not an imaam except that he only possessed a portion of knowledge; he did not possess all of it. So what is obligatory upon every legally responsible person, when a proof from the Book of Allaah or the Sunnah of His Messenger reaches him, and he understands its meaning, is that he accepts it and acts upon it, no matter who contradicts it.

It is just as He – the Most High – said:

Follow what has been sent down to you from your Lord; and do not take others besides Him: obeying them in disobedience to Him. Little do you remember! [Sooratul-A`raaf (7):3]

And He – the Most High – said:

Is it not sufficient for them that We sent down to you this Book which is recited to them?! In it there is mercy and a reminder for those who believe in it [Sooratul-`Ankaboot (29):51]

A statement of the consensus (ijmaa`) upon that has already preceded [1] , and an explanation that the blind-follower (muqallid) is not from the people of knowledge; and Aboo `Umar ibn `Abdil-Barr and others also report ijmaa` (consensus) upon that.

[1] Transl. Note: [i.e. from Imaam ash-Shaafi`ee.]

I say: And no one disagrees with this except for the ignorant ones from the blind-followers, because of their ignorance of the Book and the Sunnah, and because of their turning away from these two. So those people, even if they think that they are following the imaams, then in reality they have only contradicted them and followed other than their way. So we have already quoted the saying of Maalik, ash-Shaafi`ee, and Ahmad. However in the speech of Ahmad – rahimahullaah – there is an indication that “taqleed‟ (blind-following) before the proof reaches is not blameworthy; rather it is only criticised for one whom the proof has reached, and he opposes it in favour of the saying of one of the imaams.

So this only comes about as a result of their turning away from seeking to understand the Book of Allaah and the Sunnah of His Messenger; and turning instead to the books of the later people, and sufficing with them to the exclusion of the two parts of Revelation. So this resembles what occurred with the People of the Book: those about whom Allaah said:

They took their scholars and monks as lords besides Allaah [Sooratut-Tawbah (9):31],

an explanation of which will follow in the hadeeth of `Adiyy ibn Haatim.

So what is binding upon the one who is sincere is that when he reads the books of the scholars, and examines them, and becomes aware of their sayings, that he submits them to what is found in the Book, and the Sunnah; for every mujtahid from the scholars, and those who follow him and ascribe themselves to his madhhab, must mention his evidence; and the truth in any matter is one; and the imaams are rewarded for their ijtihaad.

Therefore the justly balanced person makes examination of their speech, and consideration of it a path to acquiring awareness of the different issues, and a means to bring them to mind, and a way to distinguish what is correct from what is incorrect – by means of the evidences which those who use the evidences mention; so that in this way he will become aware of which scholar was most fortunate in having the proof.

So the proofs for this fundamental principle are more than can be enumerated, in the Book of Allaah and in the Sunnah likewise….

And the imaams – rahimahumullaah – did not fall short in clarifying this matter. Rather they forbade that they be followed blindly when the Sunnah becomes clear, because they knew that there were matters of knowledge unknown to them, and that this knowledge could reach others, and this occurs a great deal; and this will not be hidden from one who examines the sayings of the scholars.

Aboo Haneefah – rahimahullaah – said:

“When a hadeeth comes from Allaah‟s Messenger (صلى الله عليه وسلم) then it is upon the head and the eyes; and if something comes from the Companions – radiyallaahu `anhum – then upon the head and the eyes; and if something comes from the Taabi`een, then we are men and they were men.”

And he said:

“If I say a saying, and the Book of Allaah contradicts it, then abandon my saying in favour of the Book of Allaah.” It was said: “If the saying of Allaah‟s Messenger (صلى الله عليه وسلم) contradicts it?‟ He said: “Abandon my saying for the narration of the Messenger (صلى الله عليه وسلم). It was said: “If the saying of the Companions contradicts it?‟ He said: “Abandon my saying for the saying of the Companions.”

And ar-Rabee` said: I heard ash-Shaafi`ee – rahimahullaah – say:

“If you find in my book something contrary to the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم), then take hold of the Sunnah of Allaah‟s Messenger (صلى الله عليه وسلم) and leave whatever I said.”

And he said:

“When a hadeeth is authentic with something contrary to my saying, then throw my saying against the wall.”

And Maalik said:

“Everyone is such that some of his sayings are taken and some are left, except for Allaah‟s Messenger (صلى الله عليه وسلم).”

And the like of this has already been mentioned from him, so there is no excuse for a blind-follower (muqallid) after this… .”

Shaykh Muhammad Ibn Saalih Al-`Uthaymeen On ‘Taqleed’ (Blindfollowing)

Shaykh Muhammad ibn Saalih al-`Uthaymeen – rahimahullaah – said in “al-Qawlul-Mufeed `alaa Kitaabit-Tawheed‟ (2/152):

“Some people commit a grievous mistake when it is said to them: “Allaah‟s Messenger (صلى الله عليه وسلم) said‟, he says: “But in the book of so and so there occurs such and such.‟ So it is upon him to fear Allaah, Who said to him in His Book:

And the Day when Allaah will call to them, and say, “What response did you give to the Messengers? [Sooratul-Qasas (28):65]

He did not say: “What response did you give to so and so?‟ As for the author of the book, then if it is known that he loves good, and intends good, then supplication for forgiveness and mercy is made for him if he errs. It is not to be said that he is infallible, and his saying used to contradict the saying of the Messenger (صلى الله عليه وسلم).”

Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah
www.alitisaambissunnah.wordpress.com

Aqeedah (Creed and Belief) is the Foundation of the Religion – Shaykh Saalih al-Fawzaan | Dawud Burbank

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This short clip was extracted by AbdurRahman.Org from # 01 of the Audio Series: Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Transcription of the above audio clip:

Aqeedah (creed and belief) is the foundation of the religion and it (‘aqeedah) is what is contained in the testification (shahaadah) that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. And it is the first pillar from the pillars of Islaam.[2]

So therefore, it is an obligation to give importance to it (`aqeedah) and to give care and attention to it and to acquire knowledge of it and knowledge of whatever will damage it so that the person can be upon clear insight and can be upon a correct creed and belief.

Since if the person’s religion is established upon a sound, correct foundation then it will be a straight and true religion that he is upon – one that is acceptable to Allaah and if it (his religion) is based upon a shaky or disturbed `aqeedah (creed) or if his religion is based upon an ‘aqeedah (creed) which is corrupt then his religion will not be correct and it will be without a foundation.

So, this is why the scholars rahimahumullaah used to give importance to the affair of ‘aqeedah and they were not laxed about explaining it in their lessons and whenever they had an opportunity. The later person used to transmit it from the one who came before him.

And the Companions radiyAllaahu `anhum did not have any doubts about what came in the Qur’aan and what came in the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam. So their `aqeedah (creed and belief) was based upon the Book of Allaah and the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam and they were not afflicted by any doubt in that regard nor any hesitation. So, whatever Allaah said and whatever His Messenger sallAllaahu`alayhi wa sallam said, they took it as their creed and belief and they took it as their religion. And they did not need any further book to be written for them after that since this was something fully accepted by them and something that was certain with them; their creed (‘aqeedah) was the Book and the Sunnah. And then their students proceeded upon that from the Taabi`een (the next generation after the Companions) – those who took from them. So, there was no disputing in `aqeedah (creed and belief); it was an affair which was fully accepted (undisputed); and their source was the Book and the Sunnah.

But when the sects and the differences arose and appeared, and when people entered into the religion who were such that the creed and `aqeedah was not firmly grounded in his heart or those who entered into Islaam whilst still carrying some deviated ideas with them, and when there arose in Islaam people who did not refer back to the Book nor to the Sunnah in `aqeedah, rather, they referred back to principles and methodologies which had been established by people of misguidance by themselves. When all of this happened then the a’immah (the imaams) of Islaam at this time needed to clarify (make explanation and clarification of) the correct `aqeedah (belief and creed) and they needed to carefully record it and write it down and narrate it from the scholars of the Ummah. So therefore, they wrote down the books of creed and belief and they gave attention to that; and this became a reference for those who came after them from the Ummah and it will be so until the establishment of the last Hour.

And this is an example of the Protection of Allaah, the Most High for this religion and Allaah’s taking care of this religion – that He provided for it trustworthy carriers to convey it just as it came from Allaah and His Messenger and to repel the false interpretations of the negators and the false declarations of the Creator’s being like the creation. So these scholars came and passed on as inheritance this creed (`aqeedah), the later ones taking it from the earlier ones.

And from as-Salaf as-Saalih (the pious predecessors) who used to be upon the sound and firm belief and creed (i`tiqaad) taken from Allaah’s Messenger sallAllaahu`alayhi wa sallam and from his Companions and from the Taabi`een were the four imaams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi`ee and Imaam Ahmad and others from the imaams, those who stood and defended the correct `aqeedah (belief and creed) and who confirmed it, explained it and taught it to the students.

And the followers of the four imaams (their students who came after them) used to give attention to this creed and belief; they used to study it and caused their students to learn it. And many books were written about it upon the methodology of the Book and the Sunnah and upon what the chosen Messenger, al-Mustafaa sallAllaahu`alayhi wa sallam was upon and his companions radiyAllaahu `anhum and the Taabi`een. So, they refuted the false beliefs and the deviated beliefs, and they clearly explained how they were counterfeit and baseless. And the same was done by the imaams of hadeeth such as: Ishaaq ibn Raahawayh and al-Bukhaaree and Muslim and Imaam Ibn Khuzaymah and Imaam Ibn Qutaybah; and from the imaams of tafseer (explanation) of the Qur’aan such as Imaam at-Tabaree and Imaam Ibn Katheer and Imaam al-Baghwee and others from the imaams of tafseer.

They (all) wrote works in this regard (explaining the correct belief) and they called them Kutub As-Sunnah – books of the Sunnah; for example, Kitaab as-Sunnah of Ibn Abee `Aasim and the book as- Sunnah of `Abdullaah ibn Ahmad ibn Hanbal and the book as-Sunnah of Al-Khallaal and the book ash-Sharee`ah of Al-Aajurree and other than that.

Footnotes:

[2] As is shown by the hadeeth of Ibn `Umar radiyAllaahu anhumaa who said, “Allaah’s Messenger sallAllaahu`alayhi wa sallam said, ‘Islaam is built upon five: the shahaadah (testification) that none had the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and correct establishment of the prayer, and giving the zakaat, and the hajj, and fasting in Ramadaan’.” The hadeeth is reported by Bukhaaree as no.8 and reported by Muslim.

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The places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah

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Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah
Below in the Transcription of the Audio Explanation of Dawud Burbank

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

And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18]9 

[9]:

Allaah is not pleased that anyone should be associated with Him, no matter who it is, and this is stated clearly in the Book and in the Sunnah, however, to one who uses the intellect and who thinks carefully, and who discards blind following and the use of false and futile excuses, and who is alert to his own benefit. And the proof that Allaah is not pleased that anyone else besides Him should be associated with Him no matter who it is, is His saying, He the Most High:

And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18] 

Al-Masaajid, (the mosques), are the houses of Allaah and they are the places which are prepared for the Salaah (prayer) and they are the most beloved of places to Allaah, and they are houses which Allaah has commanded should be raised and in which His Name should be mentioned. Then these mosques must be made a place for the worship of Allaah alone, nothing for other than Allaah must occur within them, so graves are not to be built in them, nor tombs because the Prophet sallallaahu‘alaihiwasallam cursed those who did that, and he informed that this is the practice of the Jews and the Christians and he forbade us from that at the end of his life, whilst he was in the throes of death ‘alaihissalaatuwassalaam with his saying:

“Indeed those who came before you used to take the graves as places of prayer…”  (he said this whilst he was dying), “…Indeed do not take the graves as places of prayer, for I certainly forbid you from that.”[1] 

And he sallallaahu‘alaihiwasallam said:

“Allaah’s curse is upon the Jews and the Christians, they took the graves of their Prophets as places of prayer.”[2]

So the mosques, it is obligatory that they be purified from traces of shirk and idolatory and that they not be built upon the graves, nor should the dead be buried in them after they have been built, rather they should be places for the worship of Allaah alone, the prayer should be established in them, and the Name of Allaah should be mentioned in them, and the Qur’aan should be recited in them, and beneficial lessons should be established in them, and people should remain in them for worship. This is the role of the mosques.

As for having in them idols which are worshipped besides Allaah, then these are not mosques, these are shrines of shirk, even if their people call them mosques, because Allaah says:

And that the mosques, the places of prayer, are for Allaah [72:18]

Meaning: not for anyone else besides Him. And because the mosques, they are the place where the people gather and meet, so it is obligatory that they should be pure and free of shirk and bid‘ah (innovations) and false superstitions, because the people acquire knowledge in them and worship, so if anything from shirk and false superstitions are found in the mosques, then they will be influenced by that and they will propagate it upon earth, so it is obligatory that mosques should be purified from shirk.

And the greatest of them is al-Masjid-ul-Haraam (the Sacred Mosque, in Makkaah), just as Allaah, the Majestic and Most High commanded that it should be purified, He the Most High said:

And remember when We showed the site for the House to Ibraaheem and commanded him, that you should not associate anything with Me, and purify My house, for those people who are performing Tawaaf and for those who are standing in prayer and performing the bowing and prostration. [22:26] 

Purify it from what? Purify it from shirk, and from innovations and false superstitions, just as it is also to be purified from impurities and filthy things.

So His saying, He the Most High:

Do not call upon or invoke [72:18] 

The, “laa”, is the, ‘no of prohibition’. And the, “tad‘oo”, is a present tense verb which is in the jussive form because of the prohibiting, “laa”, and the sign that it is the jussive form is the removal of the, ‘noon’. So the factor which makes it jussive is the, ‘no of prohibition’.

So do not invoke, O people, anyone along with Allaah, do not supplicate for help from anyone along with Allaah, such as saying, “O Allaah, O Muhammad”, “O Allaah, O Abd-ul-Qaadir”, or saying, “O Abd-ul-Qaadir, O Muhammad”, or the like of that, because Allaah is not pleased with that and will not accept it.

And His saying He the Most High, “ahadan”, (anyone): is in indefinite form in the context of a prohibition, so therefore it is general to everyone, no-one is excepted, neither any angel drawn close nor any prophet sent, nor any idol, nor any object of worship, nor any grave, nor any Shaikh, nor any beloved servant of Allaah, nor any living person, nor any dead person, no matter who it is.

So it is general covering everyone who is called upon besides Allaah

So do not call upon, do not invoke anyone along with Allaah. [72:18]

So this aayah shows that worship will not benefit except with tawheed, and that if shirk is mixed with it, then it becomes null and void and it will be an affliction for the person. Then He the Most High said:

And the places of prayer are for Allaah [72:18]

It is obligatory that they be built purely and sincerely, that the intention of the one building them should not be to show off or to be heard of or to be remembered as they say, or to be just Islaamic antiquities, all of this is futile.

Mosques should be built for worship and with the intention of worship, and the intention in them should be purely and sincerely for Allaah the Mighty and Majestic, and also they should be built from good and pure earnings, they should not be built from forbidden earnings because they are for Allaah the Mighty and Majestic, and:

“Allah does not accept except what is good and pure”[3]

So the mosques are to be built from lawful spending and the intention of their builders is that it is to be done purely and sincerely seeking the Face of Allaah the Mighty and Majestic, he should not intend by building it to obtain praise from the people, or to be remembered, or for show, or to be heard of, because building the mosques is worship and worship, it is obligatory that it should be done purely and sincerely for Allaah the Mighty and Majestic.

Footnotes

[1]  Reported by Muslim as hadeeth 532 from a hadeeth of Jundub ibn ‘Abdillaah al-Bajalee radiyallaahu‘anhu

[2] Reported by al-Bukhaaree as hadeeth 435 and 436 and by Muslim as hadeeth 531 from a hadeeth of ‘Aa’ishah and of Ibn ‘Abbaas radiyallaahu‘anhum

[3]  Reported by Muslim hadeeth 1015 from a hadeeth of Aboo Hurayrah radiyallaahu‘anhu with the wording that Allaah’s Messenger sallallaahu‘alaihiwasallam said, “O mankind, Allaah is Pure, He does not accept except what is good and pure.”

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Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

The People are Of Four Types, and The Deeds are Six – ‘As-Saheehah’ of Shaikh al-Albaanee

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(From ‘As-Saheehah’ (no. 2604) of Shaikh al-Albaanee -rahimahullaah):

From Khuraym ibn Faatik al-Asadee -radiyallaahu `anhu- that the Prophet صلى الله عليه و سلم said:

<<The people are four, and the deeds are six.

So the people are:

[i] one granted plenty in this world and in the Hereafter, and
[ii] one granted plenty in this world, poor in the Hereafter and,
[iii] one poor in this world, granted plenty in the Hereafter and,
[iv] one wretched in this world and in the Hereafter;

and the deeds are:

[i & ii] The two which are binding, and
[iii & iv] like for like, and
[v] ten times more, and
[vi] seven hundred times more:

[i & ii] So the two which are binding are:

Whoever dies as a Muslim, a Believer, not associating anything with Allaah – then Paradise is binding for him; and whoever dies as a Disbeliever – then the Fire is binding for him; and

[iii & iv] Whoever intends an evil deed but does not do it, and Allaah knows that his heart felt it and he desired it, then it is written as a good deed for him; and whoever intended an evil deed then it is not written against him; and whoever did it then it is written as one, and it is not multiplied for him, and

[v] whoever did a good deed – then ten times its like is written for him, and [vi] whoever spends something in Allaah’s cause, then it is multiplied for him seven hundred times over. >>

Reported by Ahmad (4/345), Ibn Hibbaan (no.31), and Ibn Abee Shaybah in his ‘Musnad’ (2/38/2).

Shaikh al-Albaanee declared its chain of narration to be ‘Saheeh’.
[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

Posted from PDF at : www.alitisaambissunnah.wordpress.com

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

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Lesson 20 – Explained by Dawud Burbank rahimahullaah

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

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

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

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

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

Listen or download the Audio

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

—

Click the Link below to read or Download PDF

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

Points discussed in this excerpt include:

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

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

Allah سبحانه و تعالى said : “This day, I have completed your religion for you” – Explained by Shaykh Salih Fawzan | Dawud Burbank

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Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Below are the Excerpts from Transcribed Audio

Allaah completed the religion through him and the proof is His saying, He the Most High: «This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion.» [5:3][68]

[68] He sallallaahu`alaihiwasallam did not pass away until after Allaah had completed the religion and the favour through him and had sent down to him His saying, He the Most High:

«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion.» [5:3] 

This aayah came down to the Prophet sallallaahu`alaihiwasallam whilst he was performing the standing in `Arafah during the Farewell Hajj on the Day of Jumu`ah. And he sallallaahu`alaihiwasallam lived after it for a short time and then moved on to the highest company (of angels).

And he left his nation upon al-mahajjah al-baydaa (the clear white path) whose night is the same as its day; no one deviates from it except that he is destroyed.

This aayah contains a testimony from Allaah, the Perfect and Most High, that this religion is complete and that it covers everything of benefit to the servants and that it contains a solution for all of their issues and problems until the Establishment of the Hour. And that is suitable for every time and place; they do not need any other legislation after it or any other book to come down or any other messenger to be sent after the Messenger sallallaahu`alaihiwasallam.           

So, there is no matter to be found and there is no event that will occur until the Day of Resurrection except that in the Legislation revealed to Muhammad sallallaahu`alaihiwasallam there is a solution for it and the ruling concerning it. However, the matter relates back to who is competent to extract evidence and to derive proof, rulings and issues. If there are to be found ahlul-`ilm (people of knowledge) and people qualified to make ijtihaad (personal deductions in rulings) who fulfill the conditions of ijtihaad, then indeed, this legislation is complete and contains a solution for all problems. Deficiency only comes about from us from the aspect of deficiency in (our) knowledge and inability to fully understand what Allaah, the Perfect and Most High, has sent down – or from the aspect of desires, that there occurs a case of following of desires which diverts a person away from the Truth. Otherwise this religion is fully suitable and comprehensive and complete. Allaah has sufficed the Islaamic nation with it until the establishment of the hour if it acts upon it (the religion) correctly and refers back to it in its affairs.

He, the Most High, said:

«So if you disagree about anything then refer it back to Allaah and the Messenger.» [4:59]

Referring back to Allaah is to refer back to the Book of Allaah, and referring back to the Messenger after his passing away is to refer back to his Sunnah.

He, the Most High, said:

« And whatever you disagree about then its judgment is to be referred to Allaah.» [42:10]

This aayah (from Soorah al-Maa.idah) contains a refutation of those who make accusations against the Islaamic Legislation of its having shortcomings or of its being deficient, (these accusations coming) from the atheists and the evil heretics, or from the “semi students” whose understanding falls short in being able to understand the hidden wisdoms of the Islaamic Legislation. Therefore, these (foolish people) ascribe deficiency to the Islaamic Legislation and they do not know that the deficiency is with themselves alone.

So it (this aayah) contains a refutation against those who accuse the Islaamic Legislation of deficiency and that it does not cover all needs of the servants and all matters of welfare of the servants until the Establishment of the Hour.

Or those who say: “It was specific to a certain olden times,” – because there are many ignorant people who, when it is said to them, “This is the Islaamic ruling,” they say, “That was in the time of the Messenger and the initial time. As for now, conditions have changed and the matters have altered; and the legislated rulings were for people who have now passed away and for problems that have come to an end.”

They say this, and this is disbelief in Allaah, the Mighty and Majestic, and it is a denial of His Saying, He the Most High:

«This day, I have completed your religion for you.» [5:3]

Allaah completed the religion for this nation until the Hour is established for every time and place and for every generation of mankind.

It also contains a refutation of the innovators, those who introduce worship from themselves and ascribe it to the religion, when it has no proof from the Book of Allaah and the Sunnah of His Messenger sallallaahu`alaihi wa sallam. Rather they just introduce it in accordance with what they deem to be good or based upon blindly following others whom they have good thoughts about from the people of false ideas and people with their own goals and desires. So therefore, they introduce worship into the religion, which Allaah has sent down no proof for. He sallallaahu`alaihiwasallam said:

«Whoever introduces into this affair of ours that which is not from it, then it is rejected.»[1]

And he `alaihissalaatuwasallaam said:

«And beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance.»[2]

Whoever introduces acts of worship which have no proof from the Book of Allaah nor from the Sunnah of the Messenger of Allaah, then he is accusing this religion of not being complete and he wishes to complete the religion himself. He is not actually acknowledging the fact that Allaah has completed it.

Whatever was not religion in the time of the Prophet sallallaahu`alaihiwasallam will never be religion after him. So this contains a refutation of these groups: The group who say that Islaam is not suitable for every time, or those who innovate newly invented innovations which have no proof from the Book of Allaah nor the Sunnah of His Messenger, and who ascribe them to the religion.

This aayah (from Soorah al-Maa.idah) contains a refutation of them because the religion was completed by Allaah, the Perfect and Most High. So there is no scope for addition in it nor for reduction from it. And there is no scope for raising doubts nor seeking to obscure the issue by saying that it is not suitable for the people in these later times.

«This day, I have completed your religion for you.» [5:3]

This is the Speech of Allaah, the Perfect and Most High. He is the Most Truthful One of those who speak.

And He, the Most High, said:

«And I perfected My blessings upon you, and am pleased with Islaam as your Religion.» [5:3]

This was the last of that which came down to the Prophet sallallaahu`alaihiwasallam and it is a testimony from the Lord of the whole of the Creation for this religion that it is complete, comprehensive, and fully suitable for every time and place.

So His saying (in this aayah) is an address to this nation, from the first of it to the last of it, and it is not just an address to the first generation alone. Rather it is an address to the whole of the nation until the Hour is established.

As for ijmaa` (consensus), the whole nation are agreed in consensus that he sallallaahu`alaihiwasallam passed away. No one disagrees about this except the people of false beliefs, those say that the Messenger did not die. They negate death from the Messenger sallallaahu`alaihiwasallam. This is baseless speech and speech which is clearly rejected. It is refuted by what has been experienced and what is clearly the case, for the Messenger sallallaahu`alaihiwasallam indeed passed away amongst his Companions. He was bathed, shrouded, had the funeral prayer prayed over him and he was buried. Can these actions be carried out on a person who is still alive?  He sallallaahu`alaihiwasallam was treated as one who had died. He was washed and shrouded and prayed over and then he sallallaahu`alaihiwasallam was buried in his grave.

This is the way of Allaah, the Mighty and Majestic, with regards to His Creation. And then where are the Messengers who came before him? What occurred to him occurred to the Messengers before him. They died. And he is one of them, so he died. This is by consensus of the Ahlus-Sunnah wal-Jamaa`ah. No one disagrees about this except the people of false beliefs, those who seek to attach themselves to the Messenger sallallaahu`alaihiwasallam and seek deliverance through him besides Allaah, and say: “He is still alive.”

[1] Reported by al-Bukhaaree no. 2697 and Muslim no. 1718 from a hadeeth of `Aa.ishah, radiyallaahu `anhaa.

[2] Reported by Aboo Daawood, Ahmad, at-Tirmithee, and Ibn Maajah from the famous hadeeth of `Irbaad ibn Saariyyah, radiyallaahu `anhu. [al-Albaanee declared it saheeh].

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Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

Alliance and Dissociation (Al-Walaa wal-Baraa) – Shaykh Salih Fawzan

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 Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah

الثَّالِثَةُ: أَنَّ مَنْ أَطَاعَ الرَّسُوْلَ وَوَحَّدَ اللهَ لاَ يَجُوزُ لَهُ مُوَالاَةُ مَنْ حَادَّ اللهَ وَرَسُولَهُ وَلَوْ كَانَ أَقْرَبَ قَرِيبٍ

The third: that whoever obeys the Messenger and singles out Allaah, then it is not permissible for him to love and ally himself with those who oppose Allaah and His Messenger, even if they be those most closely related to him.10

[10]:

It is not permissible for those who do that to have love and alliance to those who oppose Allaah and his Messenger, even if they be those most closely related to him. This is the matter of Al-Walaa’ wal-Baraa’ (Alliance and Dissociation), and it follows on from tawheed, from the rights of tawheed is to have love and alliance for the beloved servants of Allaah and to have dissociation from the enemies of Allaah. And the words, “Al-Muwaalaat”, and, “Al-Walaa’”, have one and the same meaning, and, “Al-Walaa’”, means having love in the heart, and it means aiding and assisting, and it means, in the matter of inheriting and payment of blood-monies.

So the Muslim he loves and has alliance for the beloved servants of Allaah, meaning that he restricts his love to those who are beloved and obedient servants of Allaah, and he aids them, so the Muslim is with the Muslims, they are allies to each other. Just as He the Most High said:

And blood-relations are more entitled to inheritance from each other as decreed by Allaah. [8:75]

So payment of blood-monies for accidental killing occurs between the Muslims, and it is what is called mutual responsibility. All of this enters into alliance, so there is no alliance between a Muslim and an unbeliever, and love and aiding and inheriting and payment of blood-money and guardianship in marriage and guardianship in legal matters and so on, this does not occur between a Muslim and a disbeliver, rather this is between the Muslims, because of his saying, He the Most High:

And Allaah will never give a way to the unbelievers over the believers. [4:141]

So it is obligatory that the believers are distinguished from the disbelievers, so it is not permissible for one who singles out Allaah and obeys the Messenger sallallaahu‘alaihiwasallam to have love and alliance with those who oppose Allaah.

And, “Al-Muhaaddah”, (opposing), means that the person is upon one side, and Allaah and His Messenger and the believers are on the other side, and those who oppose are upon the side of the unbelievers in this opposition.

His saying, “Even if that person is the most closely related to him”: meaning in lineage. So if your close relative is one who opposes Allaah and His Messenger, then it is obligatory upon you to oppose him and to cut off from him, and whoever is an obedient servant of Allaah and an ally to His Messenger, then it is obligatory upon you that you should love him and have alliance with him, even if he be far removed from you in lineage, even if he be a non-arab, or a black person, or a white person, or a red person, it is obligatory upon you to have love and alliance for him and that you love him, whether he is from your land, or whether he is from the farthest place in the East, or the farthest place in the West. He the Most High said:

And the believing men and the believing women are friends and allies to each other. [9:71]

Meaning: between them there is love and mutual help and mutual aid, and between them there is to be affection, this is between the believers.

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

You will not find a people who truly believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger even if they are their fathers or their sons or their brothers or their kinsfolk. Rather Allaah has ordained true faith for their hearts and has strengthened them with strength from Him and He will enter them into gardens which have rivers flowing beneath their trees they shall remain forever therein. Allaah is pleased with them and they are pleased with Him. They are the party of Allaah. Indeed the party of Allaah are the ones who will be successful. [58:22]11

[11]:

His saying, He the Most High, “You will not find”: this is an address to the Prophet sallallaahu‘alaihiwasallam meaning: this will not happen and will never exist, that one who is a true believer in Allaah and His Messenger will love the disbelievers, so if a person does love them, then he is not a true believer, even if he claims to be.

Ibn-ul-Qayyim rahimahullaah said in Al-Kaafiyat-ush-Shaafiyah:

Do you love the enemies of the beloved One and still claim,
 That you love Him? That is not possible
And likewise you strive hard to oppose those He loves,
Where is the love O brother of Satan? 

So this is not possible ever, that he loves the disbelievers, whilst he says, “I love Allaah and His Messenger”, because of His saying, He the Most High:

O you who believe do not take My enemies and your enemies as friends and allies, for whom you have affection [60:1]

Up until His saying:

There is for you a fine example in Ibraaheem and those with him, when they said to their people, “We are free of you and whatever you worship besides Allaah, we have rejected you, and there has appeared between us and you enmity and hatred forever until you truly believe in Allaah and single Him out with all worship. [60:4]

And His saying:

And Ibraaheem’s seeking forgiveness for his father was only because of a promise which he had made to him. So when it became clear to him that he was an enemy to Allaah, then he dissociated himself from him. Indeed Ibraaheem is one who frequently supplicated to His Lord and who was forbearing. [9:114] 

This is the religious way of Ibraaheem. He dissociated himself from his father, the closest of the people to him, when it became clear to him that he was an enemy to Allaah.

And the aayah shows that having love for an unbeliever negates true faith in Allaah and in the Last Day, either in its very origin, or with regards to its completion. However, if love of them has with it supporting what they are upon and their unbelief, then this is to exit from the fold of Islaam, but if it is just having love without aiding them, then this is counted as something which casues a person’s eemaan (belief) to be deficient and is fisq (open sin) and something which weakens eemaan.

It is said that this aayah came down with regard to Aboo ‘Ubaidah ibn al-Jarraah radiyallaahu‘anhu, when he killed his father on the day of Badr, because his father was upon unbelief, and he wanted to kill his son Aboo ‘Ubaidah, but Aboo ‘Ubaidah radiyallaahu‘anhu killed him, because he was an enemy to Allaah and he was not prevented by that fact that it was his father, that did not prevent him from killing him out of anger for the sake of Allaah the Perfect and Most High.

His saying, “Those ones”: meaning those who keep away from loving and having affection for those oppose Allaah and His Messenger.

His saying, He the Most High:

He (Allaah) ordained eemaan for their hearts [58:22]

Meaning Allaah confirmed and firmly planted eemaan in their hearts.

His saying, He the Most High:

And He strengthened them with a Rooh from Him, and He willl enter them into gardens beneath which rivers flow.[58:22]

At-Ta’yeed means strengthening, He strengthened them with a Rooh from Him. And the word Ar-Rooh has a number of different usages in the Qur’aan, from them is Ar-Rooh which is the spirit through which there is life, and from them is revelation as occurs in His saying, He the Most High:

And likewise We sent down by revelation to you a Rooh (revelation) by Our command. [42:52]

And from them is Jibreel ‘alaihissalaam, that he is Rooh-ul-Qudus (the Pure Spirit), and Ar-Rooh-ul-’Ameen (the Trustworthy Spirit).

He the Most High said:

Say: the Pure Spirit (Jibreel ‘alaihissalaam) brought it (the Qur’aan) down from your Lord in truth, to make those who believe firm and as guidance and as good news for the Muslims (those who submit to Allaah’s commands) [16:102] 

And He the Most High said:

The Trustworthy Spirit (Jibreel ‘alaihissalaam) descended with it (the Qur’aan). [26:193]

And from them is what occurs in this aayah and it is strength.

So, “Ayyadahum bi roohimminh”, meaning with strength from Him, He the Perfect and Most High, strength of true faith in the world, and in the hereafter:

And He will enter them into gardens [58:22]

The plural of jannaah, and the jannah in the language, it means a garden. It is called a jannaah because it is mujtannun bil-ashjaar (hidden or concealed by trees), meaning hidden and covered by intertwined trees, because paradise contains shade and trees and rivers and palaces, and its highest part and its ceiling is the Throne of the Most Merciful, the Perfect and Most High.

His saying, He the Most High:

With rivers flowing beneath it they will remain therein forever [58:22] 

Meaning, they will remain in it and will not move away from it. He the Most High said:

They will not want to move away from it [18:108]

They will not fear death and they will not have to fear anyone forcing them out or evicting them, as occurs in this world. A person in this world may live in palaces, however he is not secure from death so that he has to depart from them, nor is he secure from enemies overcoming him and expelling him. A person in this world is always fearful.

And His saying, He the Most High:

Allaah is pleased with them and they are pleased with Him [58:22]

Since they angered their close relatives who were unbelievers and had enmity towards them, so they will receive in replacement the pleasure of Allaah the Perfect and Most  High, Allaah will be pleased with them and they are pleased with him.

His saying, He the Most High:

They are the party of Allaah [58:22]

Meaning: the group of people for Allaah, and as for the disbelievers, then they are the party of Satan, just as Allaah the Most High said about them:

They are the party of Satan [58:19]

Meaning the group of people for Satan and the helpers of Satan. As for those people (i.e. the believers) then they are the supporters of the Lord.

So this matter relates to having enmity towards the disbelievers and not having love and alliance for them. And it does not necessitate that we cut off from the disbelievers in social matters and matters of wordly benefit. Rather a number of affairs are an exception to that:

The first one is: that along with our hatred of them and our enmity to them, then it is obligatory that we call them to Allaah the Perfect and Most High. It is obligatory that we call them to Allaah and we do not leave them and just say, “They are enemies of Allaah and our enemies.” It is obligatory upon us that we call them to Allaah so perhaps Allaah may guide them. And if they do not respond, then we fight them along with the ability.[1] So either then they will enter into Islaam, or they will pay the jizyah (an amount of money that is given over to the Muslims), if they are from the Jews and Christians or the Magians, whilst they are humbled and submitting to the rule of Islaam, and they are then left upon what they are upon. However, with the condition that they jizyah is handed over and that they submit to the rule of Islaam. However, if they are not people of the Two Books and they are not Magians, then there is disagreement between the scholars about taking jizyah from them.

Secondly: there is nothing to prevent having a truce with the unbelievers when there is a need, if the Muslims have need of it, because of the fact that the Muslims are not able to fight against them, and there is fear for the Muslims from their evil, then there is no harm in having a truce until the Muslms become strong enough to fight them, or if they request a truce:

And if they incline towards peace, then you incline to it [8:61]

Then a truce is made with them. However it will not be a perpetual truce, rather a temporary peace with a time-limit in accordance with the view of the ruler of the Muslims regarding what is beneficial.

Thirdly: there is nothing to prevent returning their fine treatment, if they treat the Muslims well, there is nothing to prevent returning their fine treatment. Allaah the Most High said:

Allaah does not forbid you from those who do not fight against you with regard to the religion and who do not expel you from your homes from treating them well and treating them with justice. Allaah loves those who treat the people justly. [60:8] 

Fourthly: the father who is a disbeliever, it is obligatory upon his son who is Muslim to treat him well. However he should not obey him with regard to unbelief, because of His saying, He the Most High:

And We commanded man to treat his parents well, his mother bore him upon a state of weakness and hardship upon weakness and hardship, and his weaning was in two years. We enjoin him to give thanks to Me and to your parents, to Me is your return. And if they strive to make you associate something along with Me, that which you have no knowledge of, then do not obey them, but live along with them in this world in a good manner and follow the path of those who turn to Me. [31:14-15] 

The parent has a right, even if he is an unbeliever. However, you should not love him with love of the heart, rather you recompense him for having brought you up and for the fact that he is a father and he has a right,so you recompense him for that.

Fifthly: having mutual business dealings with them, and buying needs from them, and importing goods and weapons from them by paying their price, there is no harm in that. And the Prophet sallallaahu‘alaihiwasallam used to have dealings with the disbelievers. Likewise he sallallaahu‘alaihiwasallam dealt with the people of Khaibar and they were Jews upon the basis that they would farm the land in exchange for a part of its produce. This is not from alliance and love, rather it is affairs of mutual benefit. It is obligatory that we are aware of these matters, and that they do not enter into love and alliance and are not something prohibited.

And likewise taking a loan from them, the Prophet sallallaahu‘alaihiwasallam took some food from a Jew as a debt and he left his coat of armour as a surety with him and he sallallaahu‘alaihiwasallam died and his coat of armour was left as a surety with the Jew, for some food which he bought for his family. There is nothing to prevent this because these are wordly matters and matters of welfare and it does not indicate love and affection in the hearts. So we must differentiate between this and this, because there are some people, who when he hears the texts of enmity towards the unbelievers and not loving them, then he may understand that he cannot have any dealings with them and cannot have any connection with them whatsoever, and that there is to be a total cut-off from them. No, this is something limited by rulings and limits and conditions which are well known with the people of knowledge, which are taken from the Book of Allaah and the Sunnah of His Messenger sallallaahu‘alaihiwasallam.

Sixthly: Allaah has permitted marriage to the women of the people of the Book with the condition that they are chaste with regard to their honour and dignity. And Allaah has made permissible for us to eat the meat slaughtered by them.

Seventhly: that there is no harm in responding to their invitations and eating their food which is permissible, just as the Prophet sallallaahu‘alaihiwasallam did.

Eighthly: is treating neighbours who are disbelievers well, because they have the right of being neighbours.

Ninthly: it is not permissible to wrong or oppress them. He the Most High said:

And let not hatred of a people prevent you from treating them justly. Do justice, it is closer to taqwaa (dutifulness to Allaah). [5:8]

[1] [Meaning the Muslims united under a Muslim ruler, i.e. the army of Muslims, with the ability to do so.]

The Conditions, Pillars and Requirements of Prayer – Dawud Burbank [Audio|En]

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by Imaam Muhammad ibn ‘Abdil-Wahhaab rahimuhullaah
with the explanation of Sh ‘AbdulMuhsin al-‘Abbaad hafidhahullaah
Translated by Abu Talhah Dawud Burbank

Uploaded with Permission from Dawud Burbank rahimahullaah

Part 01 : Listen / Download Mp3 Here (Time 52:31)

Part 02 : Listen / Download Mp3 Here (Time 50:16)

Note: Series Incomplete – only above two audio available

The Excellence and Obligation of the Payment of Zakat – Explanation of Riyad-us-Saliheen – Dawud Burbank [Audio|En]

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Allah, the Exalted, says:

“And perform Salat (Iqamat-as-Salat), and give Zakat.” (2:43)

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.” (98:5)

“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it.” (9:103)

1206.  Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “(The structure of) Islam is built on five (pillars): Testification of `La ilaha illallah’ (none has the right to be worshipped but Allah), that Muhammad (sallallaahu ’alayhi wa sallam) is his slave and Messenger, the establishment of Salat, the payment of Zakat, the pilgrimage to the House of Allah (Ka`bah), and Saum during the month of Ramadan.” [Al-Bukhari and Muslim].

Part 01: Listen / Download Mp3 Here (Time 47:08)

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1207.  Talhah bin `Ubaidullah (May Allah be pleased with him) reported: A person with dishevelled hair, one of the people of Najd, came to the Messenger of Allah (sallallaahu ’alayhi wa sallam). We heard the humming of his voice but could not fully understand what he was saying, till he approached close to the Messenger of Allah (sallallaahu ’alayhi wa sallam). Then I came to know that he was asking about Islam. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “There are five (obligatory) Salat during the day and the night.” He said: “Am I obliged to perform any other (Salat) besides these?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No, but whatever you observe voluntarily.” He (sallallaahu ’alayhi wa sallam) added, “There is the Saum of Ramadan.” The inquirer asked: “Am I obliged to do anything besides this?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No, but whatever you do out of your own free will. You may observe voluntary fasting.” And the Messenger of Allah (sallallaahu ’alayhi wa sallam) told him about the Zakat (obligatory charity). The inquirer asked: “Am I obliged to pay anything besides this?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No, but whatever you pay voluntarily out of your own free will.” That man turned back saying: “By Allah! I will neither make any addition to this nor will I decrease anything from it.” (Upon hearing this) the Messenger of Allah (sallallaahu ’alayhi wa sallam) remarked, “He is successful if he proves truthful (to what he is saying).” [Al-Bukhari and Muslim].

Part 02: Listen / Download Mp3 Here (Time 50:53)

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1208. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) appointed Mu`adh (May Allah be pleased with him) as governor of Yemen, and at the time of his departure, he instructed him thus: “First of all, call the people to testify `La ilaha illallah’ (there is no true god except Allah) and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five Salat during the day and night; and if they obey you, tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor.” [Al-Bukhari and Muslim].

Part 03: Listen / Download Mp3 Here (Time 48:20) (Muaadh Yemen)

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1209. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “I have been commanded to fight people till they testify `La ilaha illallah’ (there is no true god except Allah) that Muhammad (sallallaahu ’alayhi wa sallam) is his slave and Messenger, and they establish Salat, and pay Zakat; and if they do this, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.” [Al-Bukhari and Muslim].

Part 04: Listen / Download Mp3 Here (Time 41:59) (Commanded To Fight)

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1210. Abu Hurairah (May Allah be pleased with him) reported: When the Messenger of Allah (sallallaahu ’alayhi wa sallam) passed away, Abu Bakr (May Allah be pleased with him) was appointed as his successor (caliph). Amongst the Arabs some men apostatised. Abu Bakr (May Allah be pleased with him) resolved to fight them. `Umar bin Al-Khattab (May Allah be pleased with him) said to Abu Bakr: “How can you fight them when the Messenger of Allah (sallallaahu ’alayhi wa sallam) has declared: `I have been commanded to fight people till they testify La ilaha illallah (there is no true god except Allah); and if they do it, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.” Upon this Abu Bakr (May Allah be pleased with him) said: “By Allah, I would definitely fight him who makes distinction between Salat and the Zakat, because it is an obligation upon the rich to pay Zakat. By Allah I will fight them even to secure the piece of rope which they used to give to the Messenger of Allah (sallallaahu ’alayhi wa sallam).” `Umar (May Allah be pleased with him) said: “I realized that Allah opened the heart of Abu Bakr (May Allah be pleased with him) for fighting those who refused to pay Zakat, and I fully recognized that Abu Bakr ¨(May Allah be pleased with him) was right.” [Al-Bukhari and Muslim].

Part 05: Listen / Download Mp3 Here (Time 1:02:08) (Differentiate Between Salaah)

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1211. Abu Ayyub (May Allah be pleased with him) reported: A man said to the Prophet (sallallaahu ’alayhi wa sallam): “Direct me to a deed which may admit me to Jannah.” Upon this he (the Messenger of Allah (sallallaahu ’alayhi wa sallam)) said, “Worship Allah and never associate anything with Him in worship, establish Salat, pay Zakat, and strengthen the ties of kinship.” [Al-Bukhari and Muslim].

1212. Abu Hurairah (May Allah be pleased with him) reported: A bedouin came to the Prophet (sallallaahu ’alayhi wa sallam) and said: “O Messenger of Allah! Direct me to a deed by which I may be entitled to enter Jannah.” The Prophet (sallallaahu ’alayhi wa sallam) said, “Worship Allah, and never associate anything with Him, establish Salat, pay the Zakat which has been enjoined upon you, and observe Saum of Ramadan.” He (the bedouin) said: “By Him in Whose Hand my soul is, I will never add anything to these (obligations).” When he turned his back, the Prophet (sallallaahu ’alayhi wa sallam) said, “He who wants to see a man from the dwellers of Jannah, let him look at him (bedouin).” [Al-Bukhari and Muslim].

Part 06: Listen / Download Mp3 Here (Time 45:35) (Action To Enter Paradise)

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1214. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Any person who possesses gold or silver and does not pay what is due on it (i.e., the Zakat); on the Day of Resurrection, sheets of silver and gold would be heated for him in the fire of Hell and with them his flank, forehead and back will be branded. When they cool down, they will be heated again and the same process will be repeated during the day the measure whereof will be fifty thousand years. (This would go on) until Judgement is pronounced among (Allah’s) slaves, and he will be shown his final abode, either to Jannah or to Hell.” It was asked, “How about someone who owns camels and does not pay what is due on him (i.e., their Zakat)?” He (sallallaahu ’alayhi wa sallam) replied, “In the same way the owner of camels who does not discharge what is due in respect of them (their due includes their milking on the day when they are taken to water) will be thrown on his face or on his back in a vast desert plain on the Day of Resurrection and they will trample upon him with their hoofs and bite him with their teeth. As often as the first of them passes him, the last of them will be made to return during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah’s) slaves, he will be shown his final abode either to Jannah or to Hell.” It was (again) asked: “O Messenger of Allah, what about cows (cattle) and sheep?” He (sallallaahu ’alayhi wa sallam) said, “If anyone who possesses cattle and sheep and does not pay what is due on them (i.e., their Zakat); on the Day of Resurrection, he will be thrown on his face in a vast plain desert. He will find none of the animals missing with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample upon him with their hoofs. As often as the first of them passes him, the last of them will be made to return to him during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah’s) slaves; and he will be shown his final abode either to Jannah or to Hell.” It was asked: “O Messenger of Allah, what about the horses?” Upon this he (sallallaahu ’alayhi wa sallam) said, “The horses are of three types. One, which is a burden for the owner; another which is a shield, and another one which makes its owner entitled to reward. The one for whom these are a burden is the person who rears them for show or for pride or for causing injury to the sentiments of the Muslims. They will be a cause of torment for their owners. The one for whom these are a shield is the person who rears them for the sake of Allah but does not forget the Right of Allah concerning their backs and their necks (i.e., he lets a needy ride on them), and so they are a shield for him. Those which bring reward to the one who rears them in pastures and gardens are the ones that are used in the Cause of Allah (Jihad) by the Muslims. Whatever they eat from the meadows and the gardens will be recorded on his behalf as good deeds so much so that their droppings and urine will be counted for an equal number of good deeds for him. Even when they break their tying rope and every height from which they climb and every hoofprint which they leave will be counted as a good deed on behalf of the owner. When their owner leads them through a stream from which they drink, though he does not intend to quench their thirst, yet Allah would record for him the quantity (of water) of what they would drink on his behalf as good deeds.” It was asked: “O Messenger of Allah, what about the donkeys?” Upon this he (sallallaahu ’alayhi wa sallam) said, “Nothing has been revealed to me in regard to the donkeys in particular except this one Verse of a comprehensive nature: “So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.”’ (99: 8,9). [Al-Bukhari and Muslim].

Part 07: Listen / Download Mp3 Here (Time 54:12) (Punishment of not paying Zakah)

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You can read The Excellence and Obligation of the Payment of Zakat – Riyad-us-Saliheen

The Third Level is al-ihsaan – Shaykh Fawzan | Dawud Burbank

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The Third Level is al-Ihsaan

The Definition of Ihsaan

المرتبة الثالثة : الإحسان ، ركن واحد ، وهو ” أن تعبد الله كأنك تراه ، فإن لم تكن تراه فإنه يراك”

The third level is al-ihsaan. It is a single pillar and it is: «That you worship Allaah as if you were seeing Him, and even though you do not see Him, He certainly sees you.»46

[46] Al-Ihsaan in the language means to perfect something and complete it. It is derived from al-husun which means al-jamaal (beauty), the opposite of ugliness. It is divided into categories:

Firstly: Perfection of what lies between the servant and his Lord. This is what is meant.

Secondly: Perfection of what is between the servant and the rest of the people.

Thirdly: Doing well and perfecting what you do. When a person makes something or does an action, then it is obligatory upon him that he perfects it and does it completely.

The first type is ihsaan (perfection) of what lies between the servant his Lord. The Messenger sallallaahu`alaihiwasallam explained it when Jibreel asked him in the presence of the companions as will follow. He said: «Ihsaan is that you worship Allaah as if you were seeing Him, and even though you do not see Him, He certainly sees you.»

So ihsaan between the servant and his Lord is his perfecting the action which Allaah has made a duty upon him, that he does it correctly, purely and sincerely for the Face of Allaah, the Mighty and Majestic. So, an action in which there is ihsaan between the servant and his Lord is that which is done sincerely for Allaah, the Mighty and Majestic, and done with the following of the Messenger sallallaahu`alaihiwasallam. The Prophet sallallaahu`alaihiwasallam made clear that ihsaan is of two levels, one of them being higher than the other:

The first level is that you worship Allaah as if you were seeing Him such that your certainty and eemaan in Allaah reaches such a level that it is as if you are actually seeing Allaah with your eyes. You have no hesitancy or doubt, rather it is as if Allaah is in front of you, He the Perfect and Most High, and you are seeing Him openly. Whoever reaches this level has reached the limit of ihsaan. You worship Allaah as if you are seeing Him on account of the completeness of certainty and sincerity, which is as if you are seeing Allaah with your eyes. Allaah, the Mighty and Majestic, will not be seen in this world, rather He will only be seen in the Hereafter. However, you see Him with your heart to the extent that it is as if you are seeing Him with your eyes. Therefore, He will reward the people of ihsaan in the Hereafter that they will see Him, He the Perfect and Most High. This is since they used to worship Him as if they were seeing Him in this world. So, Allaah rewards them by giving them the opportunity to see Him with their eyes in the abode of bliss. He, the Most High, said:

«For the people of ihsaan there will be the best reward of Paradise and something extra.» [10:26]

Something extra is looking upon the Face of Allaah. The reason is that they perfected their deeds in this world, so Allaah gave them the best reward which is Paradise. And He will give them an increase which is seeing Allaah, the Mighty and Majestic. So therefore, you worship Allaah as if you are actually witnessing Him, upon love and longing to meet Him, He the Perfect and Most High. You feel delight in obedience to Him and you feel calm and obedience to Him, He the Perfect and Most High. You eagerly desire obedience to Him. This is the path of the people of ihsaan.

The second level: If you do not reach this tremendous level, then you worship Him upon the path of al-muraqabah (watchfulness) such that you know that Allaah sees you, knows your condition, and knows what lies within yourself. Therefore, it is not befitting that you should disobey Him and contradict His command when He sees and observes you. This is a good state, however, it is less than the first one. So, as long as you know that He sees you, then you therefore perfect your worship of Him and you do it well, because you know that Allaah is seeing you. And for Allaah is the Highest example. If you were in front of a created being who had status and he commanded you with a command, and you were carrying this matter out in front of him and he was looking at you, would it be befitting that you be negligent in the performance of this action?

So in summary, ihsaan is of two levels:

The level of witnessing with the heart: It is that you worship Allaah as if you are seeing Him from the strength of certainty and eemaan. It is as you are seeing Allaah, the Mighty and Majestic, with your eyes.

The second level: It is that you worship Allaah knowing that He sees you and observes you, therefore, you do not disobey Him and contradict His command, He the Perfect and Most High.

This is the level of al-ihsaan and it is highest of the levels of the religion. Whoever reaches it has reached the highest of the levels of the religion. Before it is the level of eemaan, and before that is the level of al-Islaam.

The deen has a number of domains:

The first domain: al-Islaam. It is wide to such an extent that the hypocrite enters within it and is called a Muslim and is treated like the Muslims, because he has submitted to Islaam outwardly. So therefore, he enters within the domain of Islaam. And the person who is weak in eemaan [enters the domain of Islaam], but he has nothing from eemaan except a mustard seed of it.

The second domain: It is more restricted and more specific – the domain of al-eemaan. The hypocrite in belief does not enter into it whatsoever. Rather, only the people of eemaan enter into it, and they are two categories: those who are complete in eemaan and those who are deficient in eemaan. So, the sinful believer and dutiful believer both enter into it.

The third domain: It is more restricted than the second one – the domain of al-ihsaan. It just as the Prophet sallallaahu`alaihiwasallam made clear. No one will enter into it except the people of complete eemaan.

The Evidence for al-Ihsaan

والدليل قوله تعالى:

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

«Allaah is with those who fear Him and are dutiful to Him; and He is with those who are people of ihsaan.» [16:128]

وقوله تعالى:

And His saying, He the Most High:

«And place your reliance upon the All-Mighty, the Bestower of Mercy. He who sees you when you stand to pray. And who sees your movements along with those who pray along with you. Indeed! He is the All-Hearing, the All-Knowing.» [26:217-220]

وقوله تعالى:

And His saying, He the Most High:

«And you are not (O Muhammad sallallaahu`alaihiwasallam) engaged in any matter nor do you recite the Book of Allaah, – nor do you do any action (O people), except that We are witness in your deeds when you do them. And not even that which is of the weight of the tiniest ant is hidden from your Lord on the earth or in the heavens. Nor is there anything smaller than that or greater than it except that it is written in a Clear Book.» [10:61][47]

[47] This is the proof for the first level of al-ihsaan:

«Allaah is with those who fear Him and are dutiful to Him, and He is with those who are people of ihsaan.» [16:128]

The aayah proves that Allaah is with the people of ihsaan. They are those who worship Allaah as if they were seeing Him, so Allaah is with them in a specific sense of Ma`iyyah – the Ma`iyyah with regard to aiding, helping, and tawfeeq (guiding them to and granting them attainment of correctness).

And His saying, He the Most High:

«And place your reliance upon the All-Mighty, the Bestower of Mercy. He who sees you when you stand to pray. And who sees your movements along with those who pray along with you.» [26:217-219]

This is a proof for the second level. This is a proof for his saying [sallallaahu`alaihiwasallam]: «Then, He certainly sees you.»

«And place your reliance» Meaning: trust your affairs «to the All-Mighty, the Bestower of Mercy» He is Allaah, the Perfect and Most High.

«When you stand to pray» You stand for worship and the prayer.

«And who sees your movements along with those who pray along with you» He sees you whilst you are performing your rukoo` (bowing) and whilst you are performing your sajdah (prostration). He sees you in all the states of worship; standing, bowing, and prostrating. He, the Perfect and Most High, sees you.

«Indeed! He is the All-Hearing, the All-Knowing» The One who hears your sayings. The One who knows your sayings, He the Perfect and Most High.

And His saying, He the Most High:

«And you are not (O Muhammad sallallaahu`alaihiwasallam) engaged in any matter nor do you recite the Book of Allaah, – nor do you do any action (O people), except that We are witness in your deeds when you do them.» [10:61]

This is a proof for the second level.

«And you are not (O Muhammad sallallaahu`alaihiwasallam) engaged in any matter» This is an address to the Messenger sallallaahu`alaihiwasallam. In any affair from your affairs, from the affairs of worship or other than it – all of your actions and your movements – you will not be engaged in any affair at all.

«Nor do you recite from it (i.e. Book of Allaah)» Meaning: from Allaah, because the Qur`aan is from Allaah, the Mighty and Majestic. Or the pronoun could refer back to the affair, so the meaning would be: From the affairs which you are engaged in is recitation of the Qur`aan.

«Nor do you do (O people)» This is [an address] for all of the nation, for the Messenger sallallaahu`alaihiwasallam and other than him.

«Any action» Meaning: Any action from the actions, whether good or bad.

«Except that We are witness [in your deeds]» We are seeing you, observing you, and witnessing you. This is a proof for his saying sallallaahu`alaihiwasallam: «Then indeed, He sees you.»

«When you do them» You are carrying it out and you are doing it. So, this gives a proof for the second level from the levels of ihsaan, in that He, the Majestic and Most High, witnesses the action of every doer of an action. He, the Perfect and Most High, sees him, knows him, and observes him. Nothing is hidden from him.

«Nothing whatsoever in the earth or in the heavens is hidden from Allaah.» [3:5]

As for ihsaan between the servant and in the creation, then its meaning is: doing good to them and withholding from harming them. Such that you feed the hungry person, cloth the person without clothing, assist the needy person with your position, and that you intercede for the one who needs to be interceded for. You do that which is good with all the different aspects of good. You are hospitable to the guest and you are generous towards the neighbor. Nothing but good emanates from you towards the neighbor, and you withhold harming him. So, no harm comes from you towards him or towards anyone else. For from the people, there are who are such that nothing but harm comes from them, and from the people, there are those whom harm and good comes. And from the people, there are those whom nothing but good comes from them. This is the highest of the levels.

Doing good towards the people and withholding harm from them is ihsaan (good and fine treatment) towards the people:

«Do good. Allaah loves al-Muhsineen (the doers of good).» [2:195]

Even towards the animals, it is obligatory that you treat them well and make available for them whatever they need and that you withhold harming them and that you are gentle with them. This is from ihsaan towards the animals. Even a person who is going to be rightfully executed, you should not torture him, rather, you should execute him in a fine and tranquil manner. A person who is obligatory to execute, and someone it is obligatory to carry a hadd (prescribed punishment) upon, then it is carried out upon him with gentleness. There is to be no mutilation, no torture, and no beating to death.

He sallallaahu`alaihiwasallam said:

»إن الله كتب الإحسان على كل شيء ، فإذا قتلتم فأحسنوا القتلة ، وإذا ذبحتم فأحسنوا الذبح«

«Allaah has obligated ihsaan with regard to everything. So, when you kill, then kill in a fine manner. And when you slaughter an animal, then slaughter in a good manner.»[1]

So, [the principle of ihsaan applies] to execution or other than it from that which necessitates prescribed punishment.

«When you slaughter» Meaning: when you slaughter animals which are to be eaten, then slaughter in a fine manner:

»وليحد  أحدكم شفرته ، وليرح ذبيحته«

«Let one of you sharpen his knife and give relief to the animal which he is slaughtering.»

Therefore, you are to treat with ihsaan even the animals. Allaah forgave the prostitute woman from the People of Israaeel on account that she gave a drink of water to a dog which had its tongue hanging out from thirst. So, she gave it water to drink and Allaah thanked her for that and forgave her, her sin.[2] This is a tremendous sin and it is prostitution, meaning: zinaa (fornication). But Allaah forgave her on account of that – because she treated the thirsty animal in a fine manner.

So how about something other than a dog? If you were to treat a hungry person from the Muslims with ihsaan, or from the descendents of Aadam, even if he is a disbeliever – if you were to treat him well, then Allaah, the Majestic and Most High will thank you for that fine treatment. He, the Most High, said:

«Do good. Allaah loves al-Muhsineen (the doers of good).» [2:195]

The third type: It is perfection of the action. Whatever action you do, it is obligatory that you perfect it and not so that it should be said: “So-and-so has done such-and-such very well.” There occurs in the hadeeth:

»إن الله يحب إذا عمل أحدكم عملا أن يتقنه«

«Allaah loves that one when one of you does an action that he perfects it.»[3]

[1] Reported by Muslim no. 1955 as a hadeeth of Shaddaad bin Aws, radiyallaahu `anhu.

[2] Refer to al-Bukhaaree no. 3467, Muslim no. 2245 as a hadeeth of Aboo Hurayrah, radiyallaahu `anhu.

[3] Reported by al-Bayhaqee in Shu`ab al-Eemaan 4/334 no. 5313 and no. 5314 from a hadeeth of `Aa.ishah, radiyallaahu `anha. [Declared hasan (good) by Shaikh al-Albaanee in Saheeh al-Jaami`. He spoke about it in Silsilatul-Ahaadeeth as–Saheehah no. 1113].

Source : Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan | Translated by Dawud Burbank rahimahullaah.

Authentic Adhkaar (Remembrance) after the Obligatory Salaah (Prayer) – Dawud Burbank

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Dhikr #1

Dhikr After Obligatory Prayer - Dawud Burbank - 01

(1) MUSLIM reported (no. 591): “Daawood ibn Rushayd narrated to us: alWaleed narrated to us : from al-Awzaa`ee: from Aboo Ammaar-his name is Shaddaad ibn `Abdillaah: from Aboo Asmaa. : from Thawbaan who said: “When Allaah’s Messenger (صلى الله عليه و سلم) finished his Prayer he would seek forgiveness three times, and say:

اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام

[O Allaah You are the Flawless One, and from You comes peace and security.
Blessed are You, Possessor of Majesty and Honour].”

al-Waleed said: So I said to al-Awzaa`ee: ‘How is seeking forgiveness done?’

He said: “You say : “… أَسْـتَغْفِرُ الله  أَسْـتَغْفِرُ الله ”

(I seek Allaah’s forgiveness, I seek Allaah’s forgiveness….)”.

-The wording of the four ‘Sunan’ in a hadeeth of `Aa.ishah- radiyallaahu `anhaa-(declared authentic by Shaikh al-Albaanee) is:

اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام

[O Allaah You are the Flawless One, and from You comes peace and security.
Exalted are You, O Possessor of Majesty and Honour].

Dhikr #2

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(2) AL-BUKHAAREE reported (no.844): “Muhammad ibn Yoosuf narrated to us, saying: Sufyaan narrated to us: from `Abdul-Malik ibn `Umayr: from Warraad-the scribe of al-Mugheerah ibn Shu`bah who said: al-Mugheerah dictated to me in a letter to Mu`aawiyah that the Prophet (صلى الله عليه و سلم) used to say after every Obligatory Prayer:

La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa ‘ala kulli shayin qadeer, allahumma la mani’a lima a’tayt, wa la mu’tiya lima mana’t, wala yanfa’u thal-jaddi minkal-jad

None has the right to be worshipped except Allaah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. O Allaah no one can hold back what You give, and no one can give what You hold back, and no one’s riches can benefit them against You.”

Dhikr #3

Dhikr After Obligatory Prayer - Dawud Burbank - 03

(3) MUSLIM reported (no.594): “And Muhammad ibn `Abdillaah ibn Numayr narrated to us: My father narrated to us: Hishaam narrated to us: from AbuzZubayr who said: “Ibn az-Zubayr used to say at the end of every Prayer when he had given the Salutation:

La ilaha illal-lah, wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa ‘ala kulli shayin qadeer. la hawla wala quwwata illa billah, la ilaha illal-lah, wala na’budu illa iyyah, lahun-niAAmatu walahul-fadl walahuth-thana-ol- hasan, la ilaha illal-lah mukhliseena lahud-deen walaw karihal-kafiroon.

[None has the right to be worshipped except Allaah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. There is no change and no ability except with (the Aid of) Allaah. None has the right to be worshipped except Allaah, and we do not worship except Him. All blessings are from Him and all favour is from Him, and fine praise is for Him. None has the right to be worshipped except Allaah, we make the Religion purely and sincerely for Him-even though the Disbelievers detest that],

and he said: “Allaah’s Messenger (صلى الله عليه و سلم) used to repeat these words after every Prayer.”

Dhikr #4

Dhikr After Obligatory Prayer - Dawud Burbank - 04

(4) (a) Saying: ‘Subhaanallaah’, ‘al-hamdu lillaah’, and ‘Allaahu Akbar’- thirty three times each after every Prayer.
[al-Bukhaaree (no. 843) and Muslim (no. 595) from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]

or (b) Saying: ‘Subhaanallaah’ -thirty-three times, ‘al-hamdu lillaah’ -thirty-three times, and ‘Allaahu akbar’ -thirty-four times-after every Prayer. [Reported by Muslim (no. 596) from a hadeeth of Ka`b ibn `Ujrah-radiyallaahu `anhu]

or (c) Saying: ‘Subhaanallaah’ -thirty-three times, ‘al-hamdu lillaah’ -thirty-three times, and ‘Allaahu akbar’ -thirty-three times- and then: لا إلهَ إلاّ اللّهُ وَحْـدَهُ لا شريكَ لهُ، لهُ الملكُ ولهُ الحَمْد، وهُوَ على كُلّ شَيءٍ قَـدير
whoever does so after every Prayer then his sins will be forgiven even if they are like the foam of the sea.
[Reported by Muslim (no.597) from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]

or (d) Saying: ‘Subhaanallaah’ -twenty-five times, ‘al-hamdu lillaah’ -twenty-five times, ‘Allaahu akbar’ -twenty-five times ‘Laa ilaaha illallaah’ -twenty-five times
[Reported by an-Nasaa.ee (no. 1350) from a hadeeth of Zayd ibn Thaabit-radiyallaahu `anhu and declared ‘Saheeh’ by Shaikh al-Albaanee-rahimahullaahu.]

or (e) ) Saying: ‘Subhaanallaah’ -ten times, ‘al-hamdu lillaah’ -ten times, ‘Allaahu akbar’ -ten times.
[Reported by al-Bukhaaree (no.6329)-from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]

Dhikr #5

Dhikr After Obligatory Prayer - Dawud Burbank - 05

(5) ABOO DAAWOOD reported (no. 1522): “ `Ubaydullaah ibn `Umar ibn Maysarah narrated to us: `Abullaah ibn Yazeed al-Muqri. narrated to us: Haywah ibn Shurayh narrated to us, saying: I heard `Uqbah ibn Muslim say: Aboo `Abdir-Rahmaan al-Hubulee narrated to me: from as-Sunaabihee: from Mu`aadh ibn Jabal: that Allaah’s Messenger (صلى الله عليه و سلم ) took hold of his hand and said:

<>
So he said: << I counsel you, O Mu`aadh: Do not leave off saying at the end of every Prayer:

اللّهُـمَّ أَعِـنِّي عَلـى ذِكْـرِكَ وَشُكْـرِك ، وَحُسْـنِ عِبـادَتِـك

[O Allaah help me upon remembrance of You, giving thanks to You, and worshipping You in a fine manner].>>

And Mu`aadh counselled as-Sunaabihee with that, and as-Sunaabihee counselled Aboo `Abdir-Rahmaan with it.”

[Shaikh al-Albaanee-rahimahullaah-said in ‘Saheeh Sunan Abee Daawood’ (no. 1362): “ I say: Its chain of narration is ‘Saheeh’ and it was declared ‘Saheeh’ by Ibn Khuzaymah and Ibn Hibbaan (2017)…

And the hadeeth is reported by Ahmad (5/244-245), Ibn Khuzaymah in his ‘Saheeh’ (751), and likewise Ibn Hibbaan (no. 2345), and Aboo Nu`aym in ‘al-Hilyah’ (1/241 & 5/130) through other chains from `Abdullaah ibn Yazeed al-Muqri… with it, and they add: “And Aboo `Abdir-Rahmaan counselled `Uqbah ibn Muslim.” And Aboo Nu`aym added: “And `Uqbah counselled Haywah, and Haywah counselled Aboo `Abdir-Rahmaan al-Muqri., and Aboo `Abdir-Rahmaan al-Muqri., counselled Bishr ibn Moosaa, and Bishr ibn Moosaa counselled Muhammad ibn Ahmad ibn al-Hasan, and Muhammad ibn Ahmad al-Hasan counselled me.

Aboo Nu`aym-rahimahullaah said: “And I counsel you (all) with it.” I say: This hadeeth is from the famous hadeeth reported with a serial chain, mentioning love, and I was given ijaazah to narrate it by the virtuous Shaikh Raaghib at-Tabbaakhrahimahullaah, and he narrated it to me… and he reported its isnaad in this manner mentioning love at each stage of the chain.]

Dhikr #6

Dhikr After Obligatory Prayer - Dawud Burbank - 06

(6) AT-TIRMIDHEE reported (no.2903): “Qutaybah narrated to us, saying: Ibn Lahee`ah narrated to us: from Yazeed ibn Abee Habeeb: from `Alee ibn Rabaah: from `Uqbah ibn `Aamir who said: “Allaah’s Messenger (صلى الله عليه و سلم) commanded me to recite the two Soorahs of seeking refuge (alMu`awwidhatayn) at the end of every Prayer..” [Declared ‘saheeh’ by Shaikh al-Albaanee-rahimahullaah.]

Dhikr #7

Dhikr After Obligatory Prayer - Dawud Burbank - 07

(7) AN-NASAA.EE reported in ‘`Amalul-Yawm wal-Laylah’ (no. 100): “alHusayn ibn Bishr related to us in Tarsoos-we wrote from him, saying: Muhammad ibn Himyar narrated to us, saying: Muhammad ibn Ziyaad narrated to us: from Aboo Umaamah who said: Allaah’s Messenger (صلى الله عليه و سلم) said:<> [Shaikh al-Albaanee declared the hadeeth ‘Saheeh’ in ‘as-Saheehah’ (no. 972)].

Dhikr #8

Dhikr After Obligatory Prayer - Dawud Burbank - 08

(8) AL-BUKHAAREE reported (no. 2822): “Moosaa ibn Ismaa`eel narrated to us: Aboo `Awaanah narrated to us: `Abdul-Malik ibn `Umayr narrated to us, saying: I heard `Amr ibn Maymoon al-Awdee say: Sa`d used to teach his sons these words, just as a teacher teaches boys to write, and he used to say that Allaah’s Messenger (صلى الله عليه و سلم) would seek refuge (with Allaah) from them at the end of the Prayer:

Allahumma innee a’oothu bika minal-jubn, wa-a’oothu bika min an oradda ila arthalil- ‘umur, wa-a’oothu bika min fitnatid-dunya wa wa-a’oothu bika min ‘athabil-qabr.

[O Allaah! I seek Your refuge from cowardice, and I seek Your refuge from being brought back to senile old age, and I seek Your refuge from the trials of the world, and I seek your refuge from the punishment of the grave]

So I narrated it to Mus`ab and he affirmed it.”

Dhikr #9

Dhikr After Obligatory Prayer - Dawud Burbank - 09

(9) AN-NASAA.EE reported (no. 1347): `Amr ibn `Alee related to us, saying: Yahyaa narrated to us: from `Uthmaan ash-Shahhaam: from Muslim ibn Abee Bakrah who said: My father used to say at the end of the Prayer:

[O Allaah! I seek Your refuge from Unbelief, and poverty, and the punishment of the grave].

So I used to say it, so my father said: “Who did you take this from?” So I said: “From you!” He said: “Allaah’s Messenger (صلى الله عليه و سلم ) used to say it at the end of the Prayer.”

[Shaikh al-Albaanee said: “Its isnaad is ‘Saheeh’”]

Dhikr #10

Dhikr After Obligatory Prayer - Dawud Burbank - 10

(10) IBNUS-SUNNEE reported in `Amalul-Yawm wal-Laylah’ (no. 116), and AT-TABARAANEE in ‘al-Kabeer’ (nos.7811 & 7893) (& 7982)… from Aboo Umaamah-radiyallaahu `anhu-who said:

“I never drew near to Allaah’s Messenger (صلى الله عليه و سلم ) at the end of an obligatory or optional Prayer except that I heard him saying:

[O Allaah forgive me all of my sins and shortcomings. O Allaah raise me and restore me, and guide me to righteous deeds and manners; no one can guide to that which is righteous from them, nor repel that which is bad from them besides You].”

[Declared ‘hasan’ (i.e. due to supporting narrations) by Shaikh al-Albaanee in ‘SaheehulJaami`’ (no. 1266) and Shaikh Saleem al-Hilaalee in ‘Saheeh Kitaabil-Adhkaar’ (189/154).]

Dhikr #11

Dhikr After Obligatory Prayer - Dawud Burbank - 11

(11) AN-NASAA.EE reported [Book of ‘Sahw’ (Forgetfulness)]:Chapter (87): Another type of dhikr after the Salutation (no.1344):

“Muhammad ibn Ishaaq as-Saaghaanee related to us, saying: Aboo Salamah alKhuzaa`ee-Mansoor ibn Salamah narrated to us, saying: Khallaad ibn Sulaymaan narrated to us, saying Aboo Salamah said: and he was on e of those who were fearful: From Khaalid ibn Abee `Imraan: from `Urwah: from `Aa.ishah: that when Allaah’s Messenger (صلى الله عليه و سلم) had sat in a gathering or prayer he would say some words. So `Aa.ishah asked him about the words, so he said:

<

[I declare You free of all imperfections, O Allaah, and all praise is for You. I seek Your forgiveness and turn in repentance to You.].”

[Shaikh al-Albaanee-rahimahullaah-declared it ‘Saheeh’.]

—

[Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah]

Click the below link to read or download PDF

Authentic Adhkaar (Remembrance) after the Salaah (Prayer) – Dawud Burbank [PDF]

—

Sharh Usool ath-Thalaathah – Shaykh Fawzan | Dawud Burbank [Audio|En]

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

Audio Lessons (MP3)

01 – 02. – 03 –  04 – 05 – 06 – 07 – 08 – 09 – 10
11 – 12 – 13 – 14 – 15 – 16 – 17 – 18 – 19 – 20
21 – 22 – 23 – 24 – 25 – 26 – 27 – 28 – 29 – 30
31 – 32 – 33 – 34 – 35 – 36 – 37 – 38 – 39 – 40
41 – 42 – 43 – 44 – 45 – 46 – 47 – 48 – 49 – 50

Transcribed Audio Lessons (PDF)

01 – 02 – 03 – 04 – 05 – 06 – 07 – 08 – 09 – 10
11 – 12 – 13 – 14 – 15 – 16 – 17 – 18 – 19 – 20
21 – 22 – 23 – 24 – 25 – 26 – 27 – 28 – 29 – 30
31 – 32 – 33 – 34 – 35 – 36 – 37 – 38 – 39 – 40
41 – 42 – 43 – 44 – 45 – 46 – 47 – 48 – 49 – 50

Posted with Permission from late Abu Talha Dawud Burbank rahimahullaah
Audio and Transcripts Courtesy: ittibaa.com

The following clips are extracted from these series:

The Fundamentals Of Belief – An abridgement of ‘The Three Fundamentals’

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An abridgement of ‘The Three Fundamentals’ (‘Thalaathatul-Usool’), entitled ‘Talqeen Usoolil- ‘Aqeedah lil-‘Aammah’ (Instruction in the fundamentals of Belief for the common people)

By Shaikhul-Islaam Muhammad ibn `Abdil-Wahhaab-rahimahullaah

Click the below link to read or download the article

The Fundamentals Of Belief – An abridgement of The Three Fundamentals [PDF]

How to perform the Umrah – AbuTalha Dawood Burbank [Audio|En]

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Listen / Download Mp3 Here (Time 1:34:30)

Based on the book by Sh al-Albaanee rahimahullaah

 

Morning and Evening supplications – Abu Talhah Dawood Burbank

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Morning and Evening supplications – Abu Talhah Dawood Burbank [PDF]

 

Study Notes on the Sciences of Hadeeth – Dawud Burbank

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Prepared by Abu Talhah Dawud Burbank rahimahullaah

The Fundamentals of Takhreej and the study of Chains of Narration  [PDF]
Notes extracted from the book of Dr. Mahmood at-Tahhaan

Abbreviations Used by Al-Hafiz ibn Hajr in ‘Taqreeb ut Tahdheeb’ [PDF]

Al-Hafiz Ibn Hajr’s Grades of Narrators [PDF]

 

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