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By Time. Mankind is Certainly in Loss – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 04 – Part B & Lesson 05 
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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—

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

And the Proof is He the Most High’s saying:

وَالْعَصْرِ
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]11

[11]:

It is obligatory that you learn these four matters in detail – is there any proof for what the Shaikh has said? That it is obligatory upon us to learn these four matters, and he has promised us that he will not say anything except with a proof, so where is the proof? The proof upon that is His saying, He the Most High,

Bismillaahirrahmaanirraheem

By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]

“Except for those who have eemaan”, this is the first matter: knowledge, because eemaan cannot be except through knowledge, which is awareness of Allaah the Mighty and Majestic, awareness of His Prophet and awareness of the religion of Islaam with the proofs.

The second matter: “And they perform the righteous deeds”, this is action upon the knowledge.

The third matter: “And they enjoin each other with the truth”, this is calling to the knowledge and action.

The fourth matter: “And they enjoin each other with patience”, upon harm in the path of calling to knowledge and action.

So His saying, He the One free of all imperfections:

وَالْعَصْرِ

By Time. [103:1]

The, “Waw”, is the waw-ul-qasm (the ‘waw’ of an oath). And Al-‘Asr is a noun upon which an oath is sworn and it is majroor, and the sign that it is majroor is that it has a kasrah upon it. And what is meant is Time and a time period.

Allaah, the Most High, swears by a time period and by Time, and it is something created. And Allaah, the Majestic and Most High, swears by whatever He wishes from the creation, but the creation may not swear an oath except by Allaah. And Allaah does not swear an oath except by something which has importance, and which contains a Sign from His Signs, He the Perfect and Most High. So this Time, contains a lesson and has importance, and therefore Allaah swore an oath by Time, and He swore by the night when it covers, and He swore an oath by the daytime brightness.

But as for the creation, then he may not swear an oath except by Allaah. And it is not permissible for us to swear an oath by other than Allaah. He sallallaahu’ alaihi wa sallam said:

“Whoever swears an oath by other than Allaah, then he has committed unbelief or he has committed shirk.”[1]

And he said: 

“Whoever is going to swear an oath, then let him swear by Allaah or let him keep silent.”[2]

So Allaah swears by whatever he wishes and he does not swear except by something which has importance and which contains a lesson, so what is the lesson here in this Time? The lessons are tremendous, the succession of the night and the day, and how they interchange and take from each other, this one taking from that one, and that one taking from this one, and they succeed each other in this amazing ordered manner which does not vary or alter.

This is a proof for the Ability of Allaah the Perfect and Most High. And then, whatever occurs within this Time from events and catastrophies and calamities and from favours and blessings and good things, and whatever occurs within this Time, this is from the lessons. And likewise because night and day are an arena for righteous action to be performed in. He the Most High said:

 .. وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً 

And He (Allaah) is the One who made the night and the day to follow each other in succession … 

Meaning they follow each other in succession, this one follows on from this one.

لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا ..

… for whoever wants to be reminded of Allaah or whoever wants to give thanks for Allaah’s favours. [25:62]

And in some of the recitations of this aayah, it occurs:

… for the one who wants to remember Allaah … [25:62]

So the night and the day are a tremendous bounty to be earned for a person who utilizes them in obedience to Allaah the Mighty and Majestic, and the arena for action is the night and the day, you have nothing else besides the night and the day, they are the arena for action and for good and pure earning for this world and the hereafter. So in the night and the day there are lessons and there are benefits, so therefore Allaah swore an oath by Time.

What is this oath sworn upon? It is His saying:

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

Mankind is certainly in loss. [103:2]

It (Mankind) means all of the descendants of Aadam, He did not exclude anyone, neither the kings nor the leaders, nor the rich people nor the poor people, nor the free people nor the slaves, nor the males nor the females. So, “Al-”, in, “Al-Insaan”, is for istighraaq – to make the word all-inclusive. All of the descendants of Aadam are in loss, meaning they will be in loss and destruction if they waste this precious Time, and they utilize it in disobedience to Allaah and in doing that which will harm them.

And this Time which is very cheap with many people, time seems prolonged for them, they become weary and bored, and they say, “We want to kill some time”. So they bring amusements, or they travel abroad to spend a holiday and just to spend some time somewhere, or they laugh and joke to use up time. So those people, they use it up and waste it – then it will be loss and regret upon them on the Day of Resurrection. And it could be the source of their true happiness, if only they took care of it.

So all of the descendants of Aadam are in loss and destruction, except for those who have the four qualities which are: knowledge and action and calling to Allaah and having patience upon any harm which the person meets. So whoever has these four qualities will be saved from this loss.

And having eemaan in Allaah is not possible except through having knowledge, which is knowledge and awareness of Allaah.

وَعَمِلُوا الصَّالِحَاتِ 

And they perform the righteous and correct deeds [103:3] 

Meaning they perform the righteous deeds from the obligatory duties and the recommended duties. So they utilize their time in performing the righteous deeds in that which will benefit them in their religion and in their worldly life, for even worldly action contains good and can contain reward if it is done with the intention of using it as an aid upon obedience. So how about action for the hereafter. So what is important is that you do not waste the time, rather you use it in something which will be to your advantage and benefit you.

وَتَوَاصَوْا بِالْحَقِّ

And they enjoin each other with the truth [103:3]

They command the good and they forbid the evil and they call to Allaah the Mighty and Majestic and they teach beneficial knowledge and they propagate knowledge and good amongst the people. They become callers to Allaah the Mighty and Majestic.

وَتَوَاصَوْا بِالصَّبْرِ

And they enjoin each other with having patience. [103:3]

They have patience upon whatever strikes them. As–Sabr in the language means restraining, and what is meant by it here is restraining oneself upon obedience to Allaah. And it is of three types:

  • The first one is: Patience upon obedience to Allaah.
  • The second one is: Patience in keeping away from those things which Allaah has forbidden.
  • The third one is: Having patience with those things which Allaah has Pre-decreed to occur.

So the first: patience upon obedience to Allaah, because the person’s soul desires laziness and desires relaxation, so therefore a person must force it to have patience upon obedience and upon the prayer and upon fasting and upon jihaad in Allaah’s cause even though it may dislike these matters, he should cause it to have patience and he should restrain it on obedience to Allaah.

And the second: patience in keeping away from those things Allaah has made forbidden. The soul desires forbidden things and desires. It inclines towards them and is attracted to them, so therefore the person must bind it and restrain it away from the forbidden things, and this requires patience, and it is not easy to prevent the soul from desires and forbidden things. Whoever does not have patience, then his soul will overcome him and incline towards forbidden things.

The third is: having patience with the painful things which Allaah has decreed, the calamities which strike a person, from the death of a close relative or loss of wealth or illness which befalls a person, he must have patience upon the pre-ordainment and pre-decree of Allaah and he should not become vexed and he should not become angry, rather he should restrain the tongue from wailing and forbidden lamenting and from displaying anger and he should withhold himself from vexation and he should withhold his limbs from striking the cheeks and from tearing the front-opening of the garments. This is patience upon calamities.

As for faults, then he should not have patience upon them, rather he should repent to Allaah and flee away from them. However, with regard to calamities which are not something which you yourself have done, rather they are from Allaah the Mighty and Majestic, He has decreed that they will occur to you as a test and a trial or as a punishment for you for sins which you have committed just as there occurs in His saying the Most High:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

And whatever calamity strikes you then it is on account of the sins which your hands have committed and Allaah pardons and does not punish, a great deal. [42:30]

So if a calamity strikes the Muslim in his self or in his wealth or in his children or his close relative or one of his brothers from the Muslims, then it is upon him to have patience and to await reward. He, the Most High, said:

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

Those who, when a calamity strikes them they say, “Indeed we belong to Allaah and we will certainly be returning to Him”. Those people, upon them is praise from their Lord and mercy, and they are the ones who are guided. [2:156-157] 

This is patience, and from that is having patience upon harm which comes in calling to Allaah the Mighty and Majestic, for that is from the calamities. So it is upon you to have patience upon whatever you meet from harm upon the path of good. And do not turn away from doing good, because some people wish to do good, however, if something which he dislikes faces him he then says, “It is not obligatory upon me to enter myself into these matters”. Then he abandons teaching if he is a teacher, he abandons calling to Allaah, he abandons giving the khutbah if he is a khateeb (one who gives the khutbah in a mosque), he abandons leading the prayer in the mosque, he abandons commanding the good and forbidding the evil – this person has not had patience upon the harm which came to him.

And if you are upon error, then it is upon you to turn back to the truth and to correctness, but if you are upon  something true and you have not erred, then it is upon you to have patience and to await and expect reward and to be aware and to feel that this is in the cause of Allaah the Mighty and Majestic and that you will receive reward for it, and that you remember the harm which occurred to the Prophets ‘alaihimussalaatu wassalaam and how they had patience and how they strove and fought in Allaah’s cause, until Allaah the Mighty and Majestic gave them victory.

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

قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: لَوْ مَا أَنْزَلَ اللهُ حُجَّةً عَلَى خَلْقِهِ إِلاَّ هَذِهِ السُّوْرَةَ لَكَفَتْهُمْ

Ash-Shaafi‘ee rahimahullaah said: “If Allaah had not sent down any proof upon his creation except this soorah, then that would have sufficed for them.”12

[12]:

His saying, “Ash-Shaafi‘ee”: He is the Imaam Muhammad ibn Idrees Ash-Shaafi‘ee and Ash-Shaafi‘ee is an ascription to his great great grandfather who was called Shaafi‘, and he was from Quraish from Banul-Muttalib. He died in the year 204 H, and he was one of the four Imaams. And he said this saying, because Allaah has made clear in this soorah the reasons for wretchedness and the means for true happiness and success.

So the means for true happiness and success is that the person has these four characteristics: knowledge, and action, and calling, and having patience upon harm in the cause of Allaah the Most High. So Allaah’s proof is established upon His creation through this soorah. Allaah the Perfect says to them – I have made clear to you the means for true happiness in this short and brief soorah.

And the Qur’aan, all of it, and the Sunnah are details for these four matters. However, this soorah has made clear the means to true happiness and success in general terms, through it the proof has been established upon the creation, and the texts of the Qur’aan and the Sunnah give the details and clarify these four matters. And the speech of Ash-Shaafi‘ee does not mean that this soorah is sufficient for mankind, even if Allaah had not sent down anything else. But rather it has established the proof upon them, because Allaah has made clear in it the means to true happiness and the reasons for total wretchedness, so on the Day of Resurrection no-one can say, “I did not know the means to true happiness and I did not know the reasons leading to total wretchedness”, when he has read this brief and short soorah.

Footnotes

[1] Reported by Aboo Daawood and At-Tirmidhee from a hadeeth of Ibn ‘Umar radiyallaahu ‘anhumaa [Al-Albaanee – saheeh].

[2] Reported by al Bukhaaree as hadeeth 6108 and by Muslim as hadeeth 1646/3 as a hadeeth also of Ibn ‘Umar radiyallaahu ‘anhumaa.

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

Calling to the Knowledge & Having Patience upon any Harm encountered – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 04 – Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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—

Calling to the Knowledge

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

الثَّالِثَةُ: الدَّعْوَةُ إِلَيْهِ  

The third is calling to it.9

[9]:

His saying, “Calling to it”: meaning, it is not sufficient that a person learns knowledge and acts himself and does not call to Allaah the Mighty and Majestic. Rather he must call and invite others so that he benefits himself and benefits others, and because this knowledge is something he is entrusted with, it is not your personal property which you can hoard away and withhold from the people, when the people are in need of it. So what is obligatory upon you is to convey it and to explain it and to call the people to good. This knowledge, which Allaah has given you the task of carrying, is not an endowment for your benefit alone, rather it is for you and for others besides you, so do not keep it to yourself and prevent the people from benefiting from it. Rather it is essential that you convey it and you must clarify it to the people. He the Most High said:

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ

And when Allaah took the solemn agreement from those who were given the scripture, you must make it clear to the people and not conceal it [3:187]

This is a solemn agreement which Allaah took from the ‘ulemaa (people of knowledge) that they would make clear to the people that which Allaah has taught them, in order that the good should spread, and to bring the people out from the depths of darkness into light, and this was the work of the Messengers and of those who followed them. He the Most High said:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Say: “This is my way, I call to Allaah upon clear knowledge, I and those who follow me, and Perfect is Allaah and I am not from the people of shirk (those who associate others with Allaah).” [12:108] 

This is the way of Messenger sallallaahu’alaihiwasallam and the way of his followers: knowledge, and action and calling to Allaah the Mighty and Majestic. So whoever does not call, and he has the ability to call, and he has knowledge and he conceals it, then he will be given a bridle of fire on the Day of Resurrection as occurs in the hadeeth.[1]

[1] Reported by Aboo Daawood and At-Tirmidhee and Ibn Maajah from a hadeeth of Aboo Hurayrah who said: Allaah’s Messenger sallallaahu’alaihiwasallam said,

“Whoever is asked about knowledge and he conceals it, then Allaah will give him a bridle of fire on the Day of Resurrection”.

[Al-Albaanee declared this hadeeth hasan saheeh].

And Ibn Maajah reports a longer wording from Aboo Sa‘eed Al-Khudree … [declared very weak by Al-Albaanee].

Having patience upon harm which is encountered whilst carrying this out.

 الرَّابِعَةُ: الصَّبْرُ عَلَى الأَذَى فِيهِ 

 The fourth is having patience upon any harm encountered whilst carrying it out.10

[10]:

His saying, “Having patience upon any harm encountered whilst carrying it out”: it is known that whoever calls the people, and commands the good and forbids the evil, then he will be exposed to harm from the evil-doers, because many of the people do not want good, rather they want desires and forbidden things and false whims, so when someone comes who calls them to Allaah and who deters them away from their desires, then there will certainly be a reaction from them either in speech or in action. So what is obligatory upon whoever calls to Allaah and desires the Face of Allaah is that he should have patience upon the harm, and he should persist in calling to Allaah, and his example in that regard will be the Messengers ‘alaihimussalaatu wassalaam, and the best of them and their seal is Muhammad sallallaahu ’alaihi wasallam.

What did he encounter from the people, how much harm did he suffer in sayings and actions? They said he was a sorcerer and a liar, and they said he was a madman. They said those sayings about him which Allaah the Mighty and Majestic has mentioned in the Qur’aan. And they harmed him with physical harm, they threw stones at him until his heels ran with blood sallallaahu ’alaihi wasallam when he called them to Allaah the Mighty and Majestic. And they threw the after-birth of camels on his back whilst he was making prostration by the Ka‘bah, and they threatened to kill him and they tried to intimidate him, and in the battle of Uhud, there occurred to him and to his Companions that which occurred ‘alaihissalaatu wassalaam – they broke his lateral incisor tooth and they wounded his head sallallaahu ’alaihi wasallam and he fell into a ditch, and he was the Prophet of Allaah – all of this was harm in calling to Allaah the Mighty and Majestic. However he had patience and he bore it and he was the most excellent one of the creation ‘alaihissalaatu wassalaam. So therefore whoever carries out this call will certainly face harm in accordance with the level of his eemaan and his call, however it is upon him to have patience as long as he is upon the truth, then he should have patience and bear it, for he is in Allaah’s cause, and whatever harm befalls him then it will be reward from Allaah the Perfect and Most High, upon the scale of his good deeds.

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

Acting upon the Knowledge – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 03 – Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

—

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

 الثَّانِيَةُ: العَمَلُ بِهِ   

The second: Action upon it.8

[8]:

His saying, “Action upon it”: meaning upon the knowledge, since it is not sufficient that a person teaches and learns, rather he must act upon his knowledge. So knowledge without action is just a proof against the person, so knowledge will not be beneficial except with action. As for the person who has knowledge, and he does not act upon it, then he is one upon whom is Anger, because he knows the truth, but he abandons it upon knowledge and insight.

And the poet says:

The scholar who does not act upon his knowledge,
                        Will be punished before the worshippers of idols 

And this is mentioned in the noble hadeeth:

إن من أول من تسعر ﺑﻬم النار يوم القيامة ، عالم لم يعمل بعلمه 

“That from the first of those for whom the Fire will be made to blaze on the Day of Resurrection will be a scholar who does not act upon his knowledge”.[1]

Knowledge is joined to action, and action is the fruit of knowledge, so knowledge without action is like a tree without fruit, there is no benefit in it, and knowledge was sent down to bring about action.

Just as action without knowledge will be an affliction and misguidance for its person. If a person acts without knowledge, then his action will be affliction and a burden upon the person. He sallallaahu ’alaihi wasallam said:

من عمل عملا ليس عليه أمرنا فهو رد

“Whoever does an action which our affair is not in accordance with, then it will be rejected”.[2]

And therefore we read in Al-Faatihah in every rak’ah:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

Guide us upon the straight path, the path of those whom You have favoured, not those upon whom is Your Anger, nor those who are astray. [1:6-7] 

So Allaah called those people who act without knowledge those who are astray; and those people who have knowledge, but do not act upon it as being those upon whom is Anger. So let us be attentive to that, because it is very important.

Footnotes:

[1]  A similar hadeeth is reported by At-Tirmidhee, and it is part of a long hadeeth, and it contains the wording, “Those three people will be  the first of the creation for whom Allaah will make the Fire blaze on the Day of Resurrection”, from a hadeeth of Aboo Hurayrah radiyallaahu ‘anhu.

[However the wording of the hadeeth mentions three men, who will be the first for whom the Fire will blaze – “So the first of these men will be a person who gathered the Qur’aan…”. Al-Albaanee declares this hadeeth saheeh]

[2]  Reported by al-Bukhaaree in disconnected form as hadeeth 7350, and reported by Muslim as hadeeth 1718/18 from a hadeeth of ‘Aa’ishah radiyallaahu ‘anhaa. And also reported by al-Bukhaaree in connected form as hadeeth 2697 and Muslim as hadeeth 1718/17 from ‘Aa’ishah radiyallaahu ‘anhaa, that she said, Allaah’s Messenger sallallaahu ’alaihi wasallam said, “Whoever introduces into this affair of ours that which is not from it will have it rejected”.

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

Knowledge of Allaah, His Prophet and the Deen, with the Proofs – Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 03 – Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

—

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

وَهُوَ مَعْرِفَةُ اللهِ ،  وَمَعْرِفَةُ نَبِيِّهِ   

 And it is knowledge and awareness of Allaah and knowledge of His Prophet5

[5]:

His saying, “And it is knowledge and awareness of Allaah”: How does the servant come to have knowledge and awareness of his Lord? He knows of Him through His Signs and His created things, so from His Signs are the night and the day, and from those things which He has created are the sun and the moon, as will be explained later on inshaa’ Allaah.

He knows of Allaah by means of His Aayaat-ul-Kawneeyah (Signs within the creation) and His Aayaat-ul-Qur’aaneeyah (The aayahs of His Qur’aan). If he recites the Qur’aan, then He knows that Allaah the Perfect and Most High – He is the One who created the heavens and the earth and that He is the One who made subservient whatever is within the heavens and the earth, and that He is the One who gives life and gives death, and that He has full Ability over everything, and that He is Ar-Rahmaan the Extremely Merciful One, and Ar-Raheem the One Who bestows mercy. So the Qur’aan provides knowledge and awareness of Allaah, the Mighty and Majestic, and that He is the One Who bestowed all favours upon us, and that He is the One who created us and gives us provision, so if you recite the Qur’aan, then you will know your Lord, the Perfect and Most High, by way of His Names and His Attributes and His Actions.

And if you look into the creation, then you will know and be aware of your Lord, the Perfect and Most High – that He is the One Who created this creation, and who made this creation subservient, and Who caused it to proceed by His Wisdom and His Knowledge – He the Perfect and Most High; this is knowledge of Allaah, the Mighty and Majestic.

His saying, “And knowledge of His Prophet”: he is Muhammad sallallaahu ’alaihi wa sallam, because he was the one who conveyed the message from Allaah, the Mighty and Majestic, he is the intermediary between us and Allaah, the Mighty and Majestic, with regard to conveying the message, so therefore it is essential that you know him, you know who he is, and you know his lineage, and you know his city, and you know that which he sallallaahu ’alaihi wa sallam came with. That you know how the revelation first came to him, and how he established the call to Allaah, the Mighty and Majestic, in Makkah and in Al-Madeenah. That you know the life history of the Messenger sallallaahu ’alaihi wa sallam  even if it is in abridged form.

The Messenger sallallaahu ’alaihi wa sallam, he is Muhammad the son of ‘Abdullaah, the son of ‘Abdul-Muttalib, the son of Haashim, the son of ‘Abd-Manaaf, all the way to the end of the noble Prophetic lineage, which goes all the way back to Ibraaheem ‘alaihissalaatu wassalaam. And you know how he lived before he was raised as a Prophet, and how the revelation came to him from Allaah the Mighty and Majestic, and what did he ‘alaihissalaatu wassalaam do after his being raised as a Prophet – you know that through study of his seerah (of his life), and it is not befitting for the Muslim that he should be ignorant of the Messenger sallallaahu ’alaihi wasallam. For how can you follow a person when you do not have knowledge of him? This cannot be comprehended.

وَمَعْرِفَةُ دِينِ الإِسْلامِ

And knowledge of the religion of Islaam6

[6]:

His saying, “Knowledge of the religion of Islaam”: which is the religion of this Messenger sallallaahu ’alaihi wasallam. Indeed, it is the religion of Allaah the Mighty and Majestic, which He commanded His servants with, and which He commanded you to follow, and you are required to follow it, so you must have knowledge and awareness of this religion. And Islaam is the religion of all of the Messengers. All of the Messengers, their religion was Islaam, with the general meaning. So everyone who followed a Messenger from the Messengers, then he is a Muslim, one who submits in Islaam to Allaah, the Mighty and Majestic, one who submitted to Him and one who singled Him out with all worship – this is Islaam with the general meaning, that it is the religion of all the Messengers. So Islaam is:

الاستسلام لله بالتوحيد والانقياد له بالطاعة والخلوص من الشرك وأهله

“To submit to Allaah with tawheed, and to comply to Him with obedience, and remaining free of shirk and its people” 

As for Islaam with the specific meaning, then it is that which Allaah sent His Prophet Muhammad sallallaahu’alaihiwasallam with, since after the sending of the Messenger sallallaahu’alaihiwasallam then there is no religion except for his religion ‘alaihissalaatuwassalaam. And Islaam is confined to following him sallallaahu’alaihiwasallam, so it is not possible for a Jew to now say, “I am a Muslim”, or a Christian to say, “I am a Muslim”, after the sending of the Prophet sallallaahu’alaihiwasallam, if he does not follow him. So Islaam, after the sending of the Prophet, is following him sallallaahu’alaihiwasallam. He the Most High said:

Say: If you people truly love Allaah, then follow Me, then Allaah will love you [3:31] 

This is Islaam with its general meaning and with its specific meaning.

بِالأَدِلَّةِ   

With the proofs.7

[7]:

His saying, “With the proofs”: not due to taqleed (blind following), but rather with the proofs from the Qur’aan and from the Sunnah – this is knowledge.

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

Knowledge is Allaah said, His Prophet said,

          The Companions said – they are the possessors of knowledge and awareness 

Knowledge is not that you foolishly raise up a disagreement

          Between the Messenger and the opinion of so-and-so.

This is what is knowledge, knowledge is the knowledge contained in the Book and the Sunnah. As for the sayings of the ’ulemaa (the scholars), then they only explain and clarify the speech of Allaah and the speech of the Messenger sallallaahu’alaihiwasallam, and some of them may contain a mistake, and the proofs are not the speech of the ’ulemaa, rather the proofs are the aayahs of the Qur’aan and the Prophetic ahadeeth. As for the speech of scholars, then it explains and clarifies that, except it is not a proof in itself.

This is the first matter, and it is the foundation, the Shaikh rahimahullaah began with it because it is the foundation, and one should begin with ‘aqeedah (creed and belief), and with the foundation in learning, and in teaching, and in calling to Allaah, the Mighty and Majestic. ‘Aqeedah should be begun with, because it is the fundamental basis, and it is the foundation.

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

Al-‘ilm ash-Shar‘ee : The Legislated Islamic Knowledge – Shaykh Fawzan | Dawud Burbank [Audio|En]

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—

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

That it is obligatory upon us to learn four matters

الأُوْلَى: العِلْمُ

The first is knowledge4

Shaykh Fawzan Explanation:

[4]:

His saying, “knowledge”: what is meant by knowledge here, is al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, because that is what it is obligatory to learn, and these matters are obligatory to learn upon every Muslim, male or female, free or slave, rich or poor, a king or a pauper, every Muslim, it is obligatory upon him that he should learn these four matters.

And this is what the scholars call al-waajib al-‘aynee, and it is what is obligatory upon every individual from the Muslims. So the five obligatory prayers which are upon the men and the  women, and the congregational prayer in the mosques, which is upon the men, this is obligatory upon every individual from the Muslims, that he learns about them. Therefore he said, “it is obligatory upon us”, and he did not say, “it is obligatory upon some of us”, rather he said, “it is obligatory upon us”, meaning upon us the Muslims. So it is from the knowledge which it is obligatory to learn upon all individuals, because knowledge is of two categories:

The first of them: that which it is obligatory upon all individuals to learn, such that there is no excuse for anyone to be ignorant of it, and it is that which is such that the religion cannot be correctly established except with it, such as the five pillars of Islaam which are the Two Testifications, and the establishment of the Prayer, and the giving of the Zakaat, and the fast of Ramadaan, and Hajj to the sacred House of Allaah. It is not permissible for the Muslim to be ignorant of that, rather he must learn it.

Since learning the meaning of the Two Testifications, is to learn the ‘aqeedah (creed and belief), so the Muslim learns the creed and belief in order to act upon it, and he learns whatever opposes it in order to keep away from it – this is what is contained in the Two Testifications.

Likewise he learns the pillars of the Prayer, and the conditions of the Prayer, and the obligations of the Prayer, and the sunnahs of the Prayer; he must learn these matters in detail. It is not just the case that he can pray when he does not know the rulings of the prayer. How can a person do an action when he does not have knowledge of the action which he is performing? How can he perform the Prayer when is ignorant of its rulings? So it is essential that he learns the rulings of the Prayer, and those things which nullify the Prayer, he must learn this.

Likewise he should learn the rulings of the Zakaat, and he should learn the rulings of the Fasting, and he should learn the rulings of the Hajj, so when he wants to perform Hajj, it becomes obligatory upon him to learn the rulings of the Hajj and the rulings of the ‘Umrah in order to perform these acts of worship in the prescribed and legislated manner.

And this category, no-one is excused for being ignorant of it, and it is what is called al-waajib al-‘aynee that which is obligatory upon every individual Muslim.

The second category from the categories of knowledge, is that which is additional to that, from the legislated rulings which the Ummah (Islaamic Nation) together has need of, and it may be the case that not every individual has a need of it, such as the rulings of trading, and the rulings of dealing and transactions, and the rulings of religious endowments, and laws of inheritance and bequests and the rulings of marriages, and the rulings relating to crimes. These are essential for the Ummah. However it is not obligatory upon every individual from the Ummah that he has to learn it. Rather, if these things are learnt by sufficient number of scholars, such that what is required is attained, then that will suffice so that they can fulfill the need of the Muslims for legal judgments and for religious verdicts and for teaching and other than this. This is called waajib al-kifaayah (the communal obligation), such that if a sufficient number of people carry it out, then sin falls away from the rest, and if all of them leave it, then they will all be sinful.

So the Ummah must have people who learn this category since they are in need of it. However, it is not said to every individual, “it is obligatory upon you to acquire knowledge of these matters”, because this may not  be possible for every individual. Rather this is specific to the people of ability and the people of capability from the Ummah. And if this is learnt by some of the Ummah, then the obligation has been established, contrary to the first category, for there, every individual is accountable for it himself, because it is not possible for him to perform these actions except with knowledge. And therefore the Shaikh said, “it is obligatory upon us”, and he did not say, “it is obligatory upon the Muslims”, or, “it is obligatory upon some of the Muslims”. Rather he said, “it is obligatory upon us”, meaning upon everyone from us as an individual obligation.

And we should know, before entering into the matters, that what is meant by knowledge, which it is obligatory upon the Ummah – whether it be that which is obligatory upon every individual, or whether it be that which is obligatory upon some, then it is al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, that which the Messenger sallallaahu‘alaihiwasallam came with.

As for worldly knowledge, such as the knowledge of industries, and professions, and arithmetic, and mathematics, and engineering, then this knowledge is permissible – it is permissible to learn it and it can be obligatory if the Ummah has need of it, then it will be obligatory on those who are capable. However, it is not the knowledge which is intended in the Qur’aan and the Sunnah, that which Allaah the Most High has praised and commended its people, and that which the Prophet sallallaahu ‘alaihi wa sallam said about it:

العلماء ورثة الأنبياء

“The ‘ulemaa, (the scholars, or the people of knowledge) are the inheritors of the Prophets.”[1] 

What is meant is al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge.

As for worldly knowledge, then whoever is ignorant of it, then there is no sin upon him, and whoever learns it, then it is permissible for him, and if he utilises it to benefit the Ummah, then he is rewarded for it. And if a person died, and he was ignorant of this knowledge, then he would not be taken to account for it on the Day of Resurrection.

However, whoever died and he was ignorant of al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, particularly essential knowledge, then he will be asked about it on the Day of Resurrection, “Why didn’t you learn? Why didn’t you ask?”. The one who says when he is placed in his grave, “My Lord is Allaah, and Islaam is my religion, and my Prophet is Muhammad sallallaahu ‘alaihi wasallam”, this person will be saved.  It will be said to him, “Where did you acquire this from?”. So he will say, “I read the Book of Allaah and I learnt it”.

As for the person who turns away from that, then when he is questioned in his grave, then he will say, “Haa, haa, I don’t know, I heard the people saying something so I said it”. Then this person, his grave will be made to blaze with fire upon him – and Allaah’s refuge is sought – and it will be crushed upon him, to such an extent that his ribs will cross over, and he will come to be in a pit from the pits of the hell-fire, because he did not have knowledge and he did not read. So it will be said to him:

لا دريت ولا تليت )  أو لا تلوت )

“You did not know and you did not read (or you did not follow)”.[2]

 So he did not learn and he did not follow the example of the people of knowledge, rather he was wasted and lost in his life, so this is the person who ends up in wretchedness, and Allaah’s refuge is sought.

So his saying, “Knowledge”, this is the legislated knowledge that is required from us as a body and as individuals, and it is knowledge and awareness of Allaah through His Names and His Attributes, and knowledge of His right upon us, which is to worship Him alone ascribing no partner to Him, so the first thing that is obligatory upon the servant is knowledge and awareness of his Lord the Mighty and Majestic, and how to worship Him.

Footnotes:

[1] This is reported by al-Bukhaaree in disconnected form in the Book of Knowledge, Chapter, “Knowledge comes before speech and action”, it follows on from hadeeth 67; and is reported by Aboo Daawood, and ibn Maajah and at-Tirmidhee from a hadeeth of Aboo Ad-Dardaa radiyallaahu‘anhu. [Al-Albaanee declared the hadeeth of Aboo Daawood saheeh].

[2] Reported by Al-Bukhaaree in abridged form as a hadeeth of Anas 1338, and also reported by Muslim in abridged form also as a hadeeth of Anas 2870, and reported by Aboo Daawood as a hadeeth of al-Baraa’ ibn ‘Aazib in a long hadeeth 4753. [Al-Albaanee declared the hadeeth of Aboo Daawood saheeh].

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

Know! May Allaah have Mercy upon you – Shaykh Fawzan | Dawud Burbank [Audio|En]

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—

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

اِعْلَمْ  رَحِمَكَ اللهُ

Know! May Allaah have Mercy upon you2

Shaykh Fawzan Explanation:

[2]:

His saying, “Know!”, it is a word which indicates giving importance to the topic, so when he said, “Know!”, then its meaning is that the matter which he is going to put before you is a matter which is important. So this word, “Know!”, indicates the importance of the topic which he is beginning it with.

And the meaning of, “Know!”, Is that it is a command from, ‘knowledge’, meaning, ‘learn!’. And knowledge means: to comprehend something as it actually is, or, to perceive something in accordance with how it actually is.

To comprehend something in a manner which is contrary to how it actually is in reality, or to perceive something contrary to the reality of it, this is ignorance, and it is the opposite of knowledge.

His saying, “May Allaah have Mercy upon you”, this is a supplication for the seeker of knowledge, so the shaikh makes supplication for the student of knowledge, that Allaah has Mercy upon him, and that He the Perfect and Most High should place Mercy upon them. So this shows the kindness of the teacher towards the student, and that he should begin with good and fine speech, and with righteous supplication, so that this has an effect upon him and so that he turns attentively to his teacher.

As for if the teacher begins with stern words, and with speech which is not appropriate, then this will alienate (i.e. will cause the student to flee). So what is obligatory upon the teacher and upon whoever calls to Allaah and whoever commands the good and forbids the evil is to be kind and gentle with those he addresses with making supplication for him and complimenting him and speaking with mild speech, because this is more likely to bring about acceptance.

As for the obstinate opponent and the person who proudly refuses to accept, then there is a different way of addressing this person. Allaah the Perfect said:

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ

And do not debate with the People of the Book except in a manner which is best, except those of them who transgress. And say we truly believe in what was sent down to us, and what was sent down to you, and our Lord whom we worship and your Lord is One, and we are Muslims in submission to Him. [29:46]

So those who transgressed from the People of the Book and knowingly and obstinately refused the truth, and rejected the truth with pride, those people are not addressed in the manner which is finest, rather they are addressed with that which will deter them. He the Most High said:

يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ

O Prophet, strive hard against the unbelievers and the hypocrites and be stern with them. And their final abode is the Hell-fire, and what an evil destination. [9:73] 

The hypocrites, they are not fought against with weapons, rather jihaad is waged against them with proof and speech and by refuting them with sternness as a deterrent for them, and in order to deter the rest of the people away from them. And He the Most High said with regard to them:

أُولَٰئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلًا بَلِيغًا 

And admonish them with a saying which will have an effect upon them. [4:63]

There is a specific manner of addressing those people, because they are people who deliberately and obstinately reject, and reject from pride, and they do not want the truth, rather they want to misguide the people, so those people are addressed with that which befits them.

As for the student who seeks guidance, then he should be spoken to with gentleness and mercy, and kindness, because he desires the truth, and he desires knowledge and he desires benefit.

His saying, “Know! May Allaah have Mercy upon you”, is a supplication for you for mercy, for if Allaah truly has Mercy upon you, then through that you will be blissful in this life and in the hereafter, if you enter within the Mercy of Allaah – and this is a supplication from a great scholar and a righteous man, so it is to be hoped that it will be accepted, if Allaah wishes.

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

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[11:33 minutes]
Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

The Author’s Introduction

قال رحمه الله: بِسْمِ اللهِ الرَّحْمَـٰنِ الرَّحِيمِ

He, may Allaah have mercy upon him, said: In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.1

[1]: He began, may Allaah have mercy upon him, this treatise with the Basmalah, following the example of the Book of Allaah, the Mighty and Majestic, since the first thing which you see in the mus-haf (the printed copy of the Qur’aan), and before every soorah of it is, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy).

So therefore it is used to begin treatises, or letters and books and works following the example of the Book of Allaah, the Mighty and Majestic. And likewise the Prophet sallallaahu ‘alaihi wasallam used to write it at the start of his letters when he wrote to the governors and the chiefs and to those who were in the different regions of the earth, calling them to Islaam, he would begin his letter with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm.

And he sallallaahu ‘alaihi wasallam used to begin his talks and his speech with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (“In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”), which shows that beginning with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is the sunnah of the Messenger sallallaahu ‘alaihi wasallam, just as Sulaymaan ‘alaihissalaam when he wrote to Bilqees, the Queen of Saba’, he began his letter with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm:

قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ

She said: O chiefs, a noble letter has been delivered to me, it is from Sulaymaan, and it reads, “In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”. Do not be haughty, and refuse what I call you to, but rather come to me in submission”. [27:29-31]

So it is befitting to begin with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, in every important affair and in every work which has importance and value, and in every letter.

So therefore those people who do not begin their works and their letters with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm , those people have left the Prophetic sunnah and left following the example of the Book of Allaah the Mighty and Majestic and perhaps because of that these books of theirs and these letters of theirs do not contain blessing and do not contain benefit, because they are deprived of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm. So therefore, they are deprived of benefit.

Why did they abandon, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm? They abandoned it because it is a sunnah, and they flee away from the sunnah, or they blindly follow those people who flee away from the sunnah. So it is befitting that attention is given to the like of this.

So the meaning of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is seeking aid through the Name of Allaah.

So his saying, Bismi Allāh (With the Name of Allaah), this is a preposition, and a word which is governed by the preposition, connected to something which is left unmentioned, whose meaning is taken to be, “I seek aid through the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, or, “I begin with the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, seeking blessings by means of it and seeking the aid of Allaah the Mighty and Majestic.

So therefore it is a tremendous preface for speech and for books and for letters, so a person seeks the aid of Allaah in its beginning and seeks blessing by means of His Name, He the Perfect and Most High.

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Shaykh Fawzan’s Introduction to “Sharh Usool ath-Thalaathah” – Dawud Burbank [Audio|En]

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—

The Introduction to the Explanation (Sharh-ul-Usool-ith-Thalaathah)

In the Name of Allaah the Extremely Merciful, the Bestower of Mercy.

All Praise is for Allaah the Lord of the whole of creation and may Allaah extol and grant peace and security to our prophet Muhammad and to his true followers and to his companions, all of them.

And to Proceed:

So before us is this treatise – the treatise “The Three Fundamental Principles” – and it is a tremendous treatise which is brief, supported by evidences from the Book of Allaah and the sunnah of his Messenger sallaahu ‘alaihi wa sallam.

And this small treatise is about a tremendous fundamental matter from the fundamentals of Islaam and it is al-‘aqeedah – creed and belief. And the scholars give importance to these brief works, authoring them and exerting themselves to shorten them and refine them, then they would encourage their students to memorize them so that they should remain fundamental assets for them and a store of provision for them which they can derive benefit from, and bring benefit to others by means of them.

And beginning with these shorter works is the foundation for the students of knowledge, so the student of knowledge should begin by learning little by little, taking from the initial points of knowledge and its fundamentals and then proceed in stages through it.

So these brief works are the path leading on to the longer works. So it is not possible for the longer works to be understood except after the brief works have been understood and then the person has proceeded on from them in stages. And therefore they said about the meaning of His saying, He the Most High:

وَلَٰكِن كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

But rather be rabbaaniyyoon (wise scholars who cultivate the people) by your teaching them the Book and your studying it [3:79]

The word rabbaaniyoon – they are those who begin with the small matters of knowledge before the greater ones. They cultivate themselves and their students beginning with the smaller matters and moving on to the larger matters, and this is something natural, because all things begin from their roots and their foundations and then they grow bigger and larger after that.

As for the person who pounces upon knowledge from its top, then this person will just tire himself out and will not attain anything. Whereas the one who begins with the fundamentals and proceeds in stages, this is the person, who by the permission of Allaah will be proceeding in the correct way and with sound direction.

He, the Most High, said:

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا

They ask you about the crescent moons. Say: they are signs to mark periods of time for mankind and for the hajj. And righteousness in not that you enter the houses from their backs, but rather righteousness is the quality of the person who has taqwaa (who fears and is dutiful to Allaah). And enter houses through their proper doors. [2:189]

Those people asked a question about the crescent moons: why does the crescent moon begin as something small and then grow larger until it becomes full, then it grows smaller until it is again a crescent? So Allaah rebukes them, and directed them towards asking about that which will benefit them, and that they should come to the houses of knowledge from their correct doors.

As for asking about the crescent moon and it conditions and its smallness and its largeness, then this has no benefit in it for them, rather benefit is that they ask about what they are in need of and that is awareness of the benefits of the crescent moon, and therefore He said:

قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ

Say: they are signs to mark periods of time for mankind [2:189]

So He explained their benefits and that is that Allaah makes them signs marking periods of time for mankind by means of which they can become aware of acts of worship and dealings and time spans and other than that.

So He directed them to the benefits of the crescent moons and He did not respond to their question about the reality of the crescent moons, because there was no benefit for them in that, and so that He should direct them towards what is befitting for them to ask about and it is the doors to knowledge, not the back-doors of knowledge and the superfluous unnecessary matters which they have no need of. And if they do have some need of them, then it is only a slight need.

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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The Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En]

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Taken from the Lessons of Kitaab at-Tawheed of Shaykh Muhammad bin AbdulWahhaab, rahimahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah

List of The 99 Names of Allaah – Shaykh Uthaymeen – Dawud Burbank [PDF]

Download Complete Transcription of the the following Audio –  [PDF]

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Decsription of the Names are transcribed from above Audio:

1st Name: الله  Allaah

Concerning the name Allaah, Ibn ul-Qayyim said in Midaarij us-Saalikeen:

“The name Allaah indicates all of the perfect names and lofty attributes in all three ways of indication since it indicates His Divinity, which indicates affirmation of all the characteristics of divinity for Him along with negation of their opposites for Him. So, the attributes of divinity are the attributes of perfection being free from any likeness with the creation and free of any deficiency or imperfection.”

And the author of the explainer of Kitaab at-Tawheed in Tayseer ul-`Azeez al-Hameed, brings a quote from Ibn ul-Qayyim also with regard to the excellent qualities of the name Allaah that Ibn ul-Qayyim rahimahullaah said:

As for the particular virtues of the meaning of this name Allaah then in this regard the most knowledgeable of the creation sallAllaahu `alayhi wa sallam himself said:

“I could not praise You enough as You deserve, You are as You have praised Yourself.”[1]

He said, so how could we enumerate the special virtues of the name of the One Who comprises every perfection unrestrictedly and every praise and commendation and every laudation and exaltation and all splendour and all perfection and all glory and all beauty and all good and all eminence and all generosity, excellence and goodness is for Him and is from Him.

So, this name Allaah is not mentioned upon a small amount of something except that it causes it to increase. Nor is it mentioned in a state of fear except that it removes it. Nor is it mentioned upon any misfortune except that it relieves it. Nor in any state of anxiety and distress except that it brings relief. Nor upon any state of difficulty except that it brings ease to it. None who is weak resorts to it except that it brings strength to him. Nor anyone in a state of humiliation except that it brings honour to him. Nor anyone in poverty except that he is enriched. Nor anyone who feels estranged and uneasy except that it causes him to feel at ease. Nor is it mentioned by one who has been overcome except that it brings aid and victory for him. Nor by one who is in straitened circumstances except that his difficulty is removed. Nor is it mentioned by a fugitive except that he finds refuge.

So, it is the name, meaning Allaah’s name Allaah, it is the name through which distress is removed through which the descent of blessings is sought and through which supplications are answered. Through it slips are corrected, sins are warded away and good deeds are brought closer.

It is the name with which the earth and heavens were established and with which the revealed books were sent down and with which the messengers were sent. With it the legislated laws were prescribed, through it the prescribed punishments were established and with it jihaad was prescribed.

Through this name the creation will become divided into the fortunate and the wretched. With it the true and tremendous day is established and with it, the scales of justice are set up, the bridge laid down and the Paradise and the Fire established. With it, the Lord of all creation is worshipped and praised, for its right the messengers were sent and it will be asked about in the grave and for it, there will be the resurrection. Dispute is regarding it and judgement is to it and alliance and enmity are for it. Through it those who know it and establish its rights will be the fortunate ones and through it those who are ignorant of it and leave its rights will be the wretched ones.

So, it is the reason for creation and command and through it, they are established and confirmed and to it they arrive at a conclusion. So, the creation comes about through it, returns to it and exists because of it. So, there is nothing in creation and no command nor reward and no punishment except that it starts from it and ends with it. That is what brings it about and its reason. Then he quotes the aayah:

رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

O our Lord, You have not created all of this without purpose, free and far removed are You from that. So save us from the punishment of the Fire.  (Soorah Aali `Imraan (3), aayah 191)

Then with regard to the name الله  Allaah, brief indication of the meaning which is – the One Who is truly venerated and worshipped, the One deserving that He be singled out with all worship because of His perfect attributes of divinity.

With regard to the 2nd name that the Shaykh quotes, الأحَد  Al-Ahad (the Unique), the One Who is alone and unique in every sense, the One alone in His oneness, in His self and in His attributes, alone in His divinity.

The 3rd name; الأعْلَى  Al-A’laa (the Most High), the One Who is above everything, having power and control over everything and the One Who is exalted above every deficiency.

The 4th name;  الأكْرَم Al-Akram (the Most Generous), the One unequalled in His perfect generosity.

The 5th name; الإله Al-Ilaah, the One Who alone deserves to be worshipped.

The 6th name; الأوَّل  Al Awwal (the First) and this name, the 6th and the 7th and the 8th and the 9th Al-Awwalu, W`al Aakhiru W`al Dhaahiru W`al Baatin, the Shaykh has put most of the names as you can see in alphabetical order. These 4 names are out of alphabetical order and put together because they are all explained in an authentic hadeeth in Saheeh Muslim explained by Allaah’s Messenger himself sallAllaahu `alayhi wa sallam.

So Al Awwal (the First), is the One Who was before everything without any beginning.

The 7th name;  الآخِر Al-Aakhir (the Last), the One who remains after everything else without any end.

The 8th name; الظاهِر Adh-Dhaahir (the Uppermost One), the One such that nothing is above Him, He is above everything and He encompasses everything with His Knowledge.

The 9th name;  البَاطِن  Al-Baatin (the Innermost One), the One Who encompasses and knows the innermost secrets of everything.

The 10th name; البارِئ  Al-Baari` (the Originator) the One Who by His power originated and created and fashioned the created beings upon their separate forms without any prior example to follow and Who created and fashioned the souls in the wombs.

The 11th name;   البَرّ  Al-Barr with a baa and a raa and a shaddah on the raa, Al-Barr (the Most Benign and Kind), the One Who treats the creation in an excellent and kind manner, Who does not interrupt His fine treatment of them and Who rectifies their affairs for them.

The 12th name;  البَصِير Al-Baseer (the All-Seeing), the One Who sees everything such that nothing whatsoever is hidden from Him.

The 13th name;  التَّوَّاب  At-Tawwaab (the One Who guides His servants to repent and accepts their repentance), the One Who guides the servants that they should repent to Him, grants to them that they should repent and accepts their repentance again and again.

The 14th name;  الجَبَّار Al-Jabbaar (the Exalted and Almighty Compeller), the One to Whose might everything in the creation submits and the exalted One Who rectifies the affairs of His creation for them and Who restores the weak and the broken-hearted.

The 15th name;  الحافِظ  Al-Haafidh (the Protector), the One Who alone guards and protects the heavens and the earth and whatever they contain and Who protects His servants from destruction and from evil.

The 16th name;  الحَسِيب  Al-Haseeb (the Reckoner Who suffices), the One Who preserves the deeds of the creation and will bring them to account for them and the One Who suffices and protects His servants.

The 17th name;  الحَفِيظ  Al-Hafeedh (the Guardian), the One Who protects the servants from harm and Who perfectly preserves whatever deeds His servants have done, not losing any of their deeds and the One Who preserves and protects His beloved servants from falling into sins and from Satan.

The 18th name;  الحَفِيُّ  Al-Hafiyy (the Benevolent), the One Who is ever kind to His servants and ever responding to supplication.

The 19th name;  الحقّ Al-Haqq (the True One), the One true and certain in His existence in His self, in His attributes, in His sayings and in His actions.

The 20th name;  المُبِين  Al-Mubeen (the Clear and Manifest One), the One Whose sole Lordship and right to worship is clear and manifest.

The 21st name;  الحَكِيم  Al-Hakeem (the All-Wise), the One fully wise in everything He decrees and fully wise in His sayings and in His actions. There is no deficiency or error in anything He decrees, says or does.

The 22nd name;  الحَلِيم  Al-Haleem (the forbearing), the One Who does not immediately punish His servants for their sins, their shirk and their unbelief but rather He gives them the opportunity to repent.

The 23rd name;  الحَمِيد  Al-Hameed (the One Who is deservedly praised), the One Who is praised and fully deserves to be praised for His self, for His perfect names, for His attributes and for His perfect actions.

He 24th name;  الحَيّ Al-Hayy (the Everliving), the Everliving Who always remains without any beginning and any end with perfect and everlasting life Who never dies nor passes away.

The 25th name;  القَيُّوم  Al-Qayyoom (the Self-Subsisting One), upon Whom everything depends, the One Who sustains everything that exists, the One Who has no need whatever of anything but rather everything in existence has total need of Him.

The 26th name;  الخَبِير  Al-Khabeer (the Fully Aware), the One knowing fully everything that is, has been or will be, knowing whatever will bring harm or benefit, knowing the true condition of everything and the outcome of everything.

The 27th name;  الخَالِق Al-Khaaliq (the Creator and Maker of everything), the One Who brought everything into existence after it had previously not existed, the One Who has always had the attribute of being the Creator even when there was no creation in existence.

That’s a fine point that Shaykh ul-Islaam ibn Taymiyyah brings out and makes clear, “This was Allaah’s attribute always that He did not become the Creator when the creation came into existence, rather He has always been the Creator. This has always been His attribute.”

The 28th name;  الخَلاّق Al Khallaaq (the Creator) who creates again and again, the One for Whom it is not difficult to create anything.

The 29th name;  الرَّؤُوف Ar-Ra’oof (the Compassionate and Kind), the One Who is kind and compassionate to His servants.

The 30th name;  الرَّحْمَان Ar-Rahmaan (the Extremely Merciful), the Merciful One Who has as His attribute mercy, the One possessing tremendous and extensive mercy.

The 31st name;  الرَّحِيم  Ar-Raheem (the Bestower of mercy), the One Who has mercy upon the creation.

As the verifier has mentioned, the difference between Ar-Rahmaan and Ar-Raheem is Ar-Rahmaan is with regard to the attribute of Allaah’s self, the attribute He has Himself of extreme mercy and Ar-Raheem is His bestowing mercy upon the creation with regard to His action.

The 32nd name;  الرَّزَّاق Ar-Razzaaq (the Great Provider), the One Who provides extensively for the whole of the creation whatever they need and Who also provides the provision of beneficial knowledge and eemaan for the hearts of His obedient servants indicating the rizq that is general, that which is for the whole creation that He provides whatever the whole creation needs with regard to provision and sustenance and the particular, that which He provides for His beloved servants, the provision in addition to the general provision, the particular provision, the special provision, that of beneficial knowledge and eemaan providing sustenance for the hearts of His believing servants.

The 33rd name;  الرَّقِيب  Ar-Raqeeb (the Ever Watchful Guardian), the One Who misses nothing whatsoever, being aware of all deeds and of whatever thoughts are contained in the hearts of the creation.

The 34th name;  السّلام As-Salaam (the Impeccable One or Flawless One without any defect), the One free of all imperfections and deficiencies because of His perfection in His self, His attributes and His actions and the One Who renders His creation safe from His punishing anyone who does not deserve punishment and Who renders the creation safe from His oppressing them.

The 35th name;  السَّمِيع  As Samee’ (the All-Hearing), the One Who has as His attribute perfect hearing, the One Who hears everything within the creation even that which is most quiet and secret.

The 36th name;  الشَاكِر  Ash-Shaakir (the Appreciative), the One Who rewards a small deed with a great reward as mentioned by At–Tabaree and Ibn Katheer in their Tafseers in explanation of it.

The 37th name;  الشَّكُور  Ash-Shakoor (the One most ready to appreciate and reward abundantly). The One Who rewards abundantly and multiplies the rewards of His obedient servants for their deeds, deeds which He himself favoured them with, deeds which He Himself granted to them, the One Who does not allow any of their deeds to be lost.

The 38th name;  الشَّهِيد  Ash-Shaheed (the Witness), the One Who witnesses everything, that which is apparent and that which is hidden.

The 39th name; الصَّمَد  As-Samad (the Perfect Lord and Master upon Whom the whole of creation depends), the Lord and Master Whose control is complete, upon Whom the whole of the creation depends for its needs because of His perfection in His self, His names, His attributes and His actions. The One Who remains and never passes away, the One Who neither eats nor drinks, free of all needs.

The 40th name;  العَالِم  Al-`Aalim (the All-Knower of the seen and the unseen), the Knower of whatever is hidden and whatever is manifest.

The 41st name;  العَزِيز  Al-`Azeez (the Almighty or the Invincible), the Almighty One Whom nothing can overcome, the One mighty in vengeance when He punishes His enemies, the All-Powerful One Who overcomes all and before Whose Might all submit and Who has no need of anyone.

The 42nd name; العَظِيم  Al-`Adheem (the Tremendous One or the Magnificent), the One tremendous in greatness and the only One deservingly held in awe and venerated by the creation for His greatness in every sense.

The 43rd name;  العَفُوّ  Al-`Afuww with an `ain and a faa and a waaw with a shaddah on it (the One Who pardons again and again), the One Who continues to pardon the sins of His servants and leaves off punishment for them, the One Who pardons His slaves so that they do not suffer the consequences of their sins if they repent.

The 44th name;  العَلِيم Al-`Aleem (the All-Knowing) and here we’ll quote quite a longest saying from Imaam Ahmad in explanation of Al-`Aleem found in the book Ar-rad `ala al-Jahmiyyah that he said,

“He is the One Who knows everything in the seven heavens and the seven earths and whatever is between them and whatever is beneath the ground and whatever is in the depths of the oceans and who knows the place where every hair grows and every tree and the place where each leaf falls and the number of stones there are and the number of the grains of sand and the number of grains of soil and the weight of the mountains and all of the actions of the servants and the traces they leave behind and their speech and every breath they take, He knows everything, nothing is hidden from Him whilst He is upon the Throne above the seven heavens, He, the Perfect and Most High.”

So He knows whatever was, whatever is and whatever will be before it occurs and He knows the true and hidden reality of everything and He knows whatever is not going to be and how it would be if it were to exist and He has always been the All-Knowing, perfect in His knowledge.

The 45th name;  العَلِيّ  Al-`Aliyy (the Exalted), the Exalted One, Exalted in His attributes and His greatness, High Above what the wrongdoers say and the One Who is Himself above the creation ascended upon the Throne and the One Who has ascendancy over the creation by His might. The 3 meanings of Uluw are all affirmed for Allaah; the Uluw of His being exalted and far above what the wrongdoers say, Exalted in His attributes, the One Who is Himself above and is ascended upon the Throne and thirdly, the One Who has ascendancy by His Might over the creation.

The 46th name;  الغَفَّار Al-Ghaffaar (the Oft-forgiving), the One Who forgives the sins of His servants again and again whenever the servant repents and Who hides the sins of the servants and does not expose them.

The 47th name;  الغَفُور Al-Ghafoor (the One Who forgives extensively), the One Who covers up the sins of the servant to an extent that cannot even be comprehended and Who forgives them so that He does not punish them for those sins.

The 48th name;  الغَنِيّ Al-Ghaniyy (the Independent One Who is free of all need), the One Who has no need whatsoever of the creation, the One Who is free from any poverty or need, the One in Whose Hand lie the treasures of the heavens and the earth and of this world and the Hereafter.

The 49th name;  الفَتَّاح Al-Fattaah, with a faa and a taa with a shaddah on it and a alif and a haa, (the Judge and Opener Who distinguishes the truth from falsehood), the Judge Who judges between His servants with the truth and with justice, with His legislation and with His decree and Who is never unjust and the One Who opens the gates of mercy and provision and whatever is closed to His servants and Who opens the eyes and hearts of His servants for them to see the truth and the One Who aids and grants victory to His believing servants and Who distinguishes the truth from falsehood.

And the 50th name;  القَادِر Al-Qaadir (the Fully Able One), the One fully able to do anything He wills, nothing renders Him incapable or wearies him.

The 51st name;  القَاهِر Al-Qaahir (the Invincible Subduer), the One Who subdues His creation from above to Whom everything submits, none can repel what He ordains or depart from what He decrees.

The 52nd name;  القُدُّوس Al-Quddoos (the Pure and Perfect), the Pure and Exalted One, High Above every impurity, the One Whom the noble angels venerate, the One free of any opposites, rivals, consorts and children, having perfection as His attribute, the One declared free of all deficiencies and imperfections and free of having anyone with the like of His perfection or anyone close to it.

The 53rd name;  القَدِير Al-Qadeer (the All-Powerful), the One Who is able to do all things, nothing renders Him incapable or wearies Him, the One perfect in His power, the One Who by His power created everything in existence and with His power, He controls them, completes them and gives life and death to them and with His power, He will resurrect His servants and reward and punish them, whenever He wishes something, He says kun (be) and it is.

The 54th name;  القَرِيب Al-Qareeb (the One Who is near to the servants), He draws nearer to those who perform acts of worship and seek nearness to Him and He is close to their hearts, He is nearer to everyone who makes supplication to Him and also in addition, He is nearer to the people with His knowledge and awareness, witnessing and encompassing everything whilst He is above the Throne; `Arsh.

The 55th name;  القَوِيّ Al-Qawiyy (the One perfect in strength), the One fully able to do anything, none can overcome Him, none can repel His decrees.

The 56th name;  القَهَّار  Al-Qahhaar (the Overwhelming Subduer Who is never overcome), the One Who alone subdues the whole of the creation with His sovereign authority and power, nothing occurs except with His permission, everything submits to Him, the One Who subdues the most obstinate and renegade tyrants with His punishment and Who subdues the whole of the creation with death.

The 57th name; الكَبِير  Al-Kabeer (the Incomparably Great), the Tremendous One Who is greater than everything, everything else is insignificant before Him, He is greater than anything imagined by the creation.

The 58th name;  الكَرِيم  Al-Kareem (the Bountiful), the Generous One, abundant in good, the One Who causes and makes easy every good and Who bestows generously, the One so generous that He even bestows favours upon those Who reject His favours and then use them as a means to disobey Him.

The 59th name;  اللَّطِيف  Al-Lateef (the Subtle and Kind), the One Who is fully aware of the hidden details of all affairs and of that which will benefit the servants and Who is kind to them and causes that which is good for them to reach them by a means which they had no expectation of.

The 60th name; المُؤمِن   Al-Mu`min (the True and Trustworthy), the granter of security, the One Who is true in His words and true to the promise He has made to the servants and Who does not disappoint His believing servants, the One Who safeguards His servants in this world and the Hereafter and Who renders His beloved servants safe from His punishment and Who renders the whole of the creation safe from His oppressing them.

The 61st name,  المُتَعَالِي  Al-Muta’aalee (the Supreme and Exalted One), the One supremely exalted above everything by His power, the One exalted above His creation in His being above them, having power over them and His subduing them, the One High Above and far removed from having anything else like Him and the One free and far removed from the lies of those who invent lies against Him and free from the characteristics of the creation.

The 62nd name;  المُتَكَبِّر  Al-Mutakabbir (the One Supreme in Glory), the justly and rightfully proud, the One Who is alone truly High and Mighty, exalted in glory above everything, the One Who disdains and is exalted above all evil and oppression against His servants and above everything not befitting Him.

The 63rd name;  المَتِين  Al-Mateen (the Strong), the One mighty in strength, the Powerful One whose strength does not end and who does not experience any difficulty in His actions nor does He experience any tiredness.

The 64th name;  المُجِيب  Al-Mujeeb (the Responsive), the One who responds to supplications of those who call upon him wherever they are and whatever situation they are in, no matter how many they are in number and who responds in particular to those who submit to him and those in dire need.

The 65th name;  المَجِيد  Al-Majeed (the One Perfect in Glory and Honour), the One great in honour, the One greatly extolled and praised, the magnificent One, having the characteristics of glory, majesty, greatness and splendour, the One greater, more tremendous and more exalted than everything, the One glorified and venerated in the hearts of His beloved servants.

The 66th name;  المُحِيط  Al-Muheet (the All-Encompassing), the One Who encompasses everything with His power and with His knowledge and has fully enumerated everything and the One Who encompasses everything with His mercy and His subjugation.

The 67th name; المُصَوِّر   Al-Musawwir (the Bestower of forms), the One Who forms and fashions His creation however He wishes, the One Who gives form to everything in existence, giving each created thing a particular form and appearance, which distinguishes it from all other created things.

The 68th name;  المُقْتَدِر  Al-Muqtadir (the Omnipotent), the One Whose power is absolute, the One for Whom nothing is impossible, He is fully able to do whatever He wishes.

The 69th name;  المُقِيت  Al-Muqeet (the All-Powerful Maintainer), the All-Powerful, the Guardian Who witnesses everything, the One Who provides each created being with the sustenance it requires.

The 70th name;  المَلِك  Al-Malik (the King), the sole, absolute and true Sovereign King, complete and perfect in His Kingship, the One Whom there is no Kingship above His Kingship nor anywhere near it, everything being incomparable to Him and beneath Him, the Sovereign Owner of everything who does whatever He wishes with regard to the creation with nothing to prevent or hinder Him, whose commands are fully effective within His dominion, the king of all kings.

The 71st name;  المَلِيك  Al-Maleek (the Omnipotent Sovereign), the Sovereign Who is fully able to do whatever He wishes, the Tremendous King Who created and decreed everything.

The 72nd name;  المَولَى  Al-Mawlaa (the Patron Lord or the Master and Supporter), the One Who supports and aids the creation, supporting all of them in general and aiding the believers in particular, the Lord and Master who aids the believers against their enemies, the one who causes whatever will benefit His believing servants to reach them.

The 73rd name;  المُهَيْمِن  Al-Muhaymin (the Trustworthy and Ever Watchful Witness), the One Who witnesses all the deeds and sayings of the creation, the One Who sent down His book and is a witness to its truth, the trustworthy One Who confirms the truth of everything He says and the ever watching guardian over His creation.

The 74th name; النَّصِير   An-Naseer (the Helper), the One Who aids the believers against their enemies and makes their feet firm when they face the enemy and Who casts terror into the hearts of their enemies. [2]

The 75th name;  الوَاحِد  Al-Waahid (the One and Only), the One Who always has been and always will be One and alone with regard to His self, His dhaat, the One Who has no partner, no sharer and no equal.

The 76th name; الوَارِث  Al-Waarith (the Inheritor), the One Who remains forever, the One Who remains after everything else perishes, the One Who inherits the earth and everything upon it, the One Who remains forever and never passes away.

The 77th name;  الوَاسِع  Al Waasi’ (the Vast One), the One vast with regard to His attributes and characteristics such that none can fulfil and encompass the praise that is due to Him, the One vast and tremendous in His greatness, His authority and His sovereignty and the One Who encompasses the whole of creation with His generosity, His blessings and with the tremendous good which He grants to them and with His mercy.

The 78th name; الوَدُود  Al-Wadood (the Loving One and the Beloved One), the One Who loves His believing servants and the One Who is loved by them, the One Who loves His prophets and messengers and their followers and is loved by them such that nothing is more beloved to them than Him.

The 79th name;  الوَكِيل  Al-Wakeel (the Trustworthy Disposer of Affairs), the One Who is depended upon and is true to His promise, the all-encompassing guardian Who suffices those who place their trust and reliance in Him, the One Who takes care of the affairs of His creation with His perfect knowledge and power and so is the finest disposer of their affairs.

The 80th name;  الوَلِيّ Al-Waliyy (the Guardian Lord), the One Who aids, assists, guides and grants success to the believers, the Guardian, the Master of everything, in control of everything.

The 81st name;  الوَهَّاب  Al-Wahhaab (the Bestower), the One Who bestows His bounties universally and perpetually, giving them freely for no compensation, the One Who gives His bounties throughout the ages to all the inhabitants of the heavens and the earth, the One Who alone grants health, wellbeing and strength, the One Who grants guidance, successful attainment of what is correct; tawfeeq and firmness upon His religion to the believers.

Then with regard to the rest of the names then the Shaykh has taken them from the authentic Sunnah:

The 82nd name;  الجَمِيل  Al-Jameel (the Beautiful One), the One beautiful in His self, in His names, His attributes and His actions, the One such that everything beautiful in existence is a result and an effect of His beauty, the One so beautiful that when the people of Paradise see Him in Paradise, they forget all the delights and bliss which they enjoy in Paradise because of His beauty, the One perfect in beauty such that nothing is like Him.

The 83rd name; الجَوَاد   Al-Jawaad (the Munificent), the One Whose generosity covers everything in existence, the One Who gives liberally and generously to those in need even when they reject and disbelieve in Him, the One who from His generosity has prepared in Paradise for His believing servants that which no eye has ever seen, no ear has ever heard of and which has never been imagined by anyone.

The 84th name;  الحَكَم  Al-Hakam (the Judge), the One Who judges between the creation in this world by His revelation and Who judges between them in the Hereafter with His knowledge and Who establishes justice for those who have been wronged by others.

The 85th name;  الحَيِّي  Al-Hayyiyu (the One Who honourably disdains anything unbecoming His mercy and generosity), the One Who honourably disdains to leave the servants who supplicate to Him empty handed, the One Who covers up the sins of the servants and does not expose them, the One Who does not do anything unbecoming His extensive mercy, His perfect generosity and His forbearance, rather He pardons the faults of the servants and covers them.

The 86th name;  الرَّبّ  Ar-Rabb (the Lord and Nurturer) the Lord and Master who has none like Him in His Lordship, the One Who nurtures and rectifies the affairs of the creation by the favours which He showers upon them, the Sovereign Owner Who alone creates and commands, the One Who controls the affairs and grants blessings, the One Who nurtures, the Creator, the Provider, the One Who aids and the One Who guides.

The 87th name;  الرَّفِيق  Ar-Rafeeq (the Gentle), the One Who is gentle with His servants, gentle in His actions having created the creation in stages in accordance with His wisdom and gentleness.

The 88th name;  السُّبُّوح  As-Subbooh (the Venerated and Perfect), the One venerated and declared free of every deficiency, the One Whom the angels venerate.

The 89th name;  السَّيِّد As-Sayyid (the Lord and Master), the Owner of the whole creation, all of the creation are His slaves, the Lord Whom all of the creation are in total need of.

The 90th name;  الشَّافِي  Ash-Shaafee (the One Who cures), the One Who alone removes from the servants that which causes harm or pain to their hearts and their bodies, the One Who cures whomever He wills such that none can cure except Him.

The 91st name;  الطَّيِّب At–Tayyib (the Pure One), the One perfect and rightly declared free of all deficiencies and shortcomings.

The 92nd name;  القابِض  Al-Qaabid and the 93rd name; البَاسِط  Al-Baasit  . It’s befitting that they are mentioned together. Al-Qaabid (the Withholder) and Al-Baasit (the Granter of ample provision). Then with regard to Al-Qaabid; the One Who withholds His provision and other than it from the servants in accordance with His wisdom and subtle kindness and the One Who takes the souls at the point of death and Al-Baasit; the One Who grants ample and extensive provision to His servants and the One Who diffuses the souls of the living in their bodies.

The 94th and the 95th name which again it is befitting that they are mentioned together.   المُقَدِّم Al-Muqaddim (the One Who gives precedence) and  المُؤَخِّر Al-Mu`akhkhir (the One Who puts back).Then with regard to Al-Muqaddim (the One Who gives precedence), the One Who gives precedence to whatever He loves should be given precedence to with regard to their status and their order in accordance with His wisdom and Al-Mu`akhkhir; the One Who puts back whatever He wishes, putting back whatever wisdom and rectitude necessitates should be put back.

The 96th name; المُحْسِن   Al-Muhsin, the One Who acts in a good and fine manner, the One such that all His actions are perfect.

The 97th name;  المُعْطِي  Al Mu’tee (the Giver), the One Who gives to whomever it is fitting should be given.

The 98th name; المَنَّان  Al-Mannaan (the Beneficent Bestower of bounties), the One such that all favours and blessings originate from Him, He is the One Who granted them and favoured the creation with them.

The 99th name; الوِتْر  Al-Witr (the One Who has no partner nor anyone like Him), He Who is One in His self, One in His attributes, One in His actions, having no partner and no helper, Subhaanahu Wata’ala.

Footnotes:

[1] Reported by Muslim from the hadeeth of A’ishah radiyAllaahu `anha.

[2] Translator’s side point: Al-Asbahaanee said in his book Al-Hujjah with regard to this name An-Naseer (the Helper) because of its meaning, he said “It is right and proper that every person when he sees an evil being done that he should forbid it and he should firmly believe that Allaah will help him because Allaah, the Mighty and Majestic said:

“If you give aid to Allaah’s religion, He will help you.”

Then he said “So everyone who wishes by his saying and his action to attain the pleasure of Allaah then Allaah will aid and help him.”

Transcribed by Saima Zaher
Reviewed, edited and formatted by AbdurRahman.Org

Related Link:

Kitaab-ut-Tawheed – Explanation of Imam al-Sa’di – Dawud Burbank [Audio Series|En]

https://abdurrahman.org/asma-wa-sifaat-com/

A Brief discussion of some points from the Creed of Ahlus-Sunnah – Imam al-Sa’di | Dawud Burbank [Audio|En]

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[Souncloud Audio Link]

This short audio clip has been extracted from the Class#01 of audio series:
Kitaab-ut-Tawheed – Expl of Imam al-Sa’di – Dawud Burbank [Audio Series|En]

Kitaab-ut-Tawheed – Dawud Burbank [Audio Series|En]

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An Explanation of Kitab Al-Tawhid by Allama Abd-Rahman Al-Sadi

Audio lessons are by Abu Talhah rahimahullaah, mainly based upon Imam  AbdurRahman Al-Sadi’s explanation, which can be bought here and used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.

Here is the brief description of the Book from the Publisher:

This book is a brief yet extremely beneficial explanation of Sheikh al-Islam Muhammad ibn Abd al-Wahhab’s famous Kitab al-Tawhid. The book, as the title suggests, deals with the subject of worshipping Allah alone without associating partners with Him. The author highlights many matters that have become common among Muslims even though they are clearly acts of shirk or associating partners with Allah. Not only is this book distinguished due to the importance of the subject matter but also due to the methodology adopted by the author for which he is well known. The reader will find that the majority of the book consists of verses of the Qur’an, ahadith of the Prophet (صلى الله عليه وسلم) and sayings of the early Muslims.  The explanation presented at the end of each chapter of Kitab al-Tawhid is that of the renowned scholar Allamah Abd al-Rahman al-Sa di, counted among the major scholars of recent times. He was born in al-Qasim, Saudi Arabia, in the year 1307AH, and from a young age became engrossed in the attainment of knowledge. His dedication and thirst for knowledge led him to become an authority in many of the Islamic sciences as is evident from the books that he authored. He passed away in the year 1376 AH, may Allah have mercy on him.

Click on the Links below to Download 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]
[51] – [52] – [53] – [54] – [55] – [56] – [57] – [58] – [59] – [60]
[61] – [62] – [63] – [64] – [65] – [66] – [67] – [68] – [69-Final]

Alternative Download Page:

https://archive.org/details/Kitaab-ut-Tawheed-Dawud-Burbank

Posted with kind permission from Dawud Burbank rahimahullaah .
Audio Courtesy: ittibaa.com

The following benefits are extracted from the series

Excessive Praise of the Righteous – Dr. Saleh As Saleh [Audio|En]

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Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

Listen/ Download:

Listen [Part 01]

Listen [Part 02]

Listen [Part 03]

Posted from Audio Series: The Beneficial Sayings on The Book of Tawheed

Audio Source: http://understand-islam.net

Allah , says:

“Oh, you People of the Book! Commit not excesses in your religion, nor say of Allah anything but the truth. The Messiah, `Eisa, the son of Maryam is no more than a Messenger of Allah, and His Word, which He bestowed upon Maryam, and a Spirit proceeding from Him: So believe in Allah and His Messengers. Say not “Three”-desist: It will be better for you: For Allah is one God, glory be to Him [Far exalted is He] above having a son. To him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs” (Qur’an 4:171)

It is reported on the authority of `Umar (ra) that the Messenger of Allah (may Peace Be Upon Him) said:

“Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.”

Narrated by Bukhari.

The Messenger of Allah (may Peace Be Upon Him) said:

“Beware of exaggerated praise, for it was only this which led those before you to destruction.” 

Narrated by Ahmad, An-Nassa’I and Ibn Majah

Al-Bukhari and Muslim report that `Aa`ishah said: “When the Messenger of Allah (may Peace Be Upon Him) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said:

“May Allah curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.”

Hajj to Allaah’s Sacred House is an Obligatory Duty that is owed to Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 32 – Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

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

And the proof for the Hajj is:

وَلِلَّهِ عَلَى النّاسِ حِجُّ البَيتِ مَنِ استَطاعَ إِلَيهِ سَبيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And Hajj to Allaah’s Sacred House is an obligatory duty that is owed to Allaah by those who have the ability to make their way there. And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97] [41]

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

The Jews claimed that they were Muslims and that they were upon the religion of Ibraaheem, so Allaah the Majestic and Most High tested them in this aayah, and He said: 

وَلِلَّهِ عَلَى النّاسِ حِجُّ البَيتِ مَنِ استَطاعَ إِلَيهِ سَبيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And Hajj to Allaah’s Sacred House is an obligatory duty that is owed to Allaah by those who have the ability to make their way there. And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]

Therefore, if you are Muslims, then perform the Hajj, because Allaah has made the Hajj to the Sacred House obligatory upon the Muslims, if you do not perform it, and you refuse to perform it, then this is a proof that you are not Muslims, and you are not upon the religious way of Ibraaheem: 

وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]

وَلِلَّهِ : Meaning: this is an obligation, a rite, and a binding duty which is due for Allaah, the Perfect and Most High from mankind.

حِجُّ : Its meaning in the language is al-qasd (to head towards an intended goal). And the word Hajj in the legislation is to head towards the honourable Ka`bah and the Sacred sites (of pilgrimage) at a particular time, and to carry out specific acts of worship and they are the rites of the Hajj.

حِجُّ البَيتِ: Meaning: the Ka`bah and whatever is round about it from the sites of pilgrimage which follow on from it.

مَنِ استَطاعَ إِلَيهِ سَبيلًا : This explains the condition being obligatory, and it is bodily and monetary capability; bodily capability such that he is able to work, ride, and move from his land to Makkah from whatever place he is in upon the earth. This is the bodily capability. It excludes the person who is permanently unable, such as a person with an illness which persists, the feeble old person, and such a one who does not have the bodily ability. But if he has monetary capability, then he should deputize someone to perform the Hajj on his behalf, the obligatory Hajj of Islaam.

As for monetary capability, then it is having the transport necessary to carry him, the riding animal, the plane, or the ship, each as is appropriate to the time; and that he has wealth which is sufficient for him to seek transport to convey him for the performance of the Hajj; and also, that he has provision and money for the journey, going and returning; and for his dependence, such that they will have sufficient funds until he returns to them. So, provision means that he has sufficient funds to suffice him upon his journey, and to suffice his dependents; his children, his parents, his wife, and everyone it is obligatory to spend upon; that he gives them that which will suffice them until he gets back to them, after securing guarantees for the payments of any debts which are upon him.

So this wealth is surplus, remaining after his debts have been dealt with. So, if this is available, then this will be his ability to make his way there, “provision and transport”[1] as occurs in the hadeeth of Ibn `Abbaas radiyallaahu `anhumaa.

And whoever does not have the ability, meaning: he does not have the provision nor the transport, then the Hajj is not upon him, because he does not have the ability to do it. So the condition for the Hajj being obligatory is ability.

Since the people come to the Hajj from far away, from all the regions of the earth, and every distant place, and it requires spending, and involves some difficulty and toil, and it may bring about dangerous situations, then from the Mercy of Allaah is that He made it binding only once in a lifetime. And whatever is in addition to that is supererogatory. This is from the Mercy of Allaah the Perfect and Most High, that He did not make it obligatory upon the Muslim every year just as the Prophet sallallaahu`alaihiwasallam said:

» إن الله فرض عليكم الحج فحجوا ، « قال  الأقرع بن حابس – رضى الله عنه-  أكل سنة يا رسول الله ؟ فسكت عنه الرسول ﷺ ثم أعاد السؤال ، فسكت عنه النبي ﷺ ثم أعاد السؤال ، فقال النبي ﷺ»  لو قلت نعم لوجبت ، ولما  استطعتم ، الحج مرة واحدة ، فما زاد فهو تطوع «

«Allaah has made the Hajj obligatory upon you, so perform the Hajj.» Al-Aqra` bin Haabis radiyallaahu `anhu said: Is it every year O Messenger of Allaah? So the Messenger sallallaahu`alaihiwasallam remained silent. Then he repeated the question, and the Prophet sallallaahu`alaihiwasallam remained silent. And then he repeated the question again, and the Prophet sallallaahu`alaihiwasallam said: «If I were to say yes, it would become obligatory and you would not be able to do it. The Hajj is a single time, and whatever is in addition, then it supererogatory.»[2]

And His saying, He the Most Perfect:

وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]

It contains a proof that whoever refuses to perform the Hajj and he is able to, and he does not perform the Hajj, then he is a disbeliever, because Allaah said: «whoever rejects» meaning: whoever refuses to perform the Hajj when he is able to perform it, then he has committed kufr. [This kufr] may be kufr asghar (lesser kufr), but whoever abandons it whilst denying its obligation, then this is kufr akbar (major kufr) by consensus of the Muslims. As for a person who acknowledges its obligation, but abandons it out of laziness, then this is lesser kufr. However, if the person dies and he has wealth, then someone should perform the Hajj on his behalf using money which he has left behind, because it is the debt of Allaah, the Mighty and Majestic, upon him. And this aayah shows the obligation of performing Hajj, it is a pillar from the pillars of Islaam. The Messenger of Allaah sallallaahu`alaihiwasallam explained that it is a pillar from the pillars of Islaam in the hadeeth of Jibreel[3] and in the hadeeth of Ibn `Umar.[4]

The Hajj was made obligatory in the nine year [after the Hijrah] upon one saying, and the Prophet sallallaahu`alaihiwasallam did not perform the Hajj in that year, rather he performed the Hajj in the year after it, in the tenth year. Why is this? This is because, he sallallaahu`alaihiwasallam:

« أرسل عليا ينادي في الناس في الموسم» : أن لا يحج بعد هذا العام مشرك ، ولا يطوف بالبيت عريان «

sent `Alee to call out to the people in the pilgrimage: «No person of shirk may perform Hajj after this year, and no naked person may perform tawaaf around the House.»[5]

So when the people of shirk and the naked people were prevented from the Hajj in the tenth year, the Prophet sallallaahu`alaihiwasallam performed the Hajj, the Farewell Hajj.

Footnotes:

[1] Reported by at-Tirmidhee (813), Ibn Maajah (2896) from a hadeeth of `Umar radiyallaahu `anhumaa, and reported by Ibn Maajah (2897) from a hadeeth of Ibn `Abbaas. [In Irwaa ul-Ghaleel, Shaykh al-Albaanee comments upon these ahaadeeth and a number of similar ahaadeeth, and judges all these narrations tracing back to the Prophet sallallaahu`alaihiwasallam) to be extremely weak and not authentic upon him sallallaahu`alaihiwasallam].

[2] Reported by Imaam Ahmad in his Musnad 4/151, Aboo Daawood (1721) and an-Nasaa`i 5/111 from a hadeeth of Ibn `Abbaas radiyallaahu `anhumaa. [Shaykh al-Albaanee declared this hadeeth as authentic].

[3] Reported by al-Bukhaaree (50) and Muslim (9,10) from a hadeeth of Aboo Hurayrah radiyallaahu `anh.

[4] Reported by al-Bukhaaree (8) and Muslim (16) from a hadeeth of Ibn `Umar radiyallaahu `anh.

[5] Reported by al-Bukhaaree (369) and Muslim (1347) from a hadeeth of Aboo Hurayrah radiyallaahu `anh.

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

 

Al-Mulakhas fee Sharh Kitaabit-Tawheed – Shaykh Saalih Fawzaan | Abu Muhammad al Maghribee [Audio|En]

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Al-Mulakhas fee Sharh Kitaabit-Tawheed Concise Commentary on the Book of TawhidThis is the weekly Saturday morning class on the book Al-Mulakhas fee Sharh Kitaabit-Tawheed (Concise Commentary on the Book of Tawhid) by Shaykh Saalih al-Fawzaan.

You may download the original text in Arabic here: الملخص في شرح كتاب التوحيد

As with all of our classes at Masjid Tawheed in Stone Mountain, GA, we encourage you to join us.

If you are not able to attend in person, please feel free to listen in via our Spreaker channel or our telelink line at 712-432-2856.

Al-Mulakhas fee Sharh Kitaabit-Tawheed – 01 – 20120128 Ch2
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These are ongoing classes, the book not finished yet, further parts will be added, inshaa Allaah, when they are available at the below link

http://followthesalaf.com/home/?tag=Kitabut-Tawheed

About the English Book:

Author: Dr. Salih al Fawzan
Publisher: Al Maiman Publishing House (2009)
Pages: 493 Binding: Hardcover

Description from the publisher:

This book gives a clear explanation of the Muslim sound Creed which is the core of the religion of Islam, as the belief in Tawhid (monotheism) is the purpose for which Allah created both mankind and jinn, and thus, those whose belief in Tawhid is corrupt, are not considered Muslims. It is a commentary on the Book of Tawhid written by Sheikh Muhammad Ibn Abdul Wahhab.

In this book, Dr. Salih al Fawzan has projected light on doctrinal issues of utmost importance in a genuine and reader-friendly style. This translated version of the book fulfills a long-standing need on the part of English-speaking Muslims for a brief, introductory book in Tawhid. It is a valuable book for novice readers, be they Muslims or non-Muslims, who do not have thorough knowledge of the sound creed, The chapters of this book focus on major issues in Tawhid such as the definition of Tawhid, virtue of Tawhid, warning against acts of shirk (polytheism), the Prophet’s Maintenance of monotheism, and other topics.

Hijrah is an Obligation Upon this Nation and it Continues Until The Hour is Established – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool ath-Thalaathah : Lesson 43 (Part B) & Lesson 44 (Part A)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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

والهجرة فريضة على هذه الأمة من بلد الشرك إلى بلد الإسلام ، وهي باقية إلى أن تقوم الساعة

Hijrah, from the land of shirk to the land of Islaam, is an obligation upon this nation and it continues until the Hour is established.[64]

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

Hijrah is joined along with jihaad in Allaah’s cause and it is an obligation which remains, it is not being abrogated. It is obligatory upon every Muslim who needs to perform Hijrah that he should perform Hijrah. And it is not permissible for the Muslim to remain in the lands of kufr when he is not able to make his religion apparent; so then it is obligatory upon him to migrate to the lands of the Muslims. So it is an obligation which remains, because of his sallallaahu`alaihi wa sallam saying:

لا تنقطع الهجرة حتى تنقطع التوبة ، ولا تنقطع التوبة حتى تخرج الشمس من مغرﺑﻬا

Hijrah will not be cut off until repentance is cut off and repentance will not be cut off until the sun rises from its place of setting.»[1]

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

The proof is His Saying, the Most High:

إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ قَالُوا فِيمَ كُنتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا

إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا

فَأُولَٰئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا

«As for those whose souls the angels take in a state of having earned Allaah’s anger, the angels will say to them:  ‘In what condition were you?’ They will say: We were weakened (by the great numbers and strength of the people of shirk) in our land.’ They will reply: ‘Was not Allaah’s earth spacious so that you could make hijrah therein? These people will find their abode in Hell and what an evil destination that is. 

Except for those who were rendered weak from the men, women and children who were unable to migrate or find a way to do so. 

As for such people, Allaah will certainly pardon them and Allaah is ever One who pardons and forgives the sins of His servants.» [4:97-99] [65]

Shaykh Fawzan quoted the 100th ayah as well :

وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most Merciful. [4:100]

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

These two aayaat contain a threat against abandoning performing the hijrah when the person is able to perform it – and that his abode will be the Hellfire – what an evil destination. Even though he does not exit from Islaam – this is from the nusoos al-wa`eed (the texts which contain a threat). So, if he abandons the hijrah, then he has abandoned something obligatory and he will be sinful. However, he does not exit from Islaam through abandonment of the hijrah, but there is a severe threat upon him.

Then, Allaah explains in the aayah after it, the excuse by which the obligation of the hijrah falls away. He, the Most High, said:

إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ

«Except for those who were rendered weak from the men, the women and wildaan (children).» [4:98]

wildaan Meaning: the children.

لَا يَسْتَطِيعُونَ حِيلَةً

«Who were unable to migrate» [4:98]

They do not possess the ability.

وَلَا يَهْتَدُونَ سَبِيلًا

«Or find a way to do so» [4:98]

Meaning: they do not know the way to the land – the city – because hijrah requires (a person) to make a journey, otherwise (it may be the case) that a person dies during the journey if he does not know the way.

So therefore their excuse is in two matters:

  • Firstly: Those who were not able to carry it out.
  • Secondly: Those who do not know the way.

So even if they have the financial capability, but do not have awareness of the way that they could follow, someone to guide them upon the way – this is the correct excuse. As for the person who has the capability and knows the way, then there is no excuse for him.

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

And His saying, He the Most High:

يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ

«O My servants who believe! Indeed My earth is spacious, so worship Me alone.» [29:56]

قال البغوي رحمه الله : سبب نزول هذه الآية في المسلمين الذين بمكة ولم يهاجروا ، ناداهم الله باسم الإيمان

al-Baghawee (rahimahullaah) said: “The reason for the sending down of this aayah concerns the Muslims who were in Makkah and did not migrate; Allaah addressed them with the title of eemaan.”

: والدليل على الهجرة من السنة قوله صلى الله عليه وسلم

» لا تنقطع الهجرة حتى تنقطع  التوبة ، ولا تنقطع التوبة حتى تطلع الشمس من مغرﺑﻬا «

The proof for the hijrah found in the Sunnah is his sallallaahu`alaihi wa sallam saying:

«Hijrah will not be discontinued until repentance is discontinued, and repentance will not be discontinued until the sun rises from its place of setting.»[66]

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

This aayah is from Soorah al-`Ankaboot. It contains a command to migrate and that the earth of Allaah is spacious. So, if you are in a land where you are not able to make your religion apparent, in that case Allaah’s earth is spacious, so move away from it. Do not remain in the bad part; rather leave it and go somewhere in Allaah’s spacious earth. Allaah, the Perfect and Most High, has made the earth spacious. The proof for the hijrah found in the Sunnah is his sallallaahu`alaihi wa sallam saying:

»لا تنقطع الهجرة حتى تنقطع  التوبة ، ولا تنقطع التوبة حتى تطلع الشمس من مغرﺑﻬ ا «

«Hijrah will not be discontinued until repentance is discontinued, and repentance will not be discontinued until the sun rises from its place of setting.»[2]

As for his sallallaahu`alaihi wa sallam‘s saying:

» لا هجرة بعد الفتح «

«There is no migrating after the conquest (of Makkah).»[3]

What is apparent from the hadeeth is that the migrating came to an end after the conquest of Makkah. Some people think that there is a contradiction between the hadeeth and between his sallallaahu`alaihi wa sallam saying:

»لا تنقطع الهجرة حتى تنقطع  التوبة ، ولا تنقطع التوبة حتى تطلع الشمس من مغرﺑﻬا«

«Hijrah will not be discontinued until repentance is discontinued, and repentance will not be discontinued until the sun rises from its place of setting.»[4]

However, the people of knowledge respond to his hadeeth (by saying) that what is meant by «there is no migrating after the conquest» is (no migrating) from Makkah, since through the conquest, it became an abode of Islaam. The people thought that migrating remained from Makkah after the conquest so they wished to attain the reward of migrating. As for migrating from the land of disbelief, then it remains until the Hour is established. The proof is the previous aayaat and the previous prophetic hadeeth. This is the response to this difficulty.

 Footnotes:

[1] Reported by Aboo Daawood no. 2479 and Ahmad from a hadeeth of Mu`aawiyyah ibn Abee Sufyaan, radiyallaahu `anhumaa.

[2] Reported by Aboo Daawood no. 2479 and Ahmad from a hadeeth of Mu`aawiyyah ibn Sufyaan, radiyallaahu `anhumaa. [It was declared saheeh by al-Albaanee].

[3] Reported by al-Bukhaaree no. 2783 and Muslim no. 1353 from a hadeeth of ibn `Abbaas, radiyallaahu `anhumaa, and reported by Muslim no. 1864 from a hadeeth of `Aa.ishah, radiyallaahu `anhaa.

[4] Reported by Aboo Daawood no. 2479 and Ahmad from a hadeeth of Mu`aawiyyah ibn Sufyaan, radiyallaahu `anhumaa. [It was declared saheeh by al-Albaanee].

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/hijrah

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

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

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The Night Journey and the Ascent through the Heavens

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

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

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

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

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

He, the Most High, said:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى

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

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

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

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

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

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

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

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

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

»هي خمس وهي خمسون«

«They are five and they are fifty.»[2]

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

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

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

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

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

This was with regard to the Mi`raaj.

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

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

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

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

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

Whereas Allaah, the Majestic and Most High, says:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ

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

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

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

As occurs in the hadeeth:

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

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

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

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

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

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

وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ

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

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

And likewise in His statement:

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ – لِّلسَّائِلِ وَالْمَحْرُومِ

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

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

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

Footnotes:

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

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

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

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

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

—

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

Book Study Resources – Three Fundamental Principles

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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

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

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

Aspects of the Days of Ignorance – Imaam Muhammad bin ‘Abdil-Wahhaab (Translated Text)

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AUTHOR: Imaam Muhammad bin ‘Abdil-Wahhaab [Died 1206H]
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of the classical treatise of Imaam Muhammad bin ‘Abdil-Wahhaab “Masaa’il-ul-Jaahiliyyah” (Aspects of the Days of Ignorance), which is a list of 128 points – each point representing one aspect of belief or practice that the people of the Days of Ignorance were upon, which Islaam came to oppose. The source used for this translation can be found on sahab.org.

The original Arabic text of the treatise is included within this translation so as to make this e-book a comprehensive reference guide and an easily-accessible study guide. Footnotes were added by the translator in order to clarify and provide evidence for some of the points that the author mentioned but didn’t provide proof or an explanation for. In recent times, this treatise has been explained by Shaikh Saalih Al-Fawzaan in several lectures. These lectures were recorded and transcribed and put into a book.

The subject matter of this treatise is one of great importance, for the aspects of the Days of Ignorance have not ceased to be acted upon till this very day. And the people that call towards these misguided beliefs and practices of the Days of Ignorance are many, such as innovators and people of desire. So it is important for the Muslim to learn what the People of the Days of Ignorance were upon in terms of beliefs, actions and practices, so that he may avoid that, since Islaam came to oppose these aspects.

Quotes from the Book: “These are the aspects that the people of the Days of Ignorance – both the people of the Book and the non-People of the Book – were upon, which the Messenger of Allaah opposed. They are from the matters that every Muslim is required to possess knowledge of. This is since with (understanding) one side of the opposite, the goodness of the other side of the opposite can be made apparent. And it is by (making apparent the) opposite of something that matters become clarified. The most important of these aspects (of the Days of Ignorance) and most severe in terms of danger was the absence of faith (Eemaan) in the heart, for what the Messenger of Allaah came with. And if approval for what the people of the Days of Ignorance were upon is further added to this (absence of faith), then the total ruin is achieved, as Allaah says: ‘And those who believe in the falsehood while disbelieving in Allaah, it is they who are the losers.’ [Surah Al-‘Ankaboot: 52]”

“[3] They held the acts of opposing the figure of authority and failing to comply with him as being something virtuous. And they saw the acts of hearing and obeying as being humiliating and degrading. So Allaah’s Messenger opposed them and commanded that patience be observed when facing the oppression of the rulers. And he commanded with hearing and obeying them, as well as advising (them). And he spoke extensively in regards to that and he constantly brought it up and repeated it.”

“[5] From their greatest principles was that they were deceived by (following) the majority, using that as a proof against the correctness of a matter. And they also used as evidence for declaring the falsehood of something, the fact that it was strange and that its adherents were few. So Allaah prescribed the opposite of that and He clarified this in many places of the Qur’aan.”

“[23] They were deluded by the life of this world. So they perceived Allaah’s bestowal of worldly material (on someone), as an indication of He was pleased (with that person), as He says: ‘And they say: We are abundant in wealth and in children. And (because of that) we are not going to be punished.’ [Surah Saba’: 35]”

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The Conditions, Pillars and Requirements of the Prayer – Imaam Muhammad bin ‘Abdil-Wahhaab

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AUTHOR: Imaam Muhammad bin ‘Abdil-Wahhaab
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of the beneficial treatise of Imaam Muhammad bin ‘Abdil-Wahhaab, “Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa.” [The Conditions, Pillars and Requirements of the Prayer]

In this short treatise, Imaam Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, briefly outlines the nine conditions for the acceptance of one’s prayer, as well as the fourteen pillars and eight requirements of the prayer, mentioning some of their proofs and evidences from the Book and the Sunnah.

A condition is something that is required before the commencement of prayer in order for it to be valid. “The pillars are that which if one fails to perform any of them out of forgetfulness or intentionally, his prayer is rendered invalid because of his abandoning it. The requirements are that which if one fails to perform any of them intentionally, his prayer is rendered invalid due to his abandoning it, but if he leaves any of them due to forgetfulness, he is obligated to perform the (extra) prostrations for forgetfulness.”

The author also lists the conditions, obligations, requirements and nullifiers of wudoo (ablution). The translator has provided a quick reference guide as an appendix listing each of these points, as well as footnotes with hadeeth references and other comments gathered from several sources of this treatise.

Quotes from the Book:

“The things that nullify (nawaaqid) the ablution are eight: (1) Whatever comes out from the two private parts; (2) Any foul impure substance that comes out from the body; (3) Loss of consciousness (i.e. sleep/insanity); (4) Touching a woman with sexual desire; (5) Touching one’s private part with the hand, whether it is the frontal or rear (private part); (6) Eating the meat of camels; (7) Bathing a deceased person; and (8) Apostating from Islaam, may Allaah protect us from that!”

“The pillars of the prayer are fourteen: (1) Standing, if one has the ability to do so; (2) The opening Takbeer; (3) Reciting Surah Al-Faatihah; (4) Bowing; (5) Rising from Bowing; (6) Prostrating on all seven limbs; (7) Erecting oneself from it; (8) Sitting between the two prostrations; (9) Remaining tranquil (i.e. not rushing) during all of these pillars; (10) Maintaining the same sequence; (11) the Final Tashahhud; (12) Sitting for it; (13) Sending Salaat on the Prophet; and (14) the (final) two Tasleems.”

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