Parables of the Qur’aan

Info about book (58 pages) from back cover:

Before you, O reader are ten parables from the Qur’aan wherein our Lord and Creator, the One Alone deserving of our worship, has revealed parables by which we may be guided to His worship and servitude and warned against associating partners in worship alongside Him. He, the Most High, has stated:

“See you not how Allaah sets forth a parable?..”

The parables are explained by Imaam As-Sa’dee in a manner that causes one to reflect and one’s Eemaan to be strengthened and increaed. As Imaam As-Sa’dee, may Allaah’s Mercy be upon him, states:

“So giving parables which show concepts in the light of physical examples enables the meaning which Allaah intended to become fully clear and apparent.”

We pray that Allaah, the Most High, brings about benefit by way of this beautiful explanation of Imaam As-Sa’dee.
 
 

A Parable from the Qur’aan on the Futility of Worshipping Idols

يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ

“O mankind! A similitude has been coined, so listen to it (carefully): Verily those on whom who call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.”

[Sooratul-Hajj 22: Aayah 73]

Shaikh Abdur Rahmaan as-Sa’dee said:

This is a parable which Allaah has given to show the vileness of worshipping idols, and to explain the deficiency of the intellect of those who worship them, and the weakness of all of them. So He said:

يَا أَيُّهَا النَّاسُ
“O mankind!”

Which is an address to the Believers and the Unbelivers. So the Believers will increase in knowledge and clarity, whereas the Unbelievers will have the proof established against them.

ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ
“A Similitude has been coined, so listen to it (carefully)…”

Meaning: listen attentively to it and understand what it comprises. Do not meet it with inattentive hearts, nor with hearing that is turning away. Rather pay attention to it with your hearts and your hearing; and it is this:

إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ
“Verily those on whom you call besides Allaah…”

This covers everything that is worshipped or invoked besides Allaah.

لَن يَخْلُقُوا ذُبَابًا
“…cannot create (even) a fly…”

Which is one the most slighest and most insignificant of creatures, yet it is not within their ability to create this weak creature, not to mention anything greater than it.

وَلَوِ اجْتَمَعُوا لَهُ
“…even though they combine together for the purpose…”

Indeed even more decisive is the fact that if:

يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ
“And if the fly snatches away a thing from them, they will have no power to release it from the fly.”

So this is the utmost degree of inability.

ضَعُفَ الطَّالِبُ
“So weak is the seeker…”

The one who is worshipped besides Allah,

وَالْمَطْلُوبُ
“…and the sought.”

i.e. The fly. So each one of them is weak, yet even weaker than both of them is the person who devotes himself to this weak one (i.e. the one who is worshipped besides Allaah) and gives him the position of the Lord of the creation.

Source: Parables of The Qur’aan, Ash-Shaikhul-‘Allaamah Abdur-Rahmaan Ibn Naasir Aal-Sa’dee (Died 1376 After the Hijrah), Translated by Aboo Talhah Dawood Ibn Ronald Burbank, Salafi Publications, Parable IV, pp.14-16.

Commentary on Al-Muzani’s Sharhus-Sunnah

Info about book (128 pages) from back cover:

The book that lies in front of you – dear reader – is a concise expression of sound ‘aqidah from one of its earliest sources. Sharhus-Sunnah was penned by the Noble Imam Isma’il Ibn Yahya al-Muzani (d.264H) – the student of Imam ash-Shafi’i (d.204H) – over a Millenium ago. In this return to the earliest sourecs of Islam, the Imam covers all of the foundational issues of faith in Islam including, Allah’s ascendency over the creation, the Qadr (pre-decree), Iman, the Qur’an, the Attributes of Allah, the Resurrection, Seeing Allah in the Hereafter, the Companions and much more.

The ancient text has been explained by the former Mufti of Jizan province in Saudi Arabia, al-‘Allamah Ahmad Ibn Yahya an-Najmi (d.1429H). The commentary is included to make this work comprehensible and clear to the average Muslim reader. Additional notes have been added from various printings of Sharhus-Sunnah to provide a comprehensive and historical context to the benefits contained herein. So we hope – as Imam al-Muzani hoped – that this book will, “clarify to you from the Sunnah an affair that you may make yourself patient in adherence to it and avert thereby the doubtful sayings and the deviation in the newly-invented affairs of the misguided ones.”
 
 

The Angels

He created the creation with His Will, without any need for the creation. So He created all of the Angels for His obedience and He made them naturally inclined towards His worship. So from them are Angels who carry the Throne by His Power. And there is a group from amongst them who surround the Throne glorifying Him. And there are others who praise and venerate Him. And He chose Messengers from amongst them and some of them carry out His command.¹

Explanation:

Belief in the angels is a pillar from amongst the pillars of iman (faith), just as iman in the Qadr is a pillar from amongst the pillars of iman.

So the Angels – as the author of the text (rahimahullah) has described; Allah (Azza wa Jal) created them and all of the creation without any need for them. However, He created them for a wisdom and He brought them into existence for an objective that He (Subhaanahu wa ta’aala) wanted from them. So all of the Angels are naturally inclined to obey Him (Jalla wa ala). They do not disobey Him for the blink of an eye. From them are the carriers of the Throne and from them are the Arch-Angels who surround the Throne.

Allah (Azza wa Jal) said,

“Those Angels who carry the Throne and those around it exalt Allah with praise of their Lord and believe in Him and ask forgiveness for those who have believed.” [Surah Ghafir 40:7]

And from them are Angels whom Allah has made into Messengers whom He commands with His command and they execute it. And from are the guardians and from them are the punishers and from them are the treasurers of profit and from are the safekeepers of the Fire and from them are the treasurers of Paradise. And from them are the Angels of the seas and from them are the Angels of the mountains and from them are the Angels who are entrusted with the clouds and from them are the Angels of the heavens worshipping Allah.

The Prophet (صلى الله عليه وسلم) said, “The heavens creaked and they had a right to creak. There was not a single place therein the space of four fingers, except that an Angel was placing its forehead there in prostration to Allah.”²

Footnotes
1 Shaykh ‘Ubayd al-Jabiri (hafidhahullah) said, “He mentioned iman in the Angels and that Allah created the Angels for His obedience. There is no disobedience amongst them. Indeed, Allah described them as honourable servants. They do not precede Him in statement and they carry out His commands and they have duties. So it is obligatory to have iman in the Angels – those whom Allah has named from amongst them and those whom He has not named, such as Jibril, Mika’il and Israfil. Likewise, Malik has been named as the keeper of the Fire and Ridwan is the keeper of Paradise. And they have specific duties, from them is the trustworthy spirit: Jibril (alaihis-salaam). Likewise, the author – rahimahullah – mentioned that they have duties, which Allah has entrusted them with. So they answer and obey (alaihimus-salaam). And from these Angels are the ones who carry the Throne, and Allah has granted them the ability to carry it.” Refer to the first casette of Shaykh ‘Ubayd’s lessons on Sharhus-Sunnah of al-Muzani.
2 Sahih: Related by Ahmad (no. 21516), at-Tirmidhi (no. 2312), Ibn Majah (no. 4190), al-Bazzar (no. 3524), at-Tahawi in Mushkilul-Athar (no. 1135), al-Baghawi in Sharhus-Sunnah (no. 4172) and al-Hakim (2/510), from the hadith of Abi Dharr (رضي الله عنه‏). It was authenticated by al-Albani in Sahihul-Jami’ (no. 1020).
Benefit: There are also other than the types of Angels that have been mentioned here. There are the Angels who are entrusted with questioning the dead person. When he is placed in his grave, there come to him two Angels who ask him about his Lord, his Religion and his Prophet. And there is the Angel of death who is entrusted with seizing the souls at the time of death. And there are the Angels who attend the gatherings of dhikr (remembrance). And there are the Angels who are entrusted with the fetuses in the wombs. When the person reaches the fourth month in the stomach of his mother, Allah sends to him an Angel who writes down his sustenance, his lifespan, whether he will be wretched or happy, and much more than that.
Indeed, some of the names of the Angels have been mentioned such as Jibril, Mika’il, Israfil and Malik the keeper of the Fire. Likewise, there is an Angel who transforms into the form of a man by the command of Allah (tabaaraka wa ta’aala), as occurred with Jibril when Allah (tabaaraka wa ta’aala) sent him to Maryam (aliahas-salaam). So he came to her in the form of a human being of regular build. And he came to the Prophet (صلى الله عليه وسلم) whilst he was sitting with his Companions in the form of a man with extremely white clothes and extremely black hair. No sign of travel could be seen upon him, and no one from amongst the Companions knew him. Likewise, there are Angels whom Allah sent to Ibrahim and Lut (alahimus-salaam), they came in the form of men. Refer to Fathul-Bari (6/232) of Ibn Hajr, Ighathatul-Lahfan (2/120-121) of Ibnul-Qayyim and Sharhut-Tahawiyyah (p.335) of Ibn Abil-‘Izz.

Source: Commentary on Al-Muzani’s Sharhus-Sunnah, The Noble Shaykh, The Mufti, Al-‘Allamah Ahmad Ibn Yahya an-Najmi (d.1429H), Translation by Maaz Qureshi, Sunnah Publishing, pp.34-36.

The Path to Guidance

Info about book (132 pages) from back cover:

Ibn al-Qayyim said, “Get up (and hurry) in entering upon Allaah and accompanying Him in the Home of Peace, without any tiredness, hardship or fatigue, but in fact by the nearest of paths and the most easiest (of them). And this is (by realising) that you are in a time between two times which is (what constitutes) your life, and this is the present time which is between what has passed and what is yet to come. Then that which has passed, you can correct by repentance, remorse and seeking forgiveness. This is something in which there will be no tiredness, fatigue, or any straining efforts (required on your behalf). It is (nothing but) the action of the heart … And there is due from the servant to Allaah, in every moment from his time, servitude which will advance him or bring him nearer to Allaah. So if he spends his time in servitude to Allaah, he will advance to His Lord and if he busies himself with desires, or relaxation or inactivity, he will lag behind. And the servant never ceases either to be moving forward or falling behind, and there is no stopping whilst on the path, ever.”

Every harm that enters upon a servant, is caused by the heart’s corruption. The corruption of the heart in turn brings about the removal of the heart’s right upon Allaah, the Exalted, and a dimunition of its degree and rank in the sight of Allaah. For this reason, some of the shaikhs advised with their saying, “Be cautious of (the) mixing with a person which will cause wastage of time and corruption of the heart. For verily, when time is wasted and the heart is corrupted, all of the affairs of the servant will become ruined…” How can it befit the intelligent person that he should waste and neglect it (i.e., his soul), and to sell it for an insignificant price, in a ceasing, wasting, perishing place. Is this but the greatest of frauds? This senseless and foolish fraud will become manifest on the Day of Resurrection, when the scales of those having taqwaa of Allaah will be heavy (with good deeds) and the scales of the falsifiers will be light (devoid of good deeds).
 
 

The Ways of Attaining Knowledge

And the beneficial knowledge has certain ways and means by which it is obtained and certain paths that are taken in its acquisition and memorisation. Amongst the most important of them are:

Firstly: That the servant asks his Lord for the beneficial knowledge and that he seeks assistance by Him, the Exalted, and shows his need to Him. Allaah ordered His Prophet, Muhammad (صلى الله عليه وسلم) to ask Him that He increases him in knowledge, in addition to his knowledge. He, the Exalted said:

And say, “O Lord! Increase me in knowledge.”¹

And the Messenger (صلى الله عليه وسلم) used to say, “O Allaah, benefit me with what you have taught me and teach me that which will benefit me and increase me in knowledge.”²

Secondly: And this is the greatest and the essence of them all – sincerity in seeking knowledge. The Messenger (صلى الله عليه وسلم) said, “Whoever learnt knowledge by which the Face of Allaah is to be sought, but does not do so except for attaining a goal of this world, (he) will not smell the fragrance of Paradise on the Day of Resurrection.” ³

Thirdly: Striving and exerting oneself in seeking knowledge, having keen interest for it, having a true desire in which the Pleasure of Allaah, the Most High, is sought and adopting all of the ways and means in seeking knowledge of the Book and the Sunnah.⁴

A man came to Aboo Hurairah (رضي الله عنه‏) and said, “I desire to learn the knowledge but I fear that I may waste it.” So Aboo Hurairah replied to him, “Your abandonment of learning it is sufficient in wasting it.”⁵ For this reason one of the wise people, upon being asked, “What is the way by which knowledge is obtained?” answered, “With eagerness is it followed, with love is it listened to, with sole concern is it gathered, teach your knowledge to the one who is ignorant, and learn from the one who teaches, for if you do that, you will come to know that of which you were ignorant and you will memorise that which you (yourself) have learnt.”⁶

For this reason, Imaam ash-Shaafi’ee (rahimahullah) said:

“My brother! You will not acquire knowledge
except by six matters,
I will inform you of their detail with an explanation:
Intelligence, zeal, striving, competence/proficiency
The companionship of a teacher…
and a long time!”

Fourthly: Avoiding all disobedience by having taqwaa of Allaah, the Most High, for that is the greatest of means of acquiring knowledge, as He, the Most High, has said:

Have taqwaa of Allaah and Allaah will teach you, and Allaah has knowledge of every single thing.⁷

And He, the Most High, also said:

O you who believe! If you have taqwaa of Allaah, He will grant you a criterion (to judge between truth and falsehood).⁸

This is clear and manifest proof that the one who has taqwaa of Allaah, He will grant him knowledge by which he will distinguish between truth and falsehood. For this reason ‘Abdullah ibn Mas’ood (رضي الله عنه‏) said, “Indeed, I consider that man loses knowledge which he once had, due to a sin which he committed.”⁹

Imaam ash-Shafi’ee (rahimahullah) said, “I complained to Wakee’ about the poorness of my memory. So he directed me to abandon disobedience. And informed me that the knowledge of Allaah is light. And that the light of Allaah is not given to the disobedient.”¹⁰ Imaam Maalik said to Imaam ash-Shaafi’ee (rahimahullah), “I see that Allaah has placed light in your heart so not extinguish it with the darkness of disobedience.”¹¹

Fifthly: Being neither shy nor arrogant in seeking knowledge, and this is why ‘Aa’ishah, may Allaah be pleased with her, said, “How excellent are the women of the Ansaar, shyness/modesty does not prevent them from understanding the religion.”¹² Umm Sulaim, may Allaah be pleased with her, said, “O Messenger of Allaah! Allaah is not ashamed of the truth, so is it necessary for a women to make ghusl when she has a wet dream?” The Prophet (صلى الله عليه وسلم) said, “If she sees the fluid.”¹³ Mujaahid said, “The shy person and the arrogant one will not learn the knowledge.”¹⁴

And finally: Acting upon the knowledge. The Messenger of Allaah (صلى الله عليه وسلم) said, “A servants two feet will not move on the Day of Judgement until he is questioned about four (things). His youth – how he spent it; his knowledge – how he acted upon it; his wealth – how he earned it and how he spent it and his body – how he used/wasted it.”¹⁵ He (صلى الله عليه وسلم) also said, “A man will be brought on the Day of Judgement and will be thrown in the Fire and his entrails will pour out. It will be said, ‘Did you not used to order the good and forbid the evil?’ He will say, ‘I used to command you with good and not do it myself and I used to forbid you from evil and do it myself.’ “¹⁶

Footnotes
1 Soorah Taa Haa (21):114.
2 Reported by at-Tirmidhee (5/578) and Ibn Maajah (1/92). Also refer to Saheeh Ibn Maajah (1/47).
3 Reported by Aboo Dawood with his wording in Kitaabul-‘Ilm and Ibn Maajah in his introduction (1/93). Refer also to Saheeh Ibn Maajah (1/48).
4 Such as buying books and casettes, connecting with the people of knowledge from Ahlus-Sunnah, not Ahlul-Bid’ah, attending their gatherings, talks and conferences, travelling for the sake of knowledge and other such efforts. Refer to Chapter Eleven: The Methodology of a Muslim.
5 Refer to Tafseerus-Sa’dee (5/194).
6 Jaami’ Bayaanul-‘Ilm wa Fadlihi of Ibn ‘Abdul-Barr (1/102,103).
7 Soorah al-Baqarah (2):282.
8 Soorah al-Anfaal (8):29.
9 Jaami’ Bayaanul-‘Ilm wa Fadlihi of Ibn ‘Abdul-Barr (1/196).
10 Deewaanush-Shaafi’ee (p. 88). Refer also to Al-Jawaab al-Kaafee of Ibn al-Qayyim (p. 104).
11 Al-Jawaab al-Kaafee of Ibn al-Qayyim (p. 104).
12 Reported by Bukhaaree in Kitaabul-‘Ilm.
13 Ibid.
14 Ibid.
15 Reported by at-Tirmidhee (2417) and see Saheehut-Targheeb wat-Tarheeb (1/126).
16 Reported by Bukhaaree (3094) and Muslim (2989).

Source: The Path to Guidance, Imaam Ibn Al-Qayyim Al-Jawziyyah (died 751 AH), Translated by Aboo ‘Iyaad Amjad Rafiq, Salafi Publications, First Edition, pp.51-55.

Fundamentals of the Salafee Methodology – An Islaamic Manual for Reform

Info about the book (169 pages) taken from back cover:

Stated Imaam Muhammad Naasirud-Deen al-Albaanee, “It is inevitable that we must begin with at-tafsiyah wat-tarbiyah (purification and education). So any movement that has not been established upon this foundation, then there is no benefit in it at all. So in order to prove the soundness of the view that we have adopted concerning the manhaj, we return back to the Noble Book of Allaah…How can we enter into Jihaad when our ‘aqeedah is divided and destroyed? How can we perform Jihaad when our akhlaaq (character) goes together with corruption? Therefore, it is inevitable that the rectification of the ‘aqeedah and the education of the individual must take place before the beginning of Jihaad. I know that the affair shall not remain safe from opposition to our manhaj of at-tasfiyah wat-tarbiyah. So there shall emerge one who will say, “The establishment of at-tasfiyah wat-tarbiyah is an affair that requires many long years!” However, I say: This is not what is important with regards to the affair. Rather, the important thing is that we must carry out what our Religion and our Maginificent Lord has commanded us with.”
 
 

Bringing about the return of the glory of Islaam through Tasfiyah and Tarbiyah

Stated Imaam al-Albaanee, “Therefore, the key to the return of the glory of Islaam means implementation of beneficial knowledge and establishing righteous and correct actions, and this is a very great affair which the Muslims cannot reach, except through the methodology (manhaj) of tasfiyah (purification and correction) and tarbiyah (education and cultivation). There two are very great obligations. By the first of these (tasfiyah), the following is intended:

1. Purifying the Islaamic ‘aqeedah from that which is alien to it, such as shirk, ta’teel (denial of Allaah’s Attributes), ta’weel (figurative interpretation), refusing authentic ahaadeeth, because they are connected to matters of ‘aqeedah, and their like;
2. Purifying the Islaamic fiqh (jurisprudence) from erroneous judgements which are contrary to the Qur’aan and the Sunnah, freeing the minds from the fetters of blind-following and the darkness of sectarianism and party spirit.
3. Purifying the books of tafseer, fiqh, raqaa’iq (matters concerning the heart) and other than that from the ahaadeeth that are weak and fabricated, or the unsupported narrations from the people of the Book, and the reprehensible narrations.

With regards to the second obligation (tarbiyyah), then by it I mean: cultivating the young generation upon this Islaam, purified from all that we have mentioned, giving them a correct Islaamic education from the start – without any influence from the disbelieving western education. There is no doubt that bringing these two obligations about requires huge efforts and sincere cooperation between all Muslims, individuals and groups, from all those who are truly concerned with establishing the desired Islaamic society, each one working in his own field and speciality.” Refer to Fiqhul-Waaqi’ (p.49-51).

Source: Fundamentals of the Salafee Methodology, Imaam Muhammad Naasirud-Deen al-Albaanee, Compiled and Translated by TROID Publications, Second Edition, pXII.

Explanation of the Hadith of Jibril About the Teachings of Islam

Info about the book (168 pages) from the back cover:

The book before you – noble reader – is a detailed explanation of the famous hadith of Jibril, at the end of which, the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, “This was Jibril, he came to you in order to teach you your Religion.” Due to the many benefits contained within this book, the Muhaddith of al-Madinah, Shaykh ‘Abdul-Muhsin al-‘Abbad – may Allah preserve him – decided to write a book dedicated solely to the treasures found in this hadith. The Scholars of the past have mentioned the comprehensive nature of this hadith in various places:

So al-Qadi ‘Iyad (d.544H) said, “Indeed, this hadith comprises an explanation of al the acts of worship, the outward ones and the inward ones, from the tenets of Iman, the actions of the limbs and the sincerity of the souls and it cautions against the harmful actions; to the extent that all of the Shari’ah sciences refer back to it and branch out from it..”

And al-Qurtubi (d.671H) said, “This hadith deserves to be called Ummus-Sunnah (mother of the Sunnah), due to what it containsn from comprehensive knowledge of the Sunnah.”
 
 

The Connection between the categories of Tawheed

What follows are excerpts from the recommended book, Explanation of the Hadith of Jibril About the Teachings of Islam by Shaykh ‘Abdul-Muhsin al-’Abbad, Sunnah Publishing:

“…And the testimony that none has the right to be worshipped besides Allah means that there is none worthy of worship in truth besides Allah. And the kalimatul-ikhlas (statement of sincerity of worship) comprises two pillars: a general negation in its beginning and a specific affirmation at its end. So in the beginning of it, there is a negation of worshipping anything other than Allah. And at the end of it there is an affirmation for the worship of Allah alone without any associate. And the predicate ‘la’ (no) negates everything in the category whose implication is ‘haqq’ (truth) and it is not correct to negate everything that is in existence (mawjud), because there are false gods in existence and they are many. It is only a negation of true uluhiyyah (divinity) because it has negated everything besides Allah and it has affirmed worship for Allah alone.”

“…And Tawhidul-Uloohiyah (oneness of Allah’s worship) is the Tawhid (oneness) of Allah in the deeds of the servants, such as ad-du’a (supplication), al-khawf (reverential fear), ar-raja‘ (hope), at-tawakkul (reliance), al-isti’anah (seeking assistance), al-isti’adhah (seeking refuge), al-istighathah (seeking deliverance), adh-dhabh (sacrifice), an-nadhr (vows) and other than these from the various types of worship in which it is obligatory to single out Allah. So these acts of worship cannot be directed towards anything other than him, neither an Angel brought close, nor a prophet sent as a messenger, let alone anything besides these two examples.”

“…And the connection between these three categories of Tawhid is such that it must be said: Tawhidur-Rububiyah and Tawhidul-Asma’ was-Sifat are pre-requisites for Tawhidul-Uluhiyyah. And Tawhidul-Uluhiyyah is inclusive of the other two categories. And the meaning is that the one who affirms al-Uluhiyyah, then he must have already affirmed Tawhidur-Rububiyyah and Tawhidul-Asma’ was-Sifat, because whosoever affirms that Allah alone is al-ma’bud (the object of worship) such that he singles Him out with worship and does not associate anything else along with Him, then such a person cannot deny that Allah is the Creator and the Sustainer, the One who grants life and death and that Allah has beautiful Names and lofty Attributes.

As for the one who affirms Tawhidur-Rububiyyah and Tawhidul-Asma’ was-Sifat, then it is binding that he affirm Tawhidul-Uluhiyyah. Indeed, the disbelievers amongst whom the Messenger of Allah (صلى الله عليه وسلم) was sent affirmed Tawhidur-Rububiyyah. However, this affirmation was not enough to enter them into Islam. Rather, the Prophet (صلى الله عليه وسلم) fought them until they worshipped Allah alone without any associates. Due to this, there are many instances in the Qur’an showing that the Tawhidul-Rububiyyah which the disbelievers affirmed compels them to affirm al-Uluhiyyah.”

The Greater Understanding

Info about book (56 pages) taken from back cover:

About the Book: He who does not seek to understand Allah’s Religion, neither giving it any importance nor striving to seek knowledge, is an individual who has been been deprived from much good. This is because it is impossible for an individual to truly worship Allah, upon the true meaning of His worship, in the manner that is pleasing to Him, except by understanding His Religion and by performing acts of worship in the manner Allah has legislated. Likewise, it is impossible for an individual to perform acts of worship in the legislated manner except by seeking understanding of Allah’s Religion. As a result, it is impossible for the actions of one who performs deeds and worships Allah without understanding to be firmly established upon a correct foundation, and it is likely that all, if not most of his actions are misguidance. So based on this, we recognise the importance of understanding Allah’s Religion, that it is an issue of vital importance, and that it is required of a Muslim to attain understanding of Allah’s Religion, rather than remaining upon ignorance and error by not knowing how to worship Allah, or how to practice the obligations which Allah has made binding upon him.

About the Author: He is the virtuous Sheikh and Doctor Saleh ibn Fawzaan ibn Abdullah from the family of al-Fawzaan from the people of ash-Shamseeyah, from the tribe of Dawaa’seer. He was born in the year 1354 A.H. He completed his primary studies at the Faysaliyaah School in Buraydah 1371 A.H. Sheikh Saleh al-Fawzaan joined the faculty of Shar’eeah in Riyadh and graduated in the year 1381 A.H. He then received a Master’s degree in Jurisprudence, followed by a PHD specializing in Jurisprudence from the same faculty. After graduating from the Faculty of Sharee’ah, he was appointed as a teacher within an educational institute in Riyadh, and then transferred to a teaching position at the Faculty of Shar’iah. Sheikh Saleh al-Fawzaan later became a member of the Permanent Committee for Research and Verdicts, a position which he holds to this day.
 
 

The Worship of Allah is not Correct Except by Abandoning that which is Worshipped besides Him

Allah (subhaanuahu wa ta’aala) says:

“Worship Allah Alone, and keep away from Taghut.”
[an-Nahl (16):36]

And He (subhaanuahu wa ta’aala) says:

“Worship Allah alone and do not associate others in worship with him.” [an-Nisaa (4):36]

Allah did not restrict His statement to:

“Worship Allah alone.”

But rather He continued by saying:

“And do not associate others in worship with Him.”
[an-Nisaa (4):36]

This is because there is no benefit in any act of worship except and unless it is free from shirk.

As He (subhaanuahu wa ta’aala) says:

“So whoever hopes in the meeting with his Lord then let him do righteous actions, and he should not associate anything in worship with his Lord.” [al-Kahf (18):110]

Furthermore, Allah (subhaanuahu wa ta’aala) did not restrict His statement to:

“Let him do righteous actions,”
[al-Kahf (18):110]

On the contrary, He prohibited Shirk. Since a person may perform righteous actions yet corrupt them by committing shirk with Allah (subhaanuahu wa ta’aala). Thus, his actions become like scattered atoms and he does not benefit from them in the slightest, for righteous actions do not bring about any benefit unless they are free of shirk.

Therefore, this great danger requires us to gain understanding of shirk; both of the definition of shirk and its diffrent categories so that we may avoid and distance ourselves from it. It is through this that we may safeguard our worship and Religion purely for Allah (subhaanuahu wa ta’aala). Indeed many people think that shirk occurs only in Allah’s Lordship, thus they become lenient in this affair.

Meanwhile, they consider the study of at-Tawheed, the correct belief and the call to the pure worship of Allah to be something which causes separation between people. Hence they say: “we desire to unite the people.” In return, we say to them: “unity is not attained except by at-Tawheed.” As for unity that is built upon other than at-Tawheed, then there is no good in it and no benefit emanates from it and its result is enmity and destruction.
Allah, (subhaanuahu wa ta’aala), says:

“Who is more astray than he who invokes others besides Allah, they will not answer him until the Day of Resurrection, and are unaware of their calls, and on the Day when man will be gathered they will become enemies and will deny that which they worshipped.” [al-Ahqaf (46):5-6]

He, (subhaanuahu wa ta’aala) says:

“Friends on that Day will become enemies one to another except those who fear Allah. (It will be said to the true believers): ‘My worshippers! No fear shall be on you this Day, nor shall you grieve. (You) who believed in Our signs and were Muslims.'” [az-Zakhruf (43):67-69]

Thus, fruitful unity does not arise except through correct belief, and as a result, it is upon us to attain knowledge of the correct belief and call to it continuously. We must study it, inquire after it and teach it in our schools, centres and colleges, because it is the foundation of the Religion and the greater understanding.

Source: The Greater Understanding. Sheikh Dr Saleh Ibn Fawzaan Ibn Abdullaah Al-Fawzaan, DuSunnah Publication – Masjid Daar us-Sunnah, Translated by Abdullah Hylton, pp.24-28.

The ‘Aqeedah of Imaam al-Bukhari

Info about book (147 pages) taken from back cover:

Before you, O reader, may Allaah guide you to His pleasure, is a compilation of the Creed and Methodology of the great Imaam and Scholar of the Prophetic Traditions and the Religion, Al-Bukhaaree, may Allaah have Mercy upon him. Imaam Al-Bukhaaree is the author of the famous work of Hadeeth (Prophetic Traditions) known as ‘Saheeh Al-Bukhaaree’. This work is considered by scholars of Orthodox Islaam to be the most authentic book after the Qur’aan. When Imaam Al-Bukhaaree speaks, the Ummah pays attention, since he is from the most knowledgeable of the people of the earth regarding the way of the Messenger Muhammad (sallaaahu ‘alayhi wassallam).

Imaaam Al-Bukhaaree states that he spent over forty-six years travelling around the various Islaamic lands, benefitting from the scholars of his time. He met over a thousand scholars, and took knowledge from and imparted knowledge to them. So after he mentions many of the places he visited and the names of scholars he met, he states, “And we are content with the naming of these people so that this discourse may be brief and concise and is not lengthened. And I never saw a single one amongst them differing with respect to the following matters..”. Imaam Al-Bukhaaree then proceeds to state and explain the matters of Faith and Methodology of the Salaf (Righteous Predecessors) of this Muslim nation. This book is a translation of that treatise narrated from Imaam Al-Bukhaaree contained in the encyclopedia of the ‘Aqeedah known as “Sharh Usool ‘Itiqaad Ahlus-Sunnah Wal-Jamaa’ah” (Explanation Of The Fundamentals Of The Creed Of Ahlus-Sunnah Wal-Jamaa’ah) of Imaam Al-Laalikaa’ee (Died 418 AH).

So this book, O Muslim, is a translation of some points of the Creed Of Ahlus-Sunnah Wal Jamaa’ah. The text is as relevant today as it was over one thousand years ago, if not more so, since confusion regarding matters of Manhaj and ‘Aqeedah (Methodology and Creed) has increased. So know that success lies in sticking to the way of the Salaf as Imaam Maalik Bin Anas (Died 147 AH) said, “The latter part of this Ummah will not be rectified except by that which rectified its earliest part”. So compare the speech of Imaam Al-Bukhaaree contained in this treatise to the speech of the callers to Islaam today, and you will see who in reality is in accordance to Islaam as it was understood by the earliest generations.
 
 

A Brief History of the Innovated Sects

The Shaykh of Islaam Ibn Taymiyyah (d. 728H) said, “And know that most of the innovations connected to ‘uloom (sciences) and acts of worship occurred in this Ummah at the end of the period of the rightly-guided Khaleefahs. Just as the Prophet (صلى الله عليه وسلم) informed, when he said, “Those of you who live long after me will see a great deal of differences. So hold fast to my Sunnah and the Sunnah of the Rightly-guided Khaleefahs after me…”

So when the period of the rightly-guided Khaleefahs had passed and the rule of kingship appeared, deficiencies appeared in the leaders, and therefore deficiency spread also to the people of knowledge and deen. So during the end of the rule of ‘Alee رضي الله عنه‏ the innovation of the Khawaarij¹ and Raafidah² appeared.

This being connected to the issue of leadership and khilaafah, and that was connected to this from actions and Sharee’ah rulings.

The kingship of Mu’aawiyah رضي الله عنه‏ was a kingship of mercy, so when it passed, the rule of Yazeed came and fitnah (trials and discord) took place within it; the killing of al-Husayn in ‘Iraaq, the fitnah of the people of Hurrah in Madeenah and the siege of Makkah when ‘Abdullaah ibn Zubair made his stand. Then Yazeed passed away and the Ummah split up. Ibn Zubair in Hijaaz, Banoo Hakam in Shaam (Syria, Jordan, Palestine) and the jump to power of Mukhtaar ibn Abee’Ubayd and others in ‘Iraaq. All of this took place at the end of the era of the Companions, when there only remained the likes of ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar, Jaabir bin ‘Abdullaah, Aboo Sa’eed al-Khudree and others.

The innovation of the Qadariyyah³ and the Murji’ah⁴ then occurred and it was refuted by those Companions who remained, as they had along with others, refuted the innovations of the Khawaarij and the Raafidah. Indeed the status of the first three generations, by agreement of the majority, is the best and most just generations.

That which the Qadariyyah mostly spoke about was related to the actions of the servants, as did the Murji’ah. Their speech was concerned with issues of obedience and disobedience, the believer and the sinful one and other similarly related matters such as the names and the judgements, and promises and threats. Until then they had not spoken about their Lord, nor about His Attributes, except in the last period of the lesser Taabi’oon, this being the last period of the Umayyah rule, when the third generation, the Atbaa’ut-Taabi’oon, began, and by which time most of the Taabi’oon had already passed away.

So the majority of the Companions had passed away by the end of the rule of the four rightly-guided Khulafaa, until none remained from the people of Badr except a few. The majority of the Taabi’oon had passed away in the last period of the younger Companions, during the reign of Ibn az-Zubair and ‘Abdul-Malik. The Majority of the third generation passed away in the last part of the Umayyah rule, at the beginning of the ‘Abbaasee rule.

It then occurred that many of the offices of authority and power started to be occupied by the non-Arabs, whilst at the same time, many of the Arabs left the offices of power. Some of the non-Arab books were translated into Arabic: the books of the Persians, the Indians (Hindus) and the Romans. Thus, what the Prophet (صلى الله عليه وسلم) said appeared, “Then lies will become widespread, to such an extent that a person will testify and will not have been asked to do so, and will take an oath without being asked to do so.”

Then three matters occurred: opinion (ra’ee), philosophical speech and theology (kalaam) and sufism (tasawwuf). The innovation of the Jahmiyyah⁵ also occurred, which is negating and denying the Attributes of Allaah.”

Footnotes

1 The Khaawarij were the first sect in Islaam to split from the way of the Prophet (صلى الله عليه وسلم) and his Companions. They arose during the Khilaafah of ‘Alee, making rebellion (khurooj) against him, before the arbitration between him and Mu’aawiyyah رضي الله عنه. From their false ‘aqeedah (belief) is: allowing rebellion against the legitimate Muslim ruler, whether pious or wicked, and declaring a Muslim to be a kaafir (disbeliever) due to commission of a major sin. They were described by the Prophet (صلى الله عليه وسلم) as the “Dogs of Hellfire.” Refer to Maqaalaatul-Islamiyyeen (1/168) of Abul-Hasan al-Ash’aree, Al-Bidaayah (8/22-24) of Ibn Katheer and Fathul-Baaree (12/282-302) of Ibn Hajr.

2 The Raafidah (the Rejectors) are an extreme sect of the Shee’ah who rejected Zayd ibn ‘Alee ibn al-Husayn due to his refusal to condemn Aboo Bakr and ‘Umar. They rapidly deteriorated in ‘aqeedah, morals and deen, until the present day, where their beliefs are those represented by the Ithnaa Ash’ariyah Shee’ahs of ‘Iraan. From their false beliefs are: declaring all but three to five of the Companions to be disbelievers, the belief that their Imaams have knowledge of the Unseen past, present and future, considering the imaamah to be one of the main pillars of eemaan (faith) and they believe that the Qur’aan is incomplete. Refer to Maqaalaatul-Islaamiyyeen (1/65), Al-Farq Baynal-Firaq (no. 21) of ‘Abdul-Qaadir al-Baghdaadee and Talbees-Iblees (pp.94-100) of Ibnul-Jawzee.

3 The Qadariyyah are the followers of Ma’bad ibn al-Juhanni, and from their false beliefs are: that Allaah has no prior knowledge of anything until it comes into existence; that it is people, and not Allaah, who are the creators of their own actions; denying ‘aqeedah (belief) in the Punishment of the Grave and denying that the authentic hadeeth is an evidence for the ‘aqeedah unless it is related in mutawaatir form. Refer to Al-Milal wan-Nihal (1/72) of ash-Shahrastanee and Sawnul-Mantaq wal-Kalaam of as-Suyootee.

4 The Murji’ah are those who reject that actions are a part of eemaan (faith) and say that eemaan is affirmation of the heart and statement of the tongue only. The extreme amongst them limit eemaan to belief of the heart only. They also deny that eemaan increases and decreases. Refer to Al-Maqaalaat (1/214) and Al-Farq baynal-Firaq (p.202)

5 The Jahmiyyah are the followers of Jahm ibn Safwaan, who unleashed upon this Ummah the horrific innovation of ta’teel (denial of Allaah’s Attributes), either directly or by twisting the meanings. Such as twisting the meaning of the Hand of Allaah to mean His Power and Generosity. They also deny that Allaah is above His creation, above His Throne, as well as holding the belief that Paradise and Hell-fire are not ever-lasting. Refer to Ar-Radd ‘alal-Jahmiyyah by Imaam Ahmad ibn Hanbal and also ad-Daarimee and Al-Ibaanah (p.141) of Abul-Hasan al-‘Asharee.

Source: from the book, The ‘Aqeedah of Imaam al-Bukhari, Salafi Publications, 2nd Edition, Chapter Five, pp. 54-57.