اتَّبِعُواْ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلاَ تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَاء
قَلِيلاً مَّا تَذَكَّرُونَ Follow what has been sent down unto you from your Lord, and follow not any protectors, besides Him. Little do you remember!
وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ And the first to embrace Islaam of the Muhaajiroon and the Ansaar and also those who followed them exactly, Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow, to dwell therein forever. That is the supreme success.
Welcome to our website where we wish to accurately present referenced statements of the Salafee scholars, following the Qur’aan and Sunnah and the way of the Companions.
N.B.: ittibaa.com has been down for a while due to technical problems. However it is now up and running again, and I will inshaaAllaah gradually repost all the audios and articles available previously (trying to focus on Ramadaan initially).
If you do require anything urgently then please look at one of the archived copies of the website available here.
Lesson 23: At-Tawakkul (Trust and Reliance),Ar-Raghbah (Fervent Desire), Ar-Rahbah (Dread), Al-Khushoo‘ (Reverence and Humility), Al-Khashyah (Fear and Awe), Al-Inaabah (Turning Repentantly and Obediently) and the Proof for Each (And the proof for at-Tawakkul (trust and reliance) is His saying, He the Most High…)
Lesson 24: Al-Isti‘aanah (Appealing for Aid and Assistance), Al-Isti‘aadhah (Seeking Refuge) and the Proof for Each (And the proof for Al-Isti‘aanah (appealing for aid and assistance) is His saying, He the Most High…)
Lesson 25: Al-Istighaathah (Seeking Rescue and Deliverence) and its Proof; Adh-Dhabh (Sacrificing or Slaughtering), its Types and its Proof; An-Nadhr (Vows) and their Proof;
The Second Fundamental Principle: Knowledge of the Religion of Islaam; The Definition of the Religion (And the Proof for al-Istighaathah (seeking rescue and deliverence…)
by Abu Muhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H] Explanation by Shaikh Saalih ibn Fawzaan al-Fawzaan
This classic work consists of 170 points on different aspects of the Muslim creed, with quotes from the the Qur.aan, the Sunnah, the Companions and later scholars. The author was an imaam who stood firm in defending this creed in the face of enmity and opposition from the people of innovation, may Allaah have mercy on him.
Translated by Abu Talhah Dawud ibn Ronald Burbank rahimahullaah.
(Please note that point numbers refer to the points in Sh Fawzaan’s Arabic Sharh, as against in the English translation)
With regards to the description of ‘Eesaa ‘alaihissalaam being described as “His Word which He conveyed to Maryam” the Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:
Allaah applied the (term) “Word” to him because he ‘alaihissalaam was created by means of a word. So the hadeeth is not taken upon its apparent (literal) meaning, since ‘Eesaa ‘alaihissalaam was not a word because he used to eat and drink and pass urine and open his bowels. And all the (usual) human situations would occur to him.
Allaah, the Most High, states:
Indeed the example of ‘Eesaa with Allaah is just as the example of Aadam. He (Allaah) created him from dust then He said to him, “Be!” and he was. Soorah aale ‘Imraan (3) aayah 59
And ‘Eesaa ‘alaihissalaam was not the Word of Allaah because the Speech of Allaah is an Attribute existing with Him and not separate and distinct from Him.
As for ‘Eesaa, then he was a being separate and distinct from Allaah subhaanahu ; he would come and go and eat food and drink.
(Al qawl ul mufeed (1/73) of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah, translated by Nasser ibn Najam)
 Hadeeth reported by Al Bukhaaree (4453) and Muslim (28)
With regards to using the name “Muhammad” when referring to the Messenger of Allaah sall Allaahu ‘alaihi wa sallam, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:
And his (ibn Mas’ood radi Allaahu ‘anhu) statement:
Whoever wishes to look at the wasiyyah (emphasised command) of Muhammad sall Allaahu ‘alaiyhi wa sallam….
Meaning: the Messenger of Allaah Muhammad ibn ‘Abdillaah al Haashimee al Qarashee sall Allaahu ‘alaihi wa sallam.
And this expression from ibn Mas’ood shows the permissibility of the like of it, such as for example: “Muhammad, the Messenger of Allaah sall Allaahu ‘alaihi wa sallam said….”
and: “The wasiyyah of Muhammad sall Allaahu ‘alaihi wa sallam….”
And this does not contradict His statement, He the Most High:
<<Do not make the du’aa (calling) of the Messenger amongst yourselves like your calling one of another…>> Soorah an Noor (24) aayah 63
– because the du’aa of the Messenger here means munaadah (calling out to him). So do not say when calling out, “O Muhammad!” Rather say, “O Messenger of Allaah!”
As for informing (about something) then it is more encompassing than the issue of seeking (something from a person), so it is permissible for you to say, “I am a follower of Muhammad sall Allaahu ‘alaihi wa sallam,” or “O Allaah, send salaat upon Muhammad” or the like of that.
(Al qawl ul mufeed (1/44) of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah, translated by Nasser ibn Najam)
<<And your (in the singular form) Lord has decreed that you (in the plural form) worship none except Him alone…>> Soorah al Israa (17) aayah 23
And He did not say, that you (singular) worship none.
And the like of this in the Qur’aan is His statement, He the Most High: <<O Prophet, when you (in the plural form) divorce the women…>> Soorah at Talaaq (65) aayah 1
Therefore the first address is to the Messenger sall Allaahu ‘alaihi wa sallam and the second is general (to the people). So what is the benefit behind this changing of the manner (of addressing)?
1) To draw attention, because getting the attention of the person being addressed is something desired by the one speaking. And this occurs here by changing the manner (of addressing).
2) That the Prophet sall Allaahu ‘alaihi wa sallam was the leader of his nation. And the address directed to him was directed to all of his nation.
3) An indication that whatever the Messenger sall Allaahu ‘alaihi wa sallam is addressed with, then it is for him and for his nation – except for something where there is a proof that it is specifically for him.
4) And in this aayah in particular, there is an sign that the Prophet sall Allaahu ‘alaihi wa sallam was one who was under the control of the Lord, and not (himself) a Lord and Nurturer – a servant, and not one who is to be worshipped. So he comes under His statement:
<<…that you (in the plural form) worship..>>
And sufficient for him in nobility is that he be a servant of Allaah, the Mighty and Majestic.
(Al qawl ul mufeed (1/32 to 33) of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah. Translated by Nasser ibn Najam)
السؤال : ماسبب كثرة الأمراض النفسية والإكتئاب في وقتنا الحاضر ؟
الجواب : سببها والله أعلم العقوبات بسبب الذنوب والمعاصي ، ولها أسبابٌ يعرفها الأطباء ، اسأل الأطباء (الأطباء النفسانيين) عن أسباب هذه الأمراض .
What is the reason for the frequency of psychiatric disorders and depression these days?
Their cause, and Allaah knows best, is as a punishment for sinfulness and disobedience. And they have causes which doctors know about. Ask the doctors (psychiatrists) about the causes of these conditions.