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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!
[Al-A’raaf 7:3]

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.
[At-Tawbah 9:100]

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.

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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.

Also archived audios are available here.

Chapters from the Life of the Messenger

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

 

These audio lessons are a translation of the above book by the famous scholar Ibn Katheer,  along with side points  discussing  the authenticity of the narrations mentioned, as well as other beneficial narrations. An extremely valuable resource given the lack of authentic material on the subject of the life of our beloved Prophet (sallAllaahu’alaihiwasallam).
Translated by Abu Talhah Dawud ibn Ronald Burbank.
All lectures have been uploaded with the permission of the translator.

 

The distinctive Characteristics of the book ‘Al-Fusool’:

1) The book is divided into two parts:
The First Part: The Seerah of the Messenger and his military expeditions.
The Second Part: The Signs of his Prophethood, his characteristics, and the things
particular to him.

2) This book is not an abridgement of, or an extraction from ‘al-Bidaayah wan-

Nihaayah’, but rather it is an independent book that stands on its own merit. The
author compiled it from the works of the fine scholars who preceded him.

3) Despite its small size it is replete with information; it is comprehensive and

beneficial.

4) It is simple in its style.


5) It narrates events and occurrences in sequence.


6) Ibn Katheer took benefit from the previous works, but he avoided reports with

weak chains of narration. He sometimes mentions them, however, and then draws
attention to them, or he criticizes them. 
(Taken from the Introduction to the book)

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Lesson 1 – Introduction to the Seerah; The Prophet’s Lineage (sallAllaahu’alaihiwasallam)

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Lesson 2 – His Birth (sallAllaahu’alaihiwasallam)

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Lesson 3 – Prophethood

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Lesson 4 – The Hijrah (migration) to Abyssinia

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Entire Playlist:

 

Please note that Abu Talhah did not complete this series of recordings during his lifetime rahimahullaah.

How quickly man forgets Allaah’s blessings upon him

The scholar  Abdur Rahmaan ibn Nasir as Sa’dee rahimahullaah said about the statement of Allaah, the Most High:

<<And when some harm touches man, he calls upon his Lord repentantly.
Then when He bestows a blessing upon him from Himself, he forgets that which he was supplicating about beforehand and he sets up rivals along with Allaah.>>
(Soorah az Zumar (39) aayah 8)

He, the Most High, informs (us) of His generosity to His servant, and His fine treatment and goodness to him – and how little is the gratitude of His servant.

And that when harm touches him, by way of illness or poverty or falling into difficulty at sea or other than that (and) that he knows that none can save him in this situation except Allaah, then he calls upon Him beseeching (Him) and turning in repentance; and he seeks rescue from Him for the removal of that which has befallen him and he implores (Him) in that.

Then when He bestows a blessing – (meaning) Allaah

a blessing upon him from Himself – in that He takes away the harm and distress that he had

he forgets that which he was supplicating about beforehand –  meaning: he forgets that harm about which he had called upon Allaah; and he continues as if no harm had afflicted him and he persists upon his shirk.

(Tayseer ul Kareem ir Rahmaan of as Sa’dee rahimahullaah, translated by Nasser ibn Najam)

The wisdom behind the sending of the Messengers

With regards to the hikmah behind the sending of the Messengers,
Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah
states:

So a messenger was sent to every nation from the time of Nooh up till the time of our Prophet Muhammad sall Allaahu‘alaihi wa
sallam.

And the hikmah behind the sending of the Messengers was:

a) to establish the proof. He, the Most High, said:

Messengers as bearers of good tidings and warners in order that mankind
should have no plea against Allaah after the coming of the
Messengers…
Soorah an Nisaa (4) aayah 165

b) as a mercy – as per His statement, He the Most High:

And We did not send you except as a mercy to all
creation.
Soorah al Anbiyaa (21) aayah 207

c) to make clear the path leading to Allaah, the Most High – because
the person does not know what Allaah has made obligatory in a detailed manner
except through the path of the Messengers.

(Al qawl ul mufeed (1/27 to 28) of Shaykh Muhammad ibn Saalih al
‘Uthaymeen rahimahullaah, translated by Nasser ibn Najam)

Causes for a decrease in eemaan

With regards to the person’s eemaan decreasing, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

Then know that the decrease in eemaan is of two types:

The first: the decrease which a person can do nothing about, such as the decrease in the deen of a woman through leaving off the prayer during the days of her menstrual period.

So for certain she has no choice in this. Rather if she wished to offer her prayer (during this time) so that her eemaan would not decrease, it would be said to her:

This is certainly something forbidden for you, and if you were to pray it would surely make your eemaan more deficient!

Therefore this is a deficiency which the person can do nothing about and is not to be blamed for because they have no choice in this matter, without exception.

And for example that a person dies whilst being young. So his eemaan is deficient relative to one whose life is prolonged because for the one whose life is prolonged, his eemaan increases and his actions increase. So he can do nothing about this decrease, so without exception, he is not to be blamed for it.

The second: a decrease through the choice of the person. And this is divided into two types:

If the basis of it is committing a sin or leaving off an obligation, then he is to be blamed for it and he commits a sin through it.

And if his decrease is through leaving off a voluntary act which is not obligatory then he is not to be blamed for it with a blame by which he is deemed to have committed a sin, even though it is upon a person to strive upon righteous action.

(Quoted in Mu’jam at Ta’reefaat p79 to 80, translated by Nasser ibn Najam)

The mushriks’ rejection of their shirk

The scholar  Abdur Rahmaan ibn Nasir as Sa’dee rahimahullaah said about the statement of Allaah, the Most High:

<<No fruit emerges from its covering nor does any female become pregnant nor give birth to offspring except by His knowledge.
And on the Day when He will call them, “Where are My partners?” they will say, “We inform you that none of us bears witness.”>>

(Soorah al Fussilat (41) aayah 47

So no fruit emerges from any tree except that He is has detailed knowledge of it.

…nor does any female become pregnant – from the children of Adam, or other than them from the different types of animals, except with His knowledge.

nor give birth to offspring except by His knowledge – so how can the people of shirk equate with Him, He the Most High,  that which has no knowledge nor hearing nor seeing?

And on the Day when He will call them – meaning those people who make shirk with Him, on the Day of Resurrection, rebuking (them) and making manifest their lie. So He will say to them:

Where are My Partners? – those whom you claimed were My partners, such that you worshipped them, and argued over that, and showed enmity to the Messengers on account of them?

they will say – affirming the falsity of taking them (the false deities) as objects of worship and partners along with Allaah

We inform you that none of us bears witness – meaning we inform you, O our Lord, and bear witness upon us, that not one of us testifies that taking them as objects of worship and partners was something correct. So now all of us go back to (believing in the) falsity of worshipping them, and we declare ourselves free of them.

(Tafseer ul Kareem ir Rahmaan  of as Sa’dee rahimahullaah, translated by Nasser ibn Najam)

Sh Uthaymeen on Aashooraa

And from those days on which it is legislated in the Sunnah to fast is the day of ‘Arafah and the tenth day of the month of Muharram – as per the hadeeth of Aboo Qataadah radi Allaahu ‘anhu that the Prophet sall Allaahu ‘alaihi wa sallam was asked about fasting the Day of ‘Arafah. He said:

It expiates for the past year and the coming one.

The past one – meaning that which has finished, because the Day of ‘Arafah is in the last month of the year. And (it expiates for) the coming one. So it expiates for two years.

And he was asked about fasting on the Day of ‘Aashooraa (the tenth of Muharram) – he said:

It expiates for the past year.

So it is lesser in reward than fasting the Day of ‘Arafah. And along with that it is befitting that (the person) fast the ninth along with the tenth because the Prophet sall Allaahu ‘alaihi wa sallam said:

If I were to remain (alive) until the coming year, I would certainly fast the ninth. [1]

Meaning – along with the tenth.

And because he commanded that a day before it or a day after it be fasted, to be different to the Jews – because the Day of ‘Aashooraa- – the tenth of Muharram – is the day on which Allaah saved Moosaa and his people. And He drowned Fir’awn and his people. So the Jews used to fast it, out of gratitude to Allaah for this tremendous blessing , that Allaah saved His army and vanquished the army of Shaytaan. He saved Moosaa and his people and destroyed Fir’awn and his people. So it was a tremendous blessing.

And therefore when the Prophet sall Allaahu ‘alaihi wa sallam arrived in al Madeenah, he found the Jews fasting the Day of ‘Aashooraa-, so he asked them about that. They said, “This is the day Allaah saved Moosaa and his people, and Fir’awn and his people were destroyed. So we fast it, out of gratitude to Allaah.”

So he said:

We have more right to Moosaa than you do. [2]

Why was this? Because the Prophet sall Allaahu ‘alaihi wa sallam and those with him had the best claim out of the people to the previous prophets.

Indeed those from the people who have the best claim to Ibraaheem are those who followed him, and this Prophet and those who believed. And Allaah is the Protector and Helper of the Believers.
[Soorah aale ‘Imraan (3) aayah 68]

So Allaah Messenger sall Allaahu ‘alaihi wa sallam had more right to Moosaa than the Jews did because the Jews disbelieved in him and disbelieved in ‘Eesaa and disbelieved in Muhammad.

So he fasted it and commanded the people to fast it, except that he commanded that they differ from the Jews – those who only fasted the tenth day – such that we fast the ninth, or the eleventh, along with the tenth – or (all) three.

Therefore some of the people of knowledge, such as ibn ul Qayyim and other than him,
mentioned that the fasting of ‘Aashooraa is of three categories:

1) that (the person) fast ‘Aashooraa and the ninth – and this is the best of the types

2) that he fast ‘Aashooraa and the eleventh – and this is less (virtuous) than the first

3) that he fast ‘Aashooraa alone. And some of the scholars disliked this because the Prophet sall Allaahu ‘alaihi wa sallam commanded being different from the Jews. And some of the scholars allowed this as a concession.

References:

[1] Reported by Muslim (1134) and ibn Maajah and Ahmad in his Musnad.
[2] Reported by al Bukhaaree (3943) and Muslim and Aboo Daawud.

(Sharh Riyaad us Saaliheen (3/464) (Dar ul Kutub il ‘Ilmiyyah, Beirut) of Shaykh al ‘Uthaymeen rahimahullaah; translated by Nasser ibn Najam)

Kitaab-ut-Tawheed Audios (1-10)

Allaah said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I did not create the Jinn and Mankind, except so that they should worship Me (Alone). [51:56]

Kitaab-ut-Tawheed is the book, full of evidences from the Qur’aan and Sunnah, which comprehensively explains how we can purify our tawheed and worship Allaah alone free of any form of shirk (associating partners with Allaah). Compiled by Shaikh-ul-Islaam Muhammad ibn ‘Abdil-Wahhaab rahimahullaah.

Audio lessons are by Abu Talhah rahimahullaah, based on a number of explanations of the book. (Uploaded with permission).

English text of Kitaab-ut-Tawheed

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Lesson 1:

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Lesson 9:

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Lesson 10:

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