2 – How is the Divine Inspiration revealed to you? (Summarized Bukhari)

Explained by Sh AbdurRazzaaq al-Badr hafizahullaah (Madeenah).

(translated by Nasser ibn Najam)

1 – Actions are but by their intentions (Summarized Bukhari)

Explained by Sh AbdurRazzaaq al-Badr hafizahullaah

(translated by Adnaan ibn Salman)

Isha begins when the RED twilight of maghrib has disappeared (Sh al-Albaani)

Q: Salaat-ul-Maghrib – when does it’s time last until?

A: The time for maghrib as is mentioned in the hadeeth in Saheeh Muslim is up until the disappearance of the red twilight – i.e.: it lasts about an hour or so. And we have checked this visually ourselves here. And based on this assessment we consider that they call the adhan for Isha here about half an hour late – i.e. everywhere. And they also call the adhan of maghrib here about 10 minutes late – they delay it by a full 10 minutes. Therefore we break our fast whether in or outside Ramadan about 10 minutes before their calling the adhaan …

(Note that Sh al-Albaani rahimahullaah was based in Jordan)

Translated by Adnaan ibn Salman

Tawheed vs. Shirk – What’s the difference? (Taster clip)

Explained by Sh AbdurRazaaq al-Badr hafizahullaah

(Translated by Adnaan ibn Salmaan)

Usool-uth-Thalaathah – explained by Sh Uthaymeen

Basic primer on the three fundamental principles of Islam answering:

Who is your Lord?

Who is your Messenger? and

What is your religion?

by Shaikh ul Islam Muhammad Ibn ‘AbdilWahhaab, explained by Sh Uthaymeen.

(translated by Abu Talhah)

rahimahullaah ajma’een.

Download here:

Tawassul – seeking a means of nearness to Allaah

Translation of the book by Sh al-Albaani rahimahullaah.

Beautifully clarifies the correct means of drawing close to Allaah and refutes the innovated means. Clarifies the authentic proofs in this regard and their correct interpretation and application in accordance with the way of the Salaf.

(Translated by Abu Talhah rahimahullaah)

Returning to the true scholars and to the evidences

[From Kitaab-ul-Eemaan of Saheeh Muslim]:

From Yahyaa ibn Ya’mar who said: The first person who spoke with (the Bid’ah of denying) Qadr in Basra was Ma’bad al-Juhanee, so I and Humaid ibn ‘AbdirRahmaan al-Humairee went for Hajj or for ‘Umrah – so we said – if we meet one of the Companions of the Messenger of Allaah sallAllaahu’alihiwasallam then we should ask him about that which these people say regarding Qadr. So we were able to come upon ‘Abdullaah ibn ‘Umar ibn al-Khattaab entering the masjid. So I and my companion stood on each side of him, one at his right hand side and the other at his left. So I thought that my companion wished me to speak, so I said: “O Aboo ‘Abdirrahmaan! A group of people has arisen amongst us who recite the Qur’aan, but who lack knowledge (and he described their condition), and they claim that there is no Qadr and that things just occur randomly.” He said: “Then when you meet them, then tell them that I am free of them and that they are free of me. By the One Whom ‘Abdullaah ibn ‘Umar swears by – if one of them had the equivalent of Mount Uhud in gold and he spent it, then Allaah would never accept it from him up until he believed in Qadr. Then he said:

[‘Abdullaah ibn ‘Umar then narrated the hadeeth of Jibreel, in which the ProphetsallAllaahu’alaihiwasallam said that belief in Qadr is from Eemaan].

________________________________________

Shaikh ‘Abdul-Muhsin al-’Abbaad said in explanation of this hadeeth (in his explanation of the second hadeeth of Nawawi’s 40):

And this clarifies for us that the Salaf of this Ummah they are the ones who should be referred back to, meaning that the Sahaabah, they were the ones who were to referred back to for the Taabi’oon, and that they would refer back to them regarding the affairs of the Religion. And that that which is obligatory in every time and place is to refer back to the people of knowledge, whenever difficult or problematic issues arise, then those who should be referred back to are the people of knowledge. It is not for every unreliable person to spread his untruths, or for every speaker to speak out, or for every person who talks to talk but rather the matter should only be returned to the people of knowledge.

Just as various issues relating to industry or trades or professions, then one should only refer back to those who are specialised in these fields. And one should not put oneself forward without knowledge. And no doubt, regarding the affairs of the Sharee’ah, it is even more the case that one should refer back in such issues to its people, and to those who have knowledge of it. So this was the state of the Salaf of this Ummah, that the Taabi’oon would refer back to the Sahaabah in trying to understand that which they found, or those issues which arose which appeared to contradict that which was known from the Book and the Sunnah, or that which was unclear, or any issue or doubt, then those referred to in such matters were the people of knowledge. And Allaah the Most High said:

فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ 

So ask the People of Knowledge if you do not know [16:43]

And ‘Abdullaah ibn ‘Umar, when he responded, first of all he responded regarding the status of those people (the Qadariyyah), and explained their condition, and that he was free of them and they were free of him, and that nothing will be accepted from them, and that they will not enter Jannah up until they believe in Qadr, the good and bad of it. Then he brought the evidence. And in this there is also clarification of what the Sahaabah may Allaah be pleased with them, were upon in terms of explaining the ruling upon a matter along with its evidence. 

And this was the way of the Sahaabah (may Allaah be pleased with them and may they be pleased with Him), when they mentioned the ruling (upon an issue) they would bring the evidence for it, even if they weren’t asked for it. And that is because bringing the evidence is the foundation upon which things are built. And that the questioner, when he hears the hadeeth of the Messenger sallAllaahu’alaihiwasallam, or he hears the evidence from the Book and the Sunnah, no doubt the people will then seek to worship (Allaah) through clinging to the Book and the Sunnah and through acting upon that which is in the Book and the Sunnah. So if the person who is asked responds to the questioner’s question, and then mentions the evidence after that, then this is from completeness in answering, and from completeness in showing ihsaan (goodness) and completeness in putting the questioner at ease in that the answer which he has been given is based upon a text from the Book of Allaah the Mighty and Majestic or the Sunnah of His MessengersallAllaahu’alaihiwasallam.

Translated by ‘Adnaan ibn Salmaan.

Submitting to the texts regarding knowledge of Allaah and His Attributes

So what is obligatory is to submit to what occurs in the Book and in the Sunnah with regard to the Names of Allaah and His Attributes as was meant by Allaah and His Messenger, because Allaah knows best about Himself, He the Perfect and Most High, and He knows best about other than Himself.  And the most knowledgeable one from the creation about Allaah is the Messenger of Allaah sallAllaahu `alayhi wa sallam.  As for us, then our knowledge falls short.  There are many things that we do not know related to our own selves with regard to the details of our bodies and the veins and the senses.  There are things which we do not know.  Do you know the rooh, about the soul?  What exactly is it?  The intellect, what is it?  If you do not know something from your own body, nor something about your own self, then how can you speak about the Self of Allaah the Perfect and Most High, which is not known, except to Him, He, the Perfect.     

(یَعۡلَمُ مَا بَیۡنَ أَیۡدِیهِمۡ وَمَا خَلۡفَهُمۡ وَلَا یُحِیطُونَ بِهِۦ عِلۡمࣰا)

(Explanation)

He (Allaah) knows whatever is in front of them and whatever is behind them and they do not encompass Him with knowledge

(Soorah TaaHaa (20), aayah 110)

(From Sh Fawzaan’s explanation of Sharh us Sunnah translated by Abu Talhah rahimahullaah)