Buloogh-ul-Maraam – The Book of Purification (Uthaymeen)

Summarized noted from the explanation of Sh Uthaymeen. Hadeeth checkings by Sh al-Albaanee. (Translated by Adnaan ibn Salmaan).

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Usool-uth-Thalaathah Audios (31-40)

Translation of Sh Fawzaan’s explanation hafizahullaah.

Presented by Abu Talhah Dawud Burbank rahimahullaah.

Lesson 31: And the proof for the prayer, the Zakaat, and the explanation of Tawheed is His saying, He the Most High…

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Lesson 32: And the proof for the Hajj is: …

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Lesson 33: The Pillars of Eemaan – Its pillars are six …

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Lesson 34: The second one: «Eemaan in the Angels»

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Lesson 35: The third one: «Eemaan in his books»

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Lesson 36: The proof for these six pillars is His saying He, the Most High:

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Lesson 37:

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Lesson 38:

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Lesson 39:

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Lesson 40:

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The Beliefs of Ahl-us-Sunnah (Sh Uthaymeen)

From the Foreward by Sh ibn Baaz rahimahullaah:

All praise is due to Allaah alone, and may He extol and send perfect peace and security on the final Prophet and upon his family and his Companions. To proceed:

So I came across this valuable concise creed, which our brother the great scholar, the noble shaikh Muhammad ibn Saalih al-‘Uthaymeen compiled. I listened to all of it and found that it comprises an explanation of the creed of Ahl-us-Sunnah wal-Jamaa’ah in the topic of the Oneness of Allaah and His Names and Attributes, and in the topics of belief in the Angels, the Books, the Messenger, the Last Day and in Pre-decree, its good and its bad.

And he has excelled in gathering these beneficial topics together, and he has mentioned what every student of knowledge and every Muslim needs to know regarding their belief in Allaah, His Angels, His Books, His Messengers, in the Last Day and in Pre-decree, its good and its bad. And he has included numerous beneficial points which you may not find in many of the books and treatises on ‘aqeedah. So may Allaah reward him with good, and may He increase him in knowledge and guidance, and may He bring about benefit through this book and all of his writings. And may He make us and him, and all of our brothers rightly guided guides and callers to Allaah upon clear knowledge. Indeed He is All-Hearing and Near.

Dictated by the one who is poor and in need of Allaah the Most High – ‘Abdul-‘Aziz ibn ‘Abdullaah ibn Baaz, may Allaah forgive him. And may Allaah extol and send perfect peace and security on our Messenger Muhammad and his family and his Companions.

 

Download the book here:

aqeedah-of-ahl-us-sunnah-translated

Was ‘Eesaa ‘alaihissalaam Allaah’s Word?

With regards to the description of ‘Eesaa ‘alaihissalaam being described as “His Word which He conveyed to Maryam”[1]  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)

[1] Hadeeth reported by Al Bukhaaree (4453) and Muslim (28)

Using the name “Muhammad” when referring to Allaah’s Messenger

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)

Allaah’s addressing the people

With regards to the use of the singular at times and the plural at other times in Allaah’s addressing the people in the Qur-aan, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:

And the address in the aayah is to the Prophet sall Allaahu ‘alaihi wa sallam but He said:

<<Wa qadaa rabbuka allaa ta’budoo illaa iyyaahu…>>

meaning:

<<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)

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)