Usool-uth-Thalaathah Audios (11-20)

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Translation of Sh Fawzaan’s explanation hafizahullaah.

Presented by Abu Talhah Dawud Burbank rahimahullaah.

Lesson 11:  The Proof for Alliance and Dissociation

(And the proof is His saying, He the Most High: You will not find a people who truly believe…)

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Lesson 12:  Al-Haneefiyyah (The Straight and True Religion)

(Know, may Allaah direct you to obedience to Him…)

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Lesson 13: The Greatest Matter Commanded by Allaah is Tawheed

(And that is what Allaah commanded the whole of mankind with…)

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Lesson 14: The Most Serious Thing which Allaah Forbade is Shirk

(And the most serious thing which He forbade is shirk…)

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Lesson 15: The Definition of Shirk; The First Fundamental Principle: Knowledge and Awareness of Allaah

(And it is to call upon other than Him along with Him…)

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Lesson 16: My Lord is Allaah…He is the One Whom I worship and there is no other whom I worship besides Him

(So if it said to you, “Who is your Lord?”…)

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Lesson 17: The Signs of Allaah

(And everything besides Allaah is a created being…)

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Lesson 18: Proof for Allaah’s Lordship and His Sole Right to all Worship

(And the proof is His saying, He the Most High: And from His signs are the night and the day…)

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Lesson 19: More Proof for Allaah’s Lordship and His Sole Right to all Worship

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Lesson 20: The Lord is the One Who is Worshipped; The Meaning and Types of Worship

(And Ar-Rabb (the Lord) is the One Who is worshipped…)

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How quickly man forgets Allaah’s blessings upon him

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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

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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

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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

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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)

Usool-uth-Thalaathah Audios (1-10)

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Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H] 

Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah

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Al-Usool-uth-Thalaathah (The Three Fundamental Principles) is the great work of Muhammad ibn ‘Abdil-Wahhaab, discussing the three questions which the dead person is asked in the grave: ‘Who is your Lord?’, ‘What is your religion?’ and ‘Who is your Prophet?’.

Translated by Abu Talhah Dawud ibn Ronald Burbank.

Transcripts by ‘Adnaan ibn Salmaan, Nasser ibn Najam and Umm Sufyaan Faatimah Agial

All lectures have been uploaded with the permission of the translator.

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Recommended Study Guide:

Al Usool Ath Thalaathah

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Lesson 1: Introduction to the Explanation; How to Seek Knowledge; The Basmalah; The Manners of a Teacher

(In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy, Know may Allaah have mercy upon you…)

 

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Lesson 2: Knowlege Which it is Obligatory to Learn

(That it is obligatory upon us to learn four matters; the first is knowledge…)

 

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Lesson 3: Knowledge of Allaah, His Prophet and Islaam with the Proofs. The Meaning of Proofs

(And it is knowledge and awareness of Allaah and knowledge of His Prophet…)

 

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Lesson 4: Calling to Knowledge. Being Patient Upon This

(The third is calling to it…)

 

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Lesson 5: Sooratul-`Asr

(By Time, verily mankind is in loss…)

 

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Lesson 6: Knowledge comes before speech and action;

(And al-Bukhaaree rahimahullaahuta‘aalaa said…)

 

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Lesson 7: Belief that Allaah created us and gave us provision and did not leave us without purpose

(The first matter is that Allaah created us and gave us provision…)

 

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Lesson 8: Obedience to the Messenger sallAllaahu `alaihi wa sallam

(So whoever obeys him will enter paradise…)

 

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Lesson 9: Allaah is not pleased that anyone else should be associated in worship with Him

(The second matter: that Allaah is not pleased that…)

 

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Lesson 10: Proof for the Prohibition of Shirk; Alliance and Dissociation

(And the proof is His saying, He the Most High: And that the places of prayer…)

 

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Usool-uth-Thalaathah Transcripts

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Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H] 

Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah

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Al-Usool-uth-Thalaathah (The Three Fundamental Principles) is the great work of Muhammad ibn ‘Abdil-Wahhaab, discussing the three questions which the dead person is asked in the grave: ‘Who is your Lord?’, ‘What is your religion?’ and ‘Who is your Prophet?’.

Translated by Abu Talhah Dawud ibn Ronald Burbank.

Transcripts by ‘Adnaan ibn Salmaan, Nasser ibn Najam and Umm Sufyaan Faatimah Agial

All lectures have been uploaded with the permission of the translator.

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Recommended Study Guide:

Al Usool Ath Thalaathah

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Lesson 1: u3_-_08-03-03

Lesson 2: u3_-_08-03-17_-_02

Lesson 3: u3_-_08-03-24_-_03

Lesson 4: u3_-_08-03-31_-_04

Lesson 5: U3 – 08-04-07 – 05

Lesson 6: u3_-_08-04-14

Lesson 7: u3_-_08-04-21_-_07

Lesson 8: u3_-_08-04-28

Lesson 9: u3_-_08-05-05_-_09

Lesson 10: u3_-_08-05-12_-_10

Lesson 11: u3_-_08-05-19_-_11

Lesson 12: u3_-_08-05-26_-_12

Lesson 13: u3_-_08-06-02_-_13

Lesson 14: u3_-_08-06-09_-_14

Lesson 15: u3_-_08-06-16_-_15

Lesson 16: u3_-_08-06-23_-_16

Lesson 17: u3_-_08-06-30_-_17

Lesson 18: u3_-_08-07-07_-_18

Lesson 19: u3_-_08-07-14_-_19

Lesson 20: u3_-_08-08-04_-_20

Lesson 21: U3 – 08-10-13 – 21

Lesson 22: U3 – 08-10-20 – 22

Lesson 23: U3 – 08-10-27 – 23

Lesson 24: U3 – 08-11-03 – 24

Lesson 25: U3 – 08-11-24 – 25

Lesson 26: U3 – 08-12-01 – 26

Lesson 27: U3 – 08-12-15 – 27

Lesson 28: u3 – 08-12-22 – 28

Lesson 29: u3 – 08-12-29 – 29

Lesson 30: u3 – 09-01-05

Lesson 31: u3_-_09-01-12_-_31

Lesson 32: u3_-_09-01-19_-_32

Lesson 33: u3_-_09-01-26_-_33

Lesson 34: u3_-_09-02-09_-_34

Lesson 35: u3_-_09-02-16_-_35

Lesson 36: u3_-_09-02-23_-_36

Lesson 37: u3_-_09-03-09_-_37

Lesson 38: u3_-_09-03-16_-_38

Lesson 39: u3_-_09-03-23_-_39

Lesson 40: u3_-_09-03-30_-_40

Lesson 41: u3_-_09-04-06_-_41

Lesson 42: u3_-_09-04-13_-_42

Lesson 43: u3_-_09-04-20_-_43

Lesson 44: u3_-_09-04-27_-_44

Lesson 45: u3_-_09-05-04_-_45

Lesson 46: u3_-_09-05-11_-_46

Lesson 47: u3_-_09-05-18_-_47

Lesson 48: u3_-_09-05-25_-_48

Lesson 49: u3_-_09-06-01_-_49

Lesson 50: u3_-_09-06-08_-_50

One who turns away, upon knowledge

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Explanation of Ayah 175-176 from Surat-ul-A’raaf

By Shaikh Abdur Rahman Ibn Nasir as Sa’di

Allaah said to His prophet (Peace be upon him),

< و اتل عليهم نبأ الذي آتيناهم آياتنا >

And inform them about the one who we gave our signs to.

i.e. we taught him the book of Allaah (Quraan), and so became learned.

< فانسلخ منها، فأتبعه الشيطان >

But he turned away from them and Satan followed him.

i.e. he physically turned away with knowledge of the book of Allaah. One who has knowledge of this (quraan) makes the person from the best and noblest  manners and purist of actions which take the person to the highest of stations, yet he abandons this and puts the book of Allaah behind him, renounces the manners which the Quraan orders and strips himself of it just as he removes his clothes.

So when he turns away from this Satan follows him, meaning, Satan overcomes him as he has now left the best of fortified fortresses and has now become from the lowest of the lowest and in turn he is led to sins,

< فكان من الغاوين >

and so became from those astray.

After he was once from those who were rightly guided and guided others. Because Allaah lowered him and left him to his own devices. Allaah says in this regard,

< و لو شئنا لرفعناه بها >

and had We willed we could have raised him because of it.

i.e. We could guide him to act upon it ( his knowledge ), and so would be elevated in this life and the next and be protected from his enemies.

< و لكنه >

But rather he…

did that which caused his misguidance when he..

< أخلد إلى الارض >

Clung to the earth…

i.e he clung to lowly desires and worldly possessions.

< و اتبع هواه >

And followed his desires…

i.e he stopped obeying his Lord.

< فمثله >

So his example…

i.e in regards to the extreme importance he places to this life and the attachment of his heart to it.

< كمثل الكلب إن تحمل عليه يلهث أو تتركه يلهث >

Is like that of a dog. If you chase him away he pants or if you leave him be he still pants.

i.e. He will not stop panting in every situation. Just like this one who is constantly seeking this worldly life with all his heart that he may lose something from the worldly possessions.

< ذلك مثل القوم الذين كذبوا بآياتنا >

That is the example of those who disregard our signs…

i.e. After Allaah had guided them but they never followed them, rather they disbelieved and rejected them due to Allaah disgracing them, following their desires and without guidance from Allaah.

< فاقصص القصص لعلهم يتفكرون >

So narrate the stories, perhaps they may reflect.

i.e. In putting forth for the people examples, lessons and signs. So if they reflect, they will know, and when they know they will act.

Translated by Abu Salmaan Talha ibn William

The joy of the fasting person

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فرحة الصائم

The prophet صلى الله عليه و سلم said:

( وللصائم فرحتان: فرحة عند فطره، و فرحة عند لقاء ربه ).

And the fasting person has two joys, joy when he breaks his fast and joy when he meets his Lord.

(Bukhari & Muslim)

As for his joy upon breaking his fast, then the soul is inclined to incline to that which pleasures it from food, drink and sexual relations. So if the soul is prevented from any if these at any time then allowed to perform them at another time, he is joyful in being able to perform that which he was prevented from especially if he has a dying need for it. Naturally the soul is happy with this so if this is loved by Allaah then it’s legislatively loved also.

As Allaah has made it unlawful for the one fasting to carry out these desires during the day, he has allowed him to perform them during the night. Rather it is loved by Him (Allaah) that he hastens to perform them ( eating and drinking ) at Dawn until the end of the night. The most beloved servants to Him are those who are the most hasty in breaking their fasts and Allaah and His angels send salutations upon those observing the pre morning meal.

The fasting person abstains from his desires for Allaah’s sake during the day in order to draw close to Allaah and in obedience to Him, likewise he rushes to perform them during the night in order to draw close to Allaah and in obedience to Him.
He does not abstain from it except  by his Lord’s command and likewise he doesn’t return to it except by his Lord’s command. So he is obedient in both cases and because of this he is prohibited from lengthening his fast.

So if the fasting person hastens to break his fast out of seeking to please his Lord, and he eats, drinks and praises Allaah then it is hoped that he will attain Allaah’s forgiveness and pleasure because of that. The prophet صلى الله عليه و سلم said,

( إن الله ليرضى عن عبده أن يأكل الأكلة فيحمده عليها و يشرب الشربة فيحمده عليها )

Allaah is pleased with his servant when he eats and praises Him for it, and when he drinks he praises Him for it.

Maybe his supplication is answered because due to what the prophet صلى الله عليه و سلم، said,

( إن للصائم عند فطره دعوة ما ترد )

The fasting person’s supplication is not rejected upon breaking his fast.

If he also intends by his eating and drinking to strengthen his body to be capable of fasting again then he is rewarded, just as if he was to sleep in the night and day to give him strength to perform good deeds then his sleep is considered to be worship.

The prophet صلى الله عليه و سلم said,

( نوم الصائم عبادة )

The sleep of a fasting person is worship.[1]

Hafsa bint seereen said that Abu al-Aaliyah said, the fasting person is always in a state of worship as long as he doesn’t indulge in backbiting even if he is asleep on his bed.
Hafsa used to say, I love the fact that I’m in a state of worship while I’m asleep in my bed.

So the fasting person night and day is in the state of worship and his supplications are answered while fasting and upon breaking his fast. In the day he is fasting and patient and at night he eats and is thankful.

The prophet صلى الله عليه و سلم said,

( الطاعم الشاكر بمنزلة الصائم الصابر )

The one who eats and is thankful is like one who fasts and is patient.

And whoever understands that which we have mentioned earlier, he will gain more than just the joy of breaking his fast when breaking his fast, for his breaking his fast is upon the way which we mentioned from Allaah’s blessings and mercy, then he enters into the saying of Allaah.

<< قل بفضل الله و برحمته فبذلك فليفرحوا هو خير مما يجمعون >>

Say, by the blessings and mercy of Allaah, so let them rejoice. That is better than what they amass. 

[Soorah Yoonus 10:58]

But all of this is on the condition that his breaking of his fast ( the food ) is halal. If his breaking of the fast is done with haram he is from those who did not fast upon that which Allaah made lawful and broke his fast with that which Allaah made unlawful, his supplication is not answered as the prophet صلى الله عليه و سلم said about the one who is on a long journey and stretches his hands out to the sky saying ‘O my Lord! O my Lord! While his food is unlawful, his drink is unlawful, his clothes are unlawful and his provisions are unlawful, how will his supplication be answered?!

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[1]:

Please note that this hadeeth is weak – as pointed out by Sh al-Albaanee rahimahullaah in Silsilat-ul-ahadeeth-ud–Da’eefah:

<<نومُ الصائمِ عبادةٌ، وسكوتُه تسبيحٌ، ودعاؤُهُ مُستَجابٌ، وعملُه مُتَقَبَّلٌ>>
الراوي:عبدالله بن أبي أوفى المحدث:الألباني – المصدر: السلسلة الضعيفة – الصفحة أو الرقم: 4696
خلاصة حكم المحدث: ضعيف

Taken from taa’iful Ma’aarif by Ibn Rajab

Translated by Abu Salmaan Talha ibn William

The Prayer Conditions, Pillars, Obligations, Sunnahs – Adapted from al-Wajeez

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compiled and translated by Abu Talhah Dawud Burbank rahimahullaah:

The Prayer Conditions, Pillars, Obligations, Sunnahs – Adapted from al-Wajeez