[27] {There is nothing like unto Him and He is the All-Hearing, the All-Seeing.}
(ash–Shooraa (42) aayah 11)
—
The Explanation – Point [27]
This is a negation of tashbeeh – there being anything like Allaah, the One free of all imperfections. And the kaaf (in كمثله) is to emphasize the negation, like (as occurs in a different aayah):
وَكَفَىٰ بِاللَّهِ عَلِيمًا
…and Allaah is Sufficient as a Knower. (Sooratun-Nisaa. (4), aayah 70)
In origin (it would usually be said): وكفى الله عليماً but the (extra) baa’ (in بالله) is for emphasis.
And nothing whatsoever resembles Him – not the angels, and not the Prophets, and not the Messengers, and not the beloved servants of Allaah, nor any created being.
وَهُوَ السَّمِيعُ البَصِيرُ
…and He is the All-Hearing, the All-Seeing. (Sooratush–Shooraa (42), aayah 11)
So He called Himself As-Samee’(the All-Hearing One) Al-Baseer (the All-Seeing One).
So the beginning of the aayah [1] contains a refutation of the Mushabbihah(those who liken Allaah to the Creation) and the end of it contains a refutation of the Mu`attilah (those who deny Allaah’s Attributes). And it indicates that affirming His Names and Attributes does not necessitate resemblance to the created beings. So the hearing and seeing of the created beings does not resemble the Hearing and Seeing of Allaah, the Mighty and Majestic.
End of explanation of point [27]
Footnotes:
[1] “There is nothing like Him…”
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
[9] He is not reached by people’s conjecture nor can He be grasped by their understanding.
—
The Explanation – Point [9]
So, Allaah the One free of all imperfections and the Most High, cannot be encompassed; so Allaah is greater than everything, He the Perfect and Most High.
He (Allaah) knows whatever is in front of them and whatever is behind them and they do not comprehend Him with knowledge (Soorah TaaHaa (20), aayah 110)
So Allaah the One free of all imperfections, He is known; however, He is not comprehended and encompassed by that (their knowledge). So, Allaah is greater than everything, so thoughts cannot imagine Him and it is not permissible for a person to say about Allaah except what He the Perfect said about Himself or what His Messenger `alayhis–salaatu was-salaam said about Him.
End of explanation of point [9]
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
[10] And He (Allaah) does not resemble the creation.
—
The Explanation – Point [10]
This is like the wording which has already preceded: “And there is nothing like Him.”[1] And the meaning of al-anaam (الأنام) is ‘the creation’. So Allaah, the Perfect and Most High, is free of any resemblance to the creation.
And there is no equal for Him. (Sooratul-Ikhlaas (112), aayah 4)
So He, the Perfect, is free from resembling His creation. And even though He has Names and Attributes which correspond to names and attributes of the creation in their wording and in their meaning, however, in their reality and in how they are, there is no resemblance between the two.
[2] Translator’s side point: Ibn Abil-`Izz rahimahullaah, in his explanation, said on this point:
Nu`aym ibn Hammaad said,
“Whoever declares that Allaah is like anything from his creation then he has committed unbelief, and whoever denies anything from that which Allaah has described Himself with, then he has committed unbelief, and there is not in the attributes which Allaah has mentioned for Himself nor in the attributes which His Messenger mentioned for Him, any resemblance.”
Likewise, Ishaaq ibn Raahawayh said,
“Whoever describes Allaah and declares that His Attributes are like the attributes of anyone from Allaah’s creation then he is a kaafir(disbeliever) in Allaah, the Tremendous One.”
He also said,
“The sign of Jahm and his companions is their claim against the people of the Sunnah and the Jamaa`ah and the lies which they had instigated, that they say, ‘The people of the Sunnah are mushabbihah (that they declare Allaah to be like His creation).’ But rather, it is just that they are mu`attilah (deniers of the attributes).”
And this was the saying of a great number of the imaams of the Salaf – the sign of the Jahmiyyah is that they call the people of the Sunnah Mushabbihah. Because there are none from the deniers of the Names and Attributes, except that he calls the one who affirms them a Mushabbih (one who makes Allaah like the creation). So whoever denies Allaah’s Names altogether, then they are from the extreme apostates – like the Qaraamitah (القرامطة) and the philosophers. And whoever says that it cannot be said about Allaah that He is has knowledge and (it cannot be said, they say, about Allaah) that He has power, claiming that whoever calls Allaah that is a Mushabbih. They say His Names are just metaphorical, like the extreme Jahmiyyah.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
Lesson 20 – Explained by Dawud Burbank rahimahullaah
[78] And the Mi`raaj (the ascent through the Heavens) is true; and the Prophet sallAllaahu `alayhi wa `alaa aalihi wa sallam, was taken on a Night-Journey
[79] And he was taken bodily, whilst awake, up to the Heavens.
[80] Then, to whatever higher places Allaah wished. And Allaah bestowed honour upon him with whatever He wished.
[81] And He revealed to him what He revealed to him, {And the heart did not lie about what it saw.} (Sooratun-Najm (53) aayah 11)
[82] So may Allaah extol him and grant him peace and security in the Hereafter and in this life.
Definition and description of the Israa and the Mi`raaj
The Israa and the Mi`raaj are true and whoever denies it is a kaafir
The Messenger sallAllaahu `alayhi wa sallam was taken bodily, whilst awake, to the heavens
He, sallAllaahu `alayhi wa sallam did not see Allaah with his eyes when Allaah spoke to him
When the Prophet sallAllaahu `alayhi wa sallam is mentioned, it is his right that we send salaah and salaam upon him
Hadeeth of the Israa and the Mi`raaj
Some clarifications from Shaykh Al-Albaanee rahimahullaah, regarding difference in some narrations concerning the Israa and the Mi`raaj and that which is correct
[Point 117] And the Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true.
—
The Explanation – Point [117]
Allaah, the Perfect and Most High, created the heavens and He created the earth, and He created the Footstool (Kursee) and He created the `Arsh (Throne), all of these are things created by Allaah, the Mighty and Majestic. The heavens are above the earth, and above the heavens is al-bahr (البحر – the ocean) and above the ocean is the Footstool, and above the Footstool is the `Arsh (Throne). So that is the highest of all of the created things; and that is as occurs in the hadeeth,
That the seven heavens compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in a shield. [1]
Meaning: the seven heavens and their greatness, and whatever is within them, compared to the Kursee (Footstool) are just like seven dirhams (small silver coins) thrown in the like of a large circle of metal which the fighter uses as a shield. So what are seven dirhams compared to the large circular shield? In comparison, they are very little. In that regard, there is His saying, He the Most High,
His (Allaah’s) Kursee (Footstool) extends over the heavens and the earth. (Sooratul-Baqarah (2), aayah 255)
And the `Arsh (Throne) is even greater than the Kursee (Footstool). So the Kursee (Footstool) compared to the `Arsh (Throne) is just like a ring thrown in a desert, as occurs in the hadeeth. So if you were to throw a little ring into a broad, expansive piece of land, what would the size of the ring be compared to the size of that whole desert? Nothing!
These created things are tremendous and extremely vast, (so vast) as is known to none except Allaah, the Perfect and Most High.
So, the `Arsh (Throne) is the highest of all the created things. And Allaah, the Perfect, is High and Exalted above His `Arsh (Throne), above His creation.
So therefore, the Kursee (Footstool) is beneath the `Arsh (Throne). And there occurs in a narration that it (the Kursee – Footstool) is the place of the two Feet.[2] So, the Kursee (Footstool) is something created and it does not mean al-`Ilm (العلم – Knowledge) as has been attributed to Ibn `Abbaas radiyAllaahu `anhumaa, that he said with regard to the saying of Allaah, the Most High,
His Kursee extends over …
That he (Ibn `Abbaas) said it means: “His Knowledge;”[3] meaning that His Knowledge extends over the heavens and the earth. This meaning is correct; however, that is not what is meant by the aayah. So, the Kursee (Footstool) is something created whereas al-`Ilm (Allaah’s Knowledge) is an Attribute from the Attributes of Allaah, the Mighty and Majestic; it is not from that which He has created. So therefore, it is obligatory to have eemaan (truly believe) in the `Arsh (Throne) and in the Kursee (Footstool); this being something true upon its true reality. And the `Arsh (Throne) is not as the Ash`arees say, and whoever proceeds along their way, that the `Arsh (Throne) means Al-Mulk (الملك – Kingship or Sovereignty). So they say, with regard to His saying, He the Most High,
(Allaah) ascended over the Throne (Sooratul-A`raaf (7), aayah 54)
They (the Ash`arees) say it means: “He gained control over Sovereignty or Kingship.” And this is misguidance. So the Throne (`Arsh) is something created.
And His Throne was above the water (Soorah-Hood (11), aayah 7)
So, beneath the Throne (`Arsh) is the Kursee (Footstool), and beneath the Kursee (Footstool) is the heavens, and the earth is beneath the heavens. And there occurs in the hadeeth (the saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam),
“So if you ask Allaah for Paradise (Jannah), then ask Him for the highest Firdaws because it is the middle part of Paradise and the highest part of Paradise, and above it is the Throne (`Arsh) of the Most Merciful.” [4]
So, Al-Firdaws is the highest of the Gardens of Paradise and above it is the Throne (`Arsh) of the Most Merciful.
So, His Throne (`Arsh) is something created and it has carriers/bearers (حملة – hamalah) and they are groups from the Angels.
And on that Day (the Day of Resurrection), eight carriers will carry the Throne of your Lord (Sooratul-Haaqqah (69), aayah 17)
So before the Day of Resurrection, it will be carried by four (Angels) but when the Day of Resurrection comes they will be doubled and they will become eight. And each one of the Angels (who will carry the Throne) is such that his created form, his tremendous size and his strength cannot be imagined.
And could it be said: if someone says that the Throne means ‘Sovereignty’, could it be said that Sovereignty will be carried by the Angels?
End of explanation of point [117][5]
Footnotes:
[1] Translator’s Note: Reported as a hadeeth by Ibn Jareer At-Tabaree in his Tafseer, and by others; and verifiers make it clear that its chain of narrations is weak – it is not authentic. Its chain of narrations contains a weak narrator called `Abdur-Rahmaan ibn Zayd ibn Aslam; and its chain of narration is also broken after that. This is pointed out by the verifiers of Kitaab At-Tawheed such as Shaykh Jaasim ad-Dawsaree in his book An-Nahaj As-Sadeed (النهج السديد) his checking of Kitaab At-Tawheed. And this point is also made by Shaykh Al-Albaanee rahimahullaah in Silsilah Al-Ahaadeeth As–Saheehah (سلسلة الأحاديث الصحيحة) no. 109. So this hadeeth with this wording is not authentic. An authentic wording will follow inshaa· Allaah.
[2] Translator’s Side Point: As for this narration, then it is declared Saheeh (Authentic) by Shaykh Al-Albaanee and others as a saying of Ibn `Abbaas radiyAllaahu `anhumaa with an authentic chain of narration reported by Al-Haakim and Ibn Abee Shaybah in his book and Sifatul-Jannah (صفة الجنة) that Ibn `Abbaas radiyAllaahu `anhumaa stated this.
[3] Translator’s Side Point: The verifiers, amongst them Shaykh Muqbil rahimahullaah, in his checking of Ibn Katheer, and other verifiers as well, they make clear that this report from Ibn `Abbaas is not authentic. The reason being, that the narrator from Ibn `Abbaas is quoted as being his student Sa`eed ibn Jubayr, and the narrator from Sa`eed ibn Jubayr is Ja`far ibn Abil-Mugheerah, and the verifiers such as Ibn Mandah, they mention this narrator (Ja`far ibn Abil-Mugheerah) is weak in his narrations from Sa`eed ibn Jubayr.
[4] This hadeeth is reported by Al-Bukhaaree as hadeeth 2790 and 7423; and it is from a hadeeth of Aboo Hurayrah radiyAllaahu `anh.
[5] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah, he said in his notes:
“Know that the `Arsh (Throne) is a very great creation as is proven in the aayaat of the Qur·aan and in the ahaadeeth of the Prophet sallAllaahu `alayhi wa sallam. And this is why He, the Most High, attributed it to Himself in His saying,
Allaah described Himself as being “the Possessor or the Owner of the Throne”, and you will find other aayaat (about the Throne) in the explanation (of Ibn Abil-`Izz).
And in the language, it (`Arsh) means: the throne (seat) of the king. And from its characteristics mentioned in the Qur·aan is:
And eight (Angels) will bear the Throne of your Lord on the Day of Resurrection (Sooratul-Haaqqah (69), aayah 17)
And that it is upon the water. And in the Sunnah there is mentioned that from the Angels who bear the Throne, there is one Angel who, from his earlobe to his shoulder is a distance of seven hundred (700) years (he authenticates it in As–Saheehah (no. 151) – a hadeeth of Aboo Daawood from Jaabir radiyAllaahu `anh). And also that it (the `Arsh) has supports, and also that it is the ceiling of Jannatul-Firdaws. That occurs in authentic ahaadeeth which are mentioned in the explanation (of Ibn Abil-`Izz). And all of this nullifies the false interpretation that the `Arsh means Al-Mulk (Kingship) and extensive Sovereignty!
And as for the Kursee (Footstool) then regarding that is His saying, He the Most High,
His Footstool extends over the heavens and the earth (Sooratul-Baqarah (2), aayah 255)
And the Kursee (Footstool) is in front of the Throne, and it is authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as his saying, that he said, “The Kursee (Footstool) is the place of the two Feet, and the Throne – no one knows its size except Allaah, the Most High.” (Reported by Al-Haakim and Ibn Abee Shaybah in his book Sifatul-Jannah, and Shaykh Al-Albaanee said that it is authentic.)”
Shaykh Al-Albaanee then mentions that he has verified this narration in his book Mukhtasar Al-`Uloo of Adh–Dhahabee (مختصر العلو للذهبي), and he said,
“There is nothing authentic from the Prophet sallAllaahu `alayhi wa sallam as his saying, except for his saying `alayhis–salaatu was-salaam, (with regard to the Kursee (Footstool)),
“The seven heavens compared to the Footstool are just like a ring thrown into a desert, and the size of the `Arsh compared to the Footstool is like the size of that desert compared to the size of that ring.”
So that nullifies also, the misinterpretation of the Footstool to mean al-`Ilm (Knowledge) and this interpretation is not authentic from Ibn `Abbaas radiyAllaahu `anhumaa, as I have verified in my book As–Saheehah (no. 109).”
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 121-125 (Points 111-117) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
[86] وقد عَلِمَ اللهُ تعالى فيما لم يزلْ عَدَدَ مَنْ يَدْخُلُ الجنَّةَ، وعَدَدَ مَنْ يَدْخُلُ النارَ جملةً واحدةً، فلا يزدادُ في ذلك العددُ، ولا ينقصُ مِنْهُ.
[86] And Allaah, the Most High, has always known the number of those who will enter into Paradise, and the number of those who will enter the Fire, altogether. So, that number will not be increased, nor will it be decreased.
This speech and that which follows it from the speech of the Shaykh, rahimahullaah, all of it refers to the topic of Al-Qadaa· wal-Qadr (القضاء والقدر – Ordainment and Pre-decree).
And having eemaan (true faith) in Ordainment and Pre-decree is one of the six pillars of eemaan, just as he, `alayhis–salaatu was-salaam, said,
“Eemaan (true faith) is that you truly believe in Allaah and in His angels and in His Books and in His Messengers and in the Last Day, and that you truly believe in the Pre-decree – the good of it and the bad of it.” [2]
And in the Qur·aan there occurs the saying of Allaah, the Majestic and Most High,
We have created everything with a pre-decreed measure
(Sooratul-Qamar (54), aayah 49)
And His saying,
He (Allaah) created everything and gave it a pre-decreed measure
(Sooratul-Furqaan (25), aayah 2)
So, there is nothing without a pre-decreed measure, or nothing which randomly occurs, or nothing that just happens unexpectedly; rather, everything which happens, does so in accordance with a pre-decreed measure and having been written.
And having eemaan (true faith) in Al-Qadaa· wal-Qadr (Pre-ordainment and Pre-decree) includes four (4) levels and we will abridge them as follows:
The First Level: To have eemaan (true faith) in Allaah’s comprehensive Knowledge (Al-`Ilm – العلم) which covers everything, and that Allaah has known all things, always. He knew whatever happened and whatever was going to happen and whatever was not going to happen and if it had happened, how it would have been. Nothing whatsoever is hidden from His Knowledge, He, the One free of all imperfections and the Most High.
The Second Level: (Al-Kitaabah) That Allaah the Majestic and the Most High, He wrote in Al-Lawh Al-Mahfooz (The Preserved Tablet) the pre-decreed measures of every created thing, after having known them, He the Perfect.
And this is the Universal and all-inclusive Writing which covers everything. And there occurs in a hadeeth(that Allaah’s Messenger sallAllaahu `alayhi wa sallam said),
“The first thing that Allaah created was the Pen. He said, ‘Write!’ It said, ‘What shall I write?’ He said, ‘Write down whatever will occur until the Day of Resurrection.’” [3]
So, the Pen wrote down whatever was going to happen until the Day of Resurrection.
The Third Level: The level of Al-Mashee·ah (Allaah’s Wish and Will). So nothing occurs in this creation except by the Will and Wish of Allaah from that which is in the Preserved Tablet (Al-Lawh Al-Mahfooz) and what is within His Knowledge, He the Perfect and Most High. Nothing happens without His Will and nothing occurs within His Sovereignty unless He wills it (if He doesn’t will it, it doesn’t occur), He the Perfect.
Allaah does whatever He wills.
(Sooratul-Hajj (22), aayah 14)
Likewise, Allaah does whatever He wishes.
(Soorah Aal-`Imraan (3), aayah 40)
So, everything which occurs in this creation, whether life or death, whether someone being rich or someone being poor, whether someone having eemaan (true faith) or being an unbeliever; all of that was in accordance with Allaah’s Wish and Will. He wished the good and He wished the evil. He wished true faith (eemaan) and He wished unbelief (kufr). So, everything enters into His Al-Mashee·ah (His Universal Wish); whatever He wished to occur, occurred; and whatever He did not wish, did not occur.
The Fourth Level: The level of creating and bringing into existence (al-khalq wal-eejaad – الخلق والإيجاد). So whatever things He wished and willed, then He brought it into existence and created it.
Allaah is the Creator of everything and He is a Guardian and Disposer of Affairs over everything.
(Sooratuz-Zumar (39), aayah 62)
The Creating and the Command are His
(Sooratul-A`raaf (7), aayah 54)
No calamity strikes upon the earth nor in your selves, except that it is written down in a Book before We created it. (Sooratul-Hadeed (57), aayah 22)
And the proofs of (Allaah’s) Knowledge are very many.
So from that which Allaah has described Himself with, is Al-`Ilm (العلم – Knowledge). So He, the One free of all imperfections and the Most High, He knows the number of people who will enter into Paradise and those who will enter into the Fire, and that is in His Eternal Knowledge (He has always known that).
And that whatever Allaah, the Most High had decreed, that will not be added to nor will it be decreased. And from that, is that He knows the inhabitants of Paradise and the inhabitants of the Fire, and He knows what they were going to do. We have eemaan (true faith) in that and we apply ourselves to action. We do not debate concerning Ordainment and Pre-decree, saying “how?” and “why?” and “how can a person be taken to account for something which Allaah pre-decreed?” to the rest of the foolish talk and wastage of time, and raising objections against Allaah, the Mighty and Majestic.
What is obligatory upon you, is rather, to perform the acts of obedience and to avoid the sins. It is not the business of a slave to try and investigate the Secret of Allaah, the Mighty and the Majestic, and to dispute with the Lord, the Majestic and Most High. Rather, his business is to act. So therefore, when the Prophet sallAllaahu `alayhi wa sallam informed his Companions that there is no one from them except that his place is written down – whether it be in Paradise or it be in the Fire, they said, “O Messenger of Allaah, shall we not then depend upon what is written down for us and leave off actions?” So he said,
“No, act, for everyone will have that which he was created for, made easy for him.” [4]
He, the Most High said,
Your deeds are diverse. So whoever spends in Allaah’s cause and fears and is dutiful to Him, and believes in Allaah’s reward, then We will make easy for him, acts which are pleasing to Allaah. (Sooratul-Layl (92), aayaat 4-7)
So the reason here, is from the servant himself (why Allaah will make good deeds easy for the person) – either he is a person who is fortunate or a person who is wretched.
And whoever is miserly, withholding from spending in Allaah’s cause, and thinks himself self-sufficient and does not act in obedience to Allaah, and denies Allaah’s reward, then We will make actions which Allaah hates, easy for him. (Sooratul-Layl (92), aayaat 8-10)
So what is required from us, is performing righteous and correct actions and leaving off evil actions.
And as for using Pre-ordainment and Pre-decree as an argument, then it is not an excuse because Allaah, the Mighty and Majestic, has made the good clear to us, and the evil; so therefore there is no excuse. And the people fall into problems because of their entering into affairs which they are not qualified for. So he says, “If Allaah has written for me that I will enter into Paradise, then I will enter it and if He has written for me that I will enter the Fire then I am going to enter it,” and he doesn’t perform any actions.
Then it is to be said to him: You, yourself don’t apply this saying upon yourself. Do you just sit in your house and leave off seeking provision? And do you say, “If Allaah has written down provision for me, He will make it easy for me.” Or is it that you go out and you strive and you seek for your provision? Even the animals and the birds don’t just sit in their homes; rather, they go out and they seek for their provision. And there occurs in the hadeeth, the saying of the Prophet sallAllaahu `alayhi wa sallam:
“If you truly had reliance upon Allaah, then He would provide for you just as He provides for the birds. They go out hungry and they return with full bellies.” [5]
So Allaah created them (the birds and animals) upon the inborn nature of seeking for provision and of using the necessary means; and they are animals and you are a man will intellect!
And also, if someone stole something from you, would you say, “This was just something pre-decreed and ordained,” or would you make a complaint against him? Rather, indeed you would make a complaint against him and you would seek it and you would argue your case; you would not use as an argument Pre-ordainment and Pre-decree!
End of explanation of point [86][6]
[87] وكذلك أَفْعَالُهُم فِيما عَلِمَ مِنْهُم أَن يفْعَلُوه. [87] And the same applies to their deeds; He knew whatever they were going to do.
The Explanation – Point [87]
Meaning: He knew their deeds, always.
End of explanation of point [87]
[88] وكلٌّ مُيَسرٌ لما خُلِقَ لَه. [88] Everyone will have what he was created for, made easy for him.
The Explanation – Point [88]
He, the Most High said,
So whoever gives in Allaah’s cause and spends in obedience to Allaah, and fears Him and is dutiful to Him and believes in His reward, then We will make easy for him actions which are pleasing to Allaah. And whoever is miserly, and withholds from giving in Allaah’s cause, and thinks of himself as being self-sufficient and does not act in obedience to Allaah, and who denies His reward, then We will make actions which Allaah hates and is not pleased with, easy for him. (Sooratul-Layl (92), aayaat 5-10)
End of explanation of point [88]
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Pages 105-110 (Point 86-88)
Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali
Footnotes:
[1] Translator’s Side Point: The author, rahimahullaah, moves on to a few points connected to Qadr (Pre-decree) and we already had something with regard to Pre-decree in the book, that being points number 28-37 where the author, rahimahullaah said:
“He created the creation whilst having full Knowledge (of them). And He decreed fixed limits for them. And He laid down fixed time-spans for them. And nothing was hidden from Him before He created them. And He knew whatever they were going to do, before He created them. And He commanded them to obey Him and He forbade them from disobeying Him. And everything occurs in accordance with His Pre-decree. And His Will is enacted, not the will of the servants except what He wills for them. So whatever He willed for them occurs, and whatever He did not will for them does not occur. He guides whomever He wishes, and protects and keeps safe as a favor upon them; and He misguides whomever He wishes and humiliates and puts to trial from (His) Justice. All of them vary within His Will, between His Favor and His Justice.”
[2] Hadeeth reported by Al-Bukhaaree (no. 50) and by Muslim in his Book of Eemaan (no. 10) as the hadeeth of Aboo Hurayrah radiyAllaahu `anh.
[3] This hadeeth is reported by Aboo Ya`laa from the Prophet sallAllaahu `alayhi wa sallam and it was declared Saheeh (Authentic) by Shaykh Al-Albaanee in As–Saheehah (no. 133). Also reported by Al-Bayhaqee in his book As-Sunan Al-Kubraa as being mawqoof from (the statement of the Companion) Ibn `Abbaas radiyAllaahu `anhumaa. Also reported by Aboo Daawood and At-Tirmidhee from the hadeeth of `Ubaadah ibn As–Saamit radiyAllaahu `anh and declared Saheeh (Authentic) by Shaykh Al-Albaanee.
[4] Hadeeth reported by Al-Bukhaaree (no. 6605) and likewise by Muslim. It is from a hadeeth of `Alee radiyAllaahu `anh.
[5] Reported by Ahmad in his Musnad, and by `Abd ibn Humayd, and by At-Tirmidhee and Ibn Maajah, and At-Tirmidhee said it is Hasan-Saheeh. And it was declared authentic by Shaykh Ahmad Shaakir in his checking of the Musnad. Likewise, it was declared Saheeh by Shaykh Al-Albaanee rahimahullaah. It is from a hadeeth of `Umar radiyAllaahu `anh.
Translator’s Side Point: This is a hadeeth that sometimes the Sufis beggars try and use to say that they are not begging but they are depending and relying upon Allaah. But as the scholars say, they are just begging from the people and they try to use this hadeeth as it mentions, “If only you had reliance upon Allaah, then He would provide for you just as He provides for the birds.” The scholars and explainers say that the last part of this hadeeth is a refutation of them because it mentions that the birds “go out hungry and they return with full bellies.” So, they go out and look for food and when they’ve found it, they come back with their bellies full.
[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said regarding this point: “The author rahimahullaah is indicating the hadeeth of `Abdullaah ibn `Amr radiyAllaahu `anhumaa who said,
‘Allaah’s Messenger sallAllaahu `alayhi wa sallam came out to us and in his hand he had two books and he said, “Do you know what these two books are?” So we said, “No, O Messenger of Allaah, not unless you inform us.” So he said about the book in his right hand, “This is a book from the Lord of the whole of the creation. It contains the names of the inhabitants of Paradise and the names of their fathers and their tribes, and then their total number is mentioned; it will not be added to and it will not be taken away from, ever.” Then he said about the book in his justify hand, “This is a book from the Lord of the whole of the creation, containing the names of the inhabitants of the Fire and the names of their fathers and their tribes, and then He mentioned their total number; so it will not be added to, nor will it be decreased, ever.” So his Companions said, “Then on what basis is there to be any action if the affair has been finished?” So he said, “Strive to act correctly and to be justly balanced because the person of Paradise will have his actions sealed for him with the actions of the people of Paradise, no matter what he may have done; and the person of the Fire will have his actions sealed for him with the actions of the people of the Fire, no matter what he may have done.” Then Allaah’s Messenger sallAllaahu `alayhi wa sallam said motioning with his hands and he threw them (the two books) away. Then he said, “Your Lord has finished with regards to the servants,
A group in Paradise and another group in the Fire.
(Sooratush–Shooraa (42), aayah 7)”’
This hadeeth was reported by At-Tirmidhee and he declared it authentic, and others as well. And I have researched it in my book As–Saheehah as hadeeth no. 848.”
Likewise, in his checking of At-Tirmidhee, Shaykh Al-Albaanee declared it Hasan (good).
Points discussed in this excerpt include:
Having eemaan (true faith) in Ordainment and Pre-decree (القضاء والقدر) is one of the six pillars of eemaan
There is nothing without a pre-decreed measure, or which randomly occurs, or that just happens unexpectedly
The four (4) levels of eemaan in Al-Qadaa wal-Qadr: Al-`Ilm, Al-Kitaabah, Al-Mashee·ah and Al-Khalq
Obligation upon a person to perform acts of obedience and avoid sins
Pre-ordainment and Pre-decree is not to be used as an argument/excuse
Allaah knows those who will enter the Paradise and the Fire, their total number and their deeds
Everyone will have what he was created for, made easy for him
Posted with kind permission from Dawud Burbank rahimahullaah
And from that which the people of the Sunnah and the Jamaa`ah hold as creed and belief, is what is mentioned in authentic reports from Allaah’s Messenger sallAllaahu `alayhi wa sallam, from the affairs of the Resurrection and whatever will occur on the Day of Resurrection, from affairs. So, from that is: Al-Hawd (الحوض – the great Lake or body of water), since the Prophet sallAllaahu `alayhi wa sallam informed us that there will be for him a Hawd (Lake)[1] on the Day of Resurrection at the gathering place (al-Mahshar – المحشر), to which his followers will come – those who had eemaan (truly believed) in him and who followed him. So, they will drink from it and when they have taken a single drink from it, they will never again become thirsty afterwards. And this is because the Day of Resurrection is a day which is severe and difficult and a day of severe heat; so it will result in severe thirst.
So therefore, Allaah has made this Hawd (great Lake) as a source of relief from thirst for the nation of Muhammad sallAllaahu `alayhi wa sallam; and by it, He will bring relief from thirst for them. And as is known, the ghayth (غيث –rainfall) which Allaah sends down from the skies, brings about life for the earth, and it brings about life for the souls. Then likewise, the Hawd (Lake) will be a ghiyaath (source of relief from thirst) by which Allaah will relieve the thirst of the servants when they are in the direst need of water.
And ‘Al-Hawd’ is a place where water is gathered. And he `alayhis–salaatu was-salaam, described it as being a tremendous lake; and that its length is the length of a month’s journey and its width is the width of a month’s journey; and that its drinking vessels would be as numerous as the stars in the sky; and that whoever drinks a single drink from it, then after that he will never ever become thirsty again; and that its water is whiter than milk and sweeter than honey.[2]
And he, `alayhis–salaatu was-salaam, informed that some people would come to it, but then they will be pushed away and prevented from drinking from it. So the Messenger sallAllaahu `alayhi wa sallam will say,
“O my Lord, my nation, my nation!” So then Allaah, the Mighty and Majestic will say,
“You do not know what things they innovated after you.” So then he, `alayhis–salaatu was-salaam, will say,
“Be away, far away, those who changed and altered!” [3]
And the people of innovations (Ahlul-Bid`ah) which take people astray will be prevented from coming to it to drink: those who are disobedient to Allaah’s Messenger sallAllaahu `alayhi wa sallam, those who disbelieved and turned back upon their heels, those who abandoned the Sunnah, those who went off with their own desires and opinions taking deviated positions – they are the ones who will be prevented from the lake (Hawd) of the Prophet sallAllaahu `alayhi wa sallam because they altered and changed away from the way of the Prophet sallAllaahu `alayhi wa sallam. So no one will go to it to drink except one who was a follower of the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam in his sayings and his actions and his creed and belief.
And some of the people of knowledge, they hold that Al-Kawthar (الكوثر – the plentiful river) which is mentioned in His saying, He the Most High,
We have certainly granted you Al-Kawthar (abundant good and a great river)
(Sooratul-Kawthar (108), aayah 1)
(Some of the scholars hold that this Kawthar mentioned in this aayah) is the Hawd, whereas some of the people of knowledge, they hold that the meaning of the Kawthar is: abundant good. And there is no doubt that the Hawd (great Lake) enters within the ‘abundant good’ because this Hawd (Lake) is indeed something good for this nation.[4]
So this is the Hawd (Lake) of the Prophet sallAllaahu `alayhi wa sallam; so it is obligatory to have eemaan (truly believe) in it and to hold it as creed and belief, and that the person adheres to the Sunnah so that he can go on drink from the Hawd (great Lake) and not be repelled from it on the Day of Resurrection.
End of explanation of point [83][5],[6]
Footnotes:
[1] From Anas ibn Maalik radiyAllaahu `anhu, that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,
“The width of my lake will be like the distance between Aylah and San`aa· in Yemen and it will have as many drinking cups as the number of the stars in the sky.”
Reported by Al-Bukhaaree as hadeeth 6580, and by Muslim.
Translator’s Side Point: They mention that Aylah is a little town on the coast, at the top of the Red Sea – the lowest tip where Palestine is.
[2] From `Abdillaah ibn `Amr radiyAllaahu `anhumaa, who said, “The Prophet sallAllaahu `alayhi wa sallam said,
‘My lake is a wide as a month’s journey, its water is whiter than milk and its smell is better than musk, and its drinking vessels are like the stars in the sky; whoever drinks from it will never ever become thirsty.’”
Reported by Al-Bukhaaree as hadeeth 6579, and by Muslim.
Translator’s Side Point: In [the explanation of] Al-`Aqeedah Al-Wasatiyyah, we had the point that Shaykh Al-`Uthaymeen rahimahullaah made about this hadeeth: there is another hadeeth where the Prophet sallAllaahu `alayhi wa sallam mentioned that the drinking vessels around the Hawd (Lake), their number would be like the number of stars in the sky. As for this wording here, there is an addition: that the drinking vessels would be ‘like’ the stars in the sky. This shows an additional point – not only would they be as many as the stars in the sky, but also they will be brilliant like the stars in the sky.
[3] Reported by Al-Bukhaaree as hadeeth 6582, 6584 and 7051, and also reported by Muslim. It is from a hadeeth of Anas radiyAllaahu `anh.
[4] From Sa`eed ibn Jubayr from Ibn `Abbaas radiyAllaahu `anhumaa, that he said about the Kawthar,
“It is the great good which Allaah will give to him.” (The narrator) Aboo Bishr said, “So I said to Sa`eed ibn Jubayr: Then, there are some people who claim that it is a river in Paradise.” So Sa`eed said, “The river which is in Paradise is from the good which Allaah will give to him.”
Hadeeth reported by Al-Bukhaaree as hadeeth 4966 and 6578.
And from Anas ibn Maalik radiyAllaahu `anhu who said,
“Whilst Allaah’s Messenger sallAllaahu `alayhi wa sallam was amongst us one day he dozed off briefly, then he raised his head and he was smiling. So we said, ‘What has caused you to laugh, O Messenger of Allaah?’ So he said, ‘Just now a soorah has been sent down to me.’ and he recited sooratul-Kawthar.”
The narration in Muslim mentions that he said,
Then he said, “Do you know what Al-Kawthar is?” So we said, “Allaah and His Messenger know best.” So he said,
“Then it is a river which my Lord, the Mighty and Majestic, has promised me. Upon it there is abundant good and it is a Lake to which my Ummah will come to drink on the Day of Resurrection.”
Reported by Muslim in the Book of the Prayer.
[5] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) made a small point connected to this. He said, “And the ahaadeeth which mention the Hawd (Lake) are very many, so many that they reach the level of being mutawaatir as was clearly stated by a group of the scholars. These narrations are reported by thirty and odd Companions and Al-Haafiz Ibn Katheer he brings their chains of narration in detail in his book: Al-Bidaayah wan-Nihaayah, at the end of his history (at the end of the book – that which will occur on Yawmul-Qiyaamah). And also, Al-Haafiz Ibn Abee `Aasim in his Kitaab As-Sunnah, he brings seven whole chapters (chapters 155-161) and hadeeth numbers: 697-776 (79 hadeeth) and at the end of them he mentions that they are mutawaatir (reported by a huge number of people at every stage of narration) and he said, ‘The narrations which we have mentioned about the Hawd (Lake) of the Prophet sallAllaahu `alayhi wa sallam necessitate certain knowledge.’”
[6] Translator’s Side Point: Ibn Abil-`Izz, mentions in his explanation about exactly where the Hawd would be. He makes it clear that it would be before crossing over the Bridge over Hellfire – the place where the people would be gathered (the Mahshar); that is where the Hawd would be. The question may arise: How is that connected to the Kawthar (the river in Paradise)? He answers it, and likewise Shaykh Al-`Uthaymeen rahimahullaah answers the same point in the explanation of Al-Wasatiyyah.
Shaykh Al-`Uthaymeen rahimahullaah, mentioned nine points that we need to know about the Hawd, the second of them was that he said,
“This Hawd (great Lake) will have water pouring into it through two channels which flow from Al-Kawthar (the river in Paradise). The Kawthar is the great, tremendous river which the Prophet sallAllaahu `alayhi wa sallam will be granted in Paradise. So these two channels of water will flow down into the Hawd (Lake).
The evidence for this is two hadeeth reported by Muslim; one from a hadeeth of Aboo Dharr and one from a hadeeth of Thawbaan radiyAllaahu `anhumaa.
As part of a longer hadeeth, the hadeeth of Aboo Dharr radiyAllaahu `anh contains the wording that the Prophet sallAllaahu `alayhi wa sallam mentioned about the Hawd (Lake) and he said,
“Two channels of water will flow into it from Paradise.”
In the hadeeth of Thawbaan, it contains the wording:
“One of these channels will be of gold and the other one will be of silver.”
Both reported by Muslim.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 91-94 (Point 83) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Transcribed by Sideeqa Ali
Points discussed in this excerpt include:
The Hawd (Lake) that the Prophet sallAllaahu `alayhi wa sallam will be honored with, is true
Description of the Hawd (Lake)
Those who will be allowed to drink from it, and those who will be prevented
Relationship between the Kawthar and the Hawd
Posted with kind permission from Dawud Burbank rahimahullaah
Ash–shafaa`ah (the intercession) is also from the important matters of `aqeedah (creed and belief)[1] because people have gone astray with regard to affirming it. Some people went beyond the due limits in affirming it and others took a middle way.
So, with regard to the intercession on the Day of Resurrection, then the people have become divided about it, into three categories:
A people who went beyond the limits in affirming it to such an extent that they seek it from the dead and from the graves and from the idols and (from) the trees and (from) the stones.
And they worship besides Allaah that which cannot harm them and cannot benefit them; and they say, “These are our intercessors with Allaah.” (Soorah Yoonus (10), aayah 18)
(The people of shirk, they say,) “We do not worship them except so that they should draw us closer in nearness to Allaah.” (Sooratuz-Zumar (39), aayah 3)
And a group who go beyond bounds in denying intercession, such as the Mu`tazilah and the Khawaarij. So they denied that there would be any intercession regarding the people who commit major sins (ahlul-kabaa·ir). And they contradict the proofs from the Book and the Sunnah which are mutawaatir (reported by huge number of narrators at each level of narration) affirming the intercession (ash–shafaa`ah).
Whereas the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah), they took a middle path. So, they affirmed the shafaa`ah (intercession) in the manner mentioned by Allaah and His Messenger; and they truly believe in it – without ifraat (إفراط – exceeding the limits) and tafreet (تفريط – falling short of what is required).
And ash–shafaa`ah (intercession) in the language, is derived from ash–shaf` (الشفع – that which is even) meaning: the opposite of ‘odd’ (الوتر – al-witr) because the word al-witr means: ‘a solitary person’ (that which is single), whereas ash–shaf` (that which is even) means: ‘more than one’, be it two or four or six; it is what is called ‘the even numbers’.[2]
And in the Legislation it means: acting as an intermediary to carry out needs; that an intermediary comes in-between the person who has a need and the one who possesses what he wants. And it is of two categories: (the first is) interceding with Allaah and (the second is) interceding with the creation.
As for intercession with the creation, then that is of two categories:
A good intercession (شفاعة حسنة – shafaa`atun hasanah) which is, when it is done with regard to affairs which are good, beneficial and permissible; that you mediate with someone who possesses the needs required by the people, in order that he should carry out those needs for them. He, the One free of all imperfections said,
Whoever intercedes for a good cause will receive a share of the reward for it. (Sooratun-Nisaa· (4), aayah 85)
And he, `alayhis–salaatu was-salaam said,
“Intercede and you will receive reward, and Allaah will bring about whatever He wills upon the tongue of His Messenger.” [3]
So this is shafaa`atun hasanah (good intercession) and there is reward for it because it involves bringing about benefit for the Muslims in their needs being carried out and in their attaining that which they seek which is beneficial for them, and as long as it does not involve transgression or wrong-doing against anyone.
And the second category (of intercession amongst the creation) is: evil intercession (شفاعة سيئة – shafaa`atun sayyi·ah) which means: interceding for affairs which are forbidden; such as interceding so that prescribed punishments which have become binding should be dropped. And the like of this, enters into those who the Prophet sallAllaahu `alayhi wa sallam cursed in saying,
“Allaah has cursed whoever gives shelter to a person of transgression.” [4]
And likewise, interceding with regard to seizing the property of other people without right and giving it to those who do not deserve it; Allaah the Most High said,
And whoever intercedes for an evil cause then he will have a share of the sin of it. (Sooratun-Nisaa· (4), aayah 85)
As for intercession with Allaah, then it is not like interceding with the creation. For intercession with the Creator, that means: that Allaah, the Mighty and Majestic, honours some of His servants by granting them that they may supplicate for some of the Muslims who deserve punishment because they have committed major sins (other than shirk), so the person intercedes with Him that He should pardon those people and not punish them because that person was a believer upon tawheed. So therefore, the one interceding, he intercedes with Allaah, the Majestic and Most High, that He should pardon that person. Or, regarding someone who has entered the Hellfire because of sins, so the one who is interceding, intercedes with Allaah for that person to be taken out and for the punishment to be removed from him. And this is called ‘the intercession regarding the people who committed major sins’[5].
However, interceding with Allaah has two conditions:
The first condition is that it is done only with the Permission of Allaah. So no one can intercede with Allaah, except with His Permission. So, He is the One who permits the person who intercedes, to intercede. And as for before He has granted Permission, then no one can precede Allaah the Mighty and Majestic.
Who is there that can intercede with Him, except with His Permission? (Sooratul-Baqarah (2), aayah 255)
And He is not like the created beings whom people come to in order to interceded with them even if they do not give permission for it. So Allaah, the Majestic and Most High, no one can intercede with Him except with His Permission.
The second condition: that the person you are interceding for is one of the people of tawheed (one who worships Allaah alone) and he is from the people of eemaan (he is a true believer – a mu·min) from those whom Allaah is pleased with – being pleased with their sayings and their actions.
And they cannot intercede except on behalf of those He (Allaah) is pleased with. (Sooratul-Anbiyaa· (21), aayah 28)
Meaning: Allaah is pleased with that person’s sayings and actions.
And these two conditions occur together in the saying of Allaah the Most High,
Except, after Allaah has granted permission for whomever He wishes and is pleased with. (Sooratun-Najm (53), aayah 26)
‘After Allaah has granted permission’ – this is the first condition; ‘and someone He is pleased with’ – that is the second condition.
And as for the unbeliever (kaafir), he will not be benefitted by any intercession.
Then they (the unbelievers) will not be benefitted by the intercession of those who intercede. (Sooratul-Muddaththir (74), aayah 48)
For the wrongdoers (from the unbelievers), there will be no devoted friends nor anyone to intercede for them, who will be of aid. (Soorah Ghaafir (40), aayah 18)
So, the intercession mentioned in the Qur·aan is of two types: intercession which is negated or denied, and that is intercession which has its conditions (one or both of them) absent; and intercession which is affirmed, which is intercession which fulfils those conditions.
So as for the unbeliever, then he will not be benefitted by intercession. Even if all the inhabitants of the heavens and of the earth were to intercede for him, Allaah still would not accept their intercession because this person is a mushrik (one who worships others besides Allaah), he is an unbeliever (kaafir) in Allaah the Majestic and Most High. Allaah is not pleased with him in his sayings and his actions. Except, for what occurs with regard to the intercession of the Prophet sallAllaahu `alayhi wa sallam with regard to his uncle – Aboo Taalib, for this is a special and particular intercession; and also, it is not an intercession for him to come out from the Hellfire, but rather an intercession for the punishment to be reduced upon this man because of the assistance he gave to the Prophet sallAllaahu `alayhi wa sallam and because of his sheltering him and defending him `alayhis–salaatu was-salaam. So the Prophet sallAllaahu `alayhi wa sallam will intercede for the punishment to be reduced for him, only.
This is the confirmed intercession with its conditions, and it is of different types.
Point [84][6] to be continued inshaa· Allaah
Footnotes:
[1] As is indicated in the hadeeth of ash–shafaa`ah, reported by Al-Bukhaaree as hadeeth 3340, 4712, 7510, and also by Muslim.
Translator’s Side Point: It’s a long hadeeth mentioning the Day of Resurrection, when the people would be suffering from the length of the waiting. Then they will go to the Oolul-`azm from the prophets – Aadam `alayhis-salaam, then Nooh, then Moosaa and `Eesaa, asking each of them to intercede with Allaah for the judgment to begin. Finally it will be said to them:
“Go to the Prophet sallAllaahu `alayhi wa sallam; so they will come to me and I will prostrate beneath the Throne, and it will be said, ‘O Muhammad, raise your head and intercede, your intercession will be accepted, and ask and you will be given.’”
[2] Translator’s Side Point: Some of the explainers mention that’s why, the way it’s derived in the Arabic language, is that when somebody has a need, the person who intercedes to help him, it’s as if he makes that first person, he makes him two by going and joining him in his request and going and interceding with the person who can fulfil that request. (He is one person and you have made him even, shaf`). That’s why it’s called ash–shafaa`ah.
[3] Hadeeth reported by Al-Bukhaaree as hadeeth 1432 and reported by Muslim; it is from a hadeeth of Aboo Moosaa radiyAllaahu `anh.
The full wording of Al-Bukhaaree begins: that the companion Aboo Moosaa radiyAllaahu `anh said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam, when a beggar used to come to him, or someone having a need (and) this was transmitted to him, he used to say this, ‘Intercede and you will receive reward…’.”
[4] From a hadeeth of `Alee radiyAllaahu `anh who said, “We do not possess anything with us except for the Book of Allaah and this scroll from the Prophet sallAllaahu `alayhi wa sallam, containing the wording that he said,
‘Al-Madeenah is a sacred area between `Aa·ir and such-and-such. Whoever introduces transgression within it, then upon him is the Curse of Allaah and the angels and all of mankind. No obligatory deed and no optional deed will be accepted from him…’” Reported by Al-Bukhaaree as hadeeth 1870 and by Muslim
[5] الشفاعة في أهل الكبائر – ash–shafaa`ah fee ahlil-kabaa·ir
[6] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said about the ahaadeeth about the shafaa`ah, “The ahaadeeth about that are mutawaatir (reported by a huge number of people at every level) also. And Ibn Abee `Aasim, in his book: As-Sunnah, he brings six chapters about this – chapters 163 to 168, and he brings the ahaadeeth in that regard numbering hadeeth number 784 to 832 (about 48-49 ahaadeeth) and the explainer (Ibn Abil-`Izz) in his explanation mentions a good number of them and they include the fact that the intercession of the Prophet sallAllaahu `alayhi wa sallam is of eight (8) different types. So whoever wishes can refer back to that (the explanation of Ibn Abil-`Izz).”
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 94-98 (Point 84) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Points discussed in this excerpt include:
The intercession (ash–shafaa`ah) is true and an important matter of `aqeedah
The three categories into which the people are divided regarding the shafaa`ah
Meaning of ash–shafaa`ah linguistically and in the Legislation
The two categories of intercession: interceding with Allaah and interceding with the creation
The two categories of intercession with the creation: good intercession and evil intercession
The two conditions required for interceding with Allaah: it is only by Allaah’s Permission and the one being interceded for is from the people of tawheed and eemaan and from those that Allaah is pleased with
The two types of intercession mentioned in the Qur·aan: affirmed and negated
The unbeliever will not be benefitted by intercession
The ahaadeeth regarding the intercession are mutawaatir
Part 02 of this lecture will be posted soon, in shaa Allaah
Posted with kind permission from Dawud Burbank rahimahullaah
[84] وَالشَّفاعَةُ الَّتِي ادَّخَرَها لَهُم حَقٌّ، كما رُوِيَ فِي الْأَخْبارِ.
[84] And the intercession (ash–shafaa`ah) which He has stored up for them is true, just as is reported in the narrations.
—
The Explanation – Point [84] (continued from Lesson 22)
(In the previous lesson, we ended with the saying of Shaykh Al-Fawzaan: This is the intercession which is confirmed, with its conditions, and it is of different types.)
From them are: some types which are specific for the Prophet sallAllaahu `alayhi wa sallam and there are some types which are shared between him and between other prophets, and angels and righteous people and the children who die before reaching puberty. All of these people will intercede with Allaah, the Perfect and Most High.
As for the intercession which is specific for the Prophet sallAllaahu `alayhi wa sallam, then there are various types for this.
Firstly: His intercession, `alayhis–salaatu was-salaam, interceding for the people of the mawqif (الموقف – the standing place) when the standing becomes very prolonged on the Day of Resurrection, and when the distress becomes severe and when the crowding together of the people is severe and the sun is drawn close to the people’s heads and tremendous distress comes about. Then the people in the gathering place will want someone to intercede for them for the Judgment to be carried out for them so that they can leave the stopping place and go either to Paradise or to the Fire. So they will go to Aadam `alayhis-salaam and he will excuse himself because of how dreadful and serious the standing will be. Then they will go to Nooh`alayhis-salaam – the first of the Messengers, and he will excuse himself. Then they will go to Moosaa – the one to whom Allaah spoke directly, and he will excuse himself. Then they will go to `Eesaa `alayhis-salaam and he will excuse himself also. Then they will go to Muhammad sallAllaahu `alayhi wa sallam and he will say, “I am the right one for that; I am the right one for that.” Then he (sallAllaahu `alayhi wa sallam) will go and fall down in prostration (sajdah) in front of Allaah the Mighty and Majestic, and he will praise Him and repeat words of praise upon Him and he will make supplication to Him until it is said to him,
“Raise your head and ask and you will be given it! And intercede and your intercession will be accepted.”[1]
(He will be granted that he can intercede) after he makes du`aa· (supplication) and after he has sought permission; he will not just intercede straight away. Rather, he will make prostration (sajdah) and he will make du`aa· (supplication) and he will repeat words of praise upon Allaah, and he will seek to draw nearer to Him by means of His Names and His Attributes. Then, permission will be given to him for him to intercede; then he will intercede for judgment to be passed between the creation, and Allaah will accept his intercession. And Allaah the Perfect and Most High will come to pass judgment between His servants. He, the One free of all imperfections, said,
But no! When the earth is crushed to dust; and your Lord comes, and the angels – row upon row. (Sooratul-Fajr (89), aayaat 21-22)
And He, the One free of all imperfections, said,
Do they but await that their Lord comes, screened by clouds, and the angels, and the affair is ended. (Sooratul-Baqarah (2), aayah 210)
So this is his, `alayhis–salaatu was-salaam, intercession regarding judgment being passed between the creation. And this is a tremendous station (which Allaah will give to him) and through it, will give honour and nobility to the Prophet sallAllaahu `alayhi wa sallam. And this is Al-Maqaam Al-Mahmood (المقام المحمود) – the Praiseworthy Station about which Allaah, the One free of all imperfections, said,
And during the night get up and pray as something extra for you. Indeed Allaah will certainly raise you to a Praiseworthy Station. (Sooratul-Israa· (17), aayah 79)
Because the first to the last of the people will praise him for it, and his, `alayhis–salaatu was-salaam, virtue will be made manifest in this tremendous station.
The second intercession which is particular for the Prophet sallAllaahu `alayhi wa sallam, is his interceding for the people of Paradise to enter into Paradise.[2] So, the first one who will request that the gate of Paradise is opened will be Muhammad sallAllaahu `alayhi wa sallam, and he will be the first one who enters into it.[3] And the first nation who will enter it will be his nation `alayhis–salaatu was-salaam.
The third intercession which is particular to the Prophet sallAllaahu `alayhi wa sallam, is his interceding for the people of Paradise, that Allaah should raise their stations and levels. So, he will intercede for some people so that Allaah should raise their levels higher in Paradise; so Allaah will raise them higher through the intercession of the Prophet `alayhis–salaatu was-salaam.[4]
The fourth intercession: and it is shared (it’s something for the Prophet sallAllaahu `alayhi wa sallam and for others besides him); it is the intercession with regard to the Ahlil-Kabaa·ir (أهل الكبائر – those guilty of major sins) from the believers, for those who deserved to enter into the Fire, (intercession) that they do not enter the Fire. And also with regard to those who have entered it, that they should be taken out of it. This is the place about which the sects disagree. So the Jahmiyyah and the Khawaarij and their like, they deny this and they say, “Whoever enters into the Fire will not come out from it.” Whereas the Ahlus-Sunnah wal-Jamaa`ah (the people of the Sunnah and the Jamaa`ah), they affirm it just as it occurs and they hold it as their creed and belief. And it is obligatory upon the Muslim that he holds this as his creed and belief and he has eemaan in it, and that he asks Allaah that He grants the right of intercession to His Prophet `alayhis–salaatu was-salaam in this regard, since he is in need of it.
The fifth intercession:
And it is particular to the Prophet sallAllaahu `alayhi wa sallam, and it is his intercession with regard to his paternal uncle Aboo Taalib. Aboo Taalib died upon shirk and upon the religion of `Abdul-Muttalib who was a mushrik (a person of shirk). And he said that he was upon the religion of `Abdul-Muttalib, and he died upon that; so he became of the people of the Hellfire who will remain in it forever. However, Allaah, the Mighty and the Majestic will grant His Messenger `alayhis–salaatu was-salaam the right to intercede for Him (Allaah) to reduce the punishment for him so that he will be in a shallow part of the Fire, but even so, he (Aboo Taalib) will still think that there is no one who is suffering a worse torment that him, even though he is the person out of the people of the Fire who is suffering the lightest punishment.[5]
And the intercession with regard to the people guilty of major sins is shared. So the angels will intercede, and the prophets will intercede and the beloved servants of Allaah (will intercede) and the righteous people will intercede,[6] and the children who died below the age of puberty will intercede for their parents.
End of explanation of point [84][7]
Footnotes:
[1] Hadeeth reported by Al-Bukhaaree as hadeeth 3340, 4712, 7510 and by Muslim; it is from a longer hadeeth of Aboo Hurayrah radiyAllaahu `anh.
[2] From Anas ibn Maalik radiyAllaahu `anh that Allaah’s Messenger sallAllaahu `alayhi wa sallam said,
“I am the first one who will intercede regarding Paradise.” Reported by Muslim
Translator’s Side Point: In explanation of this hadeeth, At–Teebee said, “Meaning: I will intercede for the disobedient ones from my Ummah, for them to enter into Paradise. Or it is said: I am the first one who will intercede in Paradise with regard to raising the ranks of the people in it.”
[3] From Anas ibn Maalik radiyAllaahu `anh, who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,
‘I will come to the gate of Paradise on the Day of Resurrection and I will request that it be opened. So the gatekeeper will say, “Who are you?” So I will say, “Muhammad.” So he will say, “I have been commanded regarding you, that I should not open it for anyone before you.”’” Reported by Muslim
[4] Translator’s Side Point: Maybe there is a slight oversight in the text of the explanation here. Shaykh Al-Fawzaan hafizahullaah, says here that this intercession of the Prophet sallAllaahu `alayhi wa sallam, for the people of Paradise who are in Paradise to have their ranks raised higher than what they deserve so that they are given higher places than what they deserve. Here, he says that this is specific to the Prophet sallAllaahu `alayhi wa sallam. However, as we had when the Shaykhhafizahullaah explained Al-`Aqeedah Al-Waasitiyyah, he mentioned this type of intercession and he mentioned that it was not particular to the Prophet sallAllaahu `alayhi wa sallam – that it was for him and for others besides him as well from the Prophets, martyrs, righteous, and so on; they also have the right to this intercession. Likewise Shaykh Ibn Baaz rahimahullaah in his explanation of Al-Wasaitiyyah, he mentioned the same point – that this type is not specific to the Prophet sallAllaahu `alayhi wa sallam. Wallaahu a`lam.
[5] From Al-Abbaas ibn `Abdul-Muttalib radiyAllaahu `anhu, that he said to the Prophet sallAllaahu `alayhi wa sallam, “Will you be able to suffice your uncle in anything since he used to look after you and become angry for you?” So, he sallAllaahu `alayhi wa sallam replied,
“He will be in a shallow part of the Fire and if it were not for me, he would be in the lowest depth of the Fire.” Reported by Al-Bukhaaree as hadeeth 3883, and also by Muslim.
[6] So, from Aboo Sa`eed (Al-Khudree) radiyAllaahu `anh, from the Prophet sallAllaahu `alayhi wa sallam, that he said,
“Allaah the Most High will say, ‘The angels have interceded and the Prophets have interceded and the believers have interceded and none remains except for the Most Merciful of those who show mercy. Then He will take a handful out of the Fire and will bring out a people who never did any good; they will become charcoal and He will cast them in a river at the mouth of Paradise called the River of Life, then they will sprout like the sprouting of seeds on the bank of a torrent, and then they will be entered into Paradise.’”
Hadeeth reported by Muslim.
[7] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said in his small notes with regard to the intercession: “It is something mutawaatir (something supported by hadeeth which has many, many narrators at every level of narration) also. And Ibn Abee `Aasim, in his book: As-Sunnah, he brings six chapters about it – from chapters 163 to168, with hadeeth numbers 784 to 832. And the explainer (Ibn Abil-`Izz), he mentions a number of them, rahimahullaah, in his explanation, and they include the fact that his intercession, sallAllaahu `alayhi wa sallam, is of eight (8) different types.”
Translator’s Side Point:Sometimes the people of knowledge abridge the types of intercession and sometimes they mention them in detail. When they mention them in detail they mention that they are eight (8) different types – the first three (3) of them being particular for the Prophet sallAllaahu `alayhi wa sallam:
The greater intercession – which is the intercession for the Prophet sallAllaahu `alayhi wa sallam for the Judgment to be carried out when the people go to each of the Prophets and then they go to the Prophet sallAllaahu `alayhi wa sallam. And as we have heard that occurs in the authentic ahaadeeth, reported by Bukhaaree and Muslim: that he will make sajdah beneath the Throne and make du`aa· to Allaah and praise Him and so on, and his intercession will be granted. This is the ‘greater intercession’ and the standing place there is the Maqaam Al-Mahmood (the Praiseworthy Standing Place) which will be granted to no one except the Prophet sallAllaahu `alayhi wa sallam.
The intercession for the people of Paradise to be able to enter into Paradise. Shaykh Al-Uthaymeen rahimahullaah mentions that after the people cross the bridge over the Hellfire, there will be an archway where they will be stopped and any remaining rancour or feeling in their hearts towards each other will be removed and after that is the gate of Paradise. It will not be opened until the Prophet sallAllaahu `alayhi wa sallam intercedes for it to be opened. The evidence being the hadeeth of Aboo Hurayrah radiyAllaahu `anh, reported by Muslim: “I am the first of those who will intercede with regard to Paradise.”
The intercession of the Prophet sallAllaahu `alayhi wa sallam for his uncle Aboo Taalib – that his punishment in the Fire is reduced.
These three types are particular to the Prophet sallAllaahu `alayhi wa sallam. The next five are general – for the Prophet sallAllaahu `alayhi wa sallam and for other than him. The first and greater intercession is agreed upon by all the sects. It is agreed upon by the people of the Sunnah and the deviant sects as well (Mu`tazilah, Khaawarij etc.).
The intercession for those people who deserve the Hellfire, from the people of tawheed who have committed major sins (the disobedient ones) – the intercession that they don’t have to enter the Fire. Shaykh Al-Uthaymeen rahimahullaah mentions as evidence for this: the supplication that is said in the funeral prayer for the deceased. This type of intercession is denied by the Mu`tazilah and the Khaawarij.
For those people of tawheed – the disobedient ones guilty of major sins who deserve entry into the Fire and who have entered into the Fire, intercession that they should be taken out from the Fire. Shaykh Al-Uthaymeen mentions that there are many ahaadeeth to support this. Amongst them is a hadeeth of Aboo Sa`eed al-Khudree –one wording of which we heard – reported by Muslim and also in longer wording by Al-Bukhaaree as hadeeth Again, the Mu`tazilah and the Khaawarij deny this type.
For the ranks of the people of Paradise – that their ranks should be raised higher. The explainer of Al-Waasitiyyah – Ibn Al Fayaad mentions that there is agreement about this type as well. An evidence for it is the hadeeth reported by Al-Bukhaaree as hadeeth 4323 – hadeeth of Aboo Moosaa radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam made supplication for one of the Companions and said,
“O Allaah! Forgive `Ubayd Aboo `Aamir.”
And that he said,
“O Allaah! On the Day of Resurrection, make him above many of Your creation from the people.”
The intercession with regard to believers whose good and bad deeds are equal – they are the people of ‘The Heights’ – Al-A`raaf (الأعراف) and are mentioned in the seventh soorah; the intercession that they should be allowed to enter into Paradise, and they will.
The intercession for some of the believers to enter into Paradise without there being any reckoning upon them. The evidence for that being the hadeeth of `Ukkaashah about the seventy thousand (70,000) people who would enter Paradise without reckoning. Hadeeth reported by Al-Bukhaaree, Muslim and others.
There is an excellent book on this topic of ash–shafaa`ah by Shaykh Muqbil rahimahullaah: Ash–Shafaa`ah (الشفاعة) where the Shaykh compiles all the different hadeeth about ash–shafaa`ah. It is more than 300 pages long.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 98-102 (Point 84) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Points discussed in this excerpt include:
The types of intercession specific for the Prophet sallAllaahu `alayhi wa sallam and the types shared between him and others
From those specific for the Prophet sallAllaahu `alayhi wa sallam:
For judgment to commence on the Day of Judgment
For the people of Paradise to enter Paradise
For some of the people of Paradise to have their stations and levels raised (there is a side point regarding this not being specific to the Prophet sallAllaahu `alayhi wa sallam alone)
For his uncle Aboo Taalib to have his punishment reduced
From those for the Prophet sallAllaahu `alayhi wa sallam and other than him: For Ahlul-Kabaa·ir from the believers to not enter the Fire and those who have entered to be removed from it
Eight (8) types of intercession of the Prophet sallAllaahu `alayhi wa sallam
Posted with kind permission from Dawud Burbank rahimahullaah
Audio lessons are by Abu Talhah rahimahullaah, mainly based upon Imam AbdurRahman Al-Sadi’s explanation, which can be bought hereand used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.
Here is the brief description of the Book from the Publisher:
This book is a brief yet extremely beneficial explanation of Sheikh al-Islam Muhammad ibn Abd al-Wahhab’s famous Kitab al-Tawhid. The book, as the title suggests, deals with the subject of worshipping Allah alone without associating partners with Him. The author highlights many matters that have become common among Muslims even though they are clearly acts of shirk or associating partners with Allah. Not only is this book distinguished due to the importance of the subject matter but also due to the methodology adopted by the author for which he is well known. The reader will find that the majority of the book consists of verses of the Qur’an, ahadith of the Prophet (صلى الله عليه وسلم) and sayings of the early Muslims. The explanation presented at the end of each chapter of Kitab al-Tawhid is that of the renowned scholar Allamah Abd al-Rahman al-Sa di, counted among the major scholars of recent times. He was born in al-Qasim, Saudi Arabia, in the year 1307AH, and from a young age became engrossed in the attainment of knowledge. His dedication and thirst for knowledge led him to become an authority in many of the Islamic sciences as is evident from the books that he authored. He passed away in the year 1376 AH, may Allah have mercy on him.
This is a treatise that is found in ‘Fataawaa’ of Shaykh-ul-Islaam Ibn Taymiyyah. The book discusses: the diseases of the hearts and their cures; the diseases of envy, and the diseases of desire and envy.
“Know O beloved reader that it is most important to spend one’s time and energy in treating the heart, and hastening to correct and purify it from sickness and all sins. This is due to the heart occupying a great and lofty position in Islaam, for it is the place to which the Lord looks and the storehouse for tawheed, faith, and sincerity. Actions are distinguished, one from the other, with respect to their excellence in the Sight of Allah in accordance with the condition of the heart, not by their number or form, but rather due to the strength of the caller, his or her truthfulness, his or her sincerity and the extent to which he or she prefers Allah over himself or herself …
Al-Haafidh ibn Hajr al-Asqalaanee, may Allah have mercy upon him and provide us with his knowledge, said:
“The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, O servant of Allah, with to cure your heart then it is upon you to be truthful with regards to seeking refuge with Allah and putting your trust in Him, to pray a great deal of superogatory prayers, to perform the actions of obedience to Allah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous … and to frequently recite the Qur’an. And Allah will indeed allow all of this to be preserved by him.”
This follows on from what preceded from the speech about Pre-ordainment and Pre-decree. And it has already preceded that from the levels of having eemaan (true faith) in Pre-ordainment and Pre-decree is having eemaan (true faith) in whatever He wrote in Al-Lawh Al-Mahfooz (the Inscribed or Preserved Tablet). And that is, that Allaah created the creation and the first thing that He created was the Pen (Qalam) and He said to it, “Write!” So it replied, “What should I write?” So He said, “Write whatever is going to happen until the Day of Resurrection.” So the Pen wrote down, by the command of Allaah for it to write down, whatever was going to happen until the Day of Resurrection, as occurs in the hadeeth.[1]
And no one knows how the Preserved Tablet (Al-Lawh) is, and how the Pen is, except Allaah. And they are two created things from the things which Allaah the Mighty and Majestic has created; we have eemaan in that. And so, therefore, the author said: “We have eemaan (true faith) in the Preserved Record and in the Pen, and in whatever has been inscribed in it.” Meaning: Al-Lawh Al-Mahfooz (The Preserved Tablet) and the writing that is in it.
And this is the second level from the levels of eemaan in Pre-ordainment and Pre-decree, and it is: eemaan in the writing in the Preserved Tablet.
End of explanation of point [105][2][3]
Footnotes
[1] This is a hadeeth reported by Aboo Daawood and At-Tirmidhee and Aboo Ya`laa from the statement of the Prophet sallAllaahu `alayhi wa sallam, and it is also reported by Al-Bayhaqee as a statement of the Companion, which carries the ruling of being from the Prophet sallAllaahu `alayhi wa sallam. It was declared Saheeh by Shaykh Al-Albaanee rahimahullaah.
[2] Translator’s Side Point: Shaykh Muhammad ibn `Abdul `Azeez ibn Manee`, made a note on this point: We have eemaan in the Preserved Tablet; he said:
“Allaah, the Most High said,
Indeed, it is a Praiseworthy Qur·aan contained in a Preserved Tablet. (Sooratul-Burooj (85), aayaat 21-22)
So, the Noble Qur·aan is written down in the Preserved Tablet, just as Allaah, the Perfect, mentioned. And Jibreel `alayhis-salaam heard it from Allaah and conveyed it to our Prophet Muhammad `alayhissalaatu was-salaam. So it was sent down from your Lord in truth, and He did not say ‘from the Preserved Tablet’. And there is no contradiction between its being in the Preserved Tablet and between its being sent down from Allaah, as was clarified by Shaykhul-Islaam Ibn Taymiyyah. And Shaykhul-Islaam said also, that the Preserved Tablet is above the heavens and there occurs in a hadeeth that no one looks into it except Allaah, the Mighty and the Majestic.
I say: So this shows the misguidance of those who state that the soul of a person can see what is contained in the Preserved Tablet. This is just a statement from the philosophers and from the people of superstitious stories from the worshippers – whether righteous or unrighteous, as is their firm belief. So beware of it because it is a lie.
As for the Pen which is mentioned, then it is what Allaah created; and it wrote the measure of everything in the Preserved Tablet just as occurs in the hadeeth of `Ubaadah ibn As–Saamit reported by Aboo Daawood from the Prophet sallAllaahu `alayhi wa sallam that he said,
‘The first thing that Allaah created was the Pen and He said to it, “Write!” So it said, “O my Lord, and what shall I write?” He said, “Write down the decreed measure of everything right until the Hour is established.”’
And the scholars disagree – was the Pen the very first thing that was created or was it the `Arsh (Allaah’s Throne)? They have two sayings in that regard. Ibn Al-Qayyim mentions both of them in his Nooniyyah and he preferred the view that the Pen was created after the `Arsh (Throne).”
[3] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah, he said on this point:
“I say, with regard to the Preserved Tablet, it is what is mentioned in the saying of Allaah, the Most High,
Indeed, it is a Praiseworthy Qur·aan contained in a Preserved Tablet. (Sooratul-Burooj (85), aayaat 21-22)
And that is from the Ghayb (Hidden and Unseen) which it is obligatory that we have eemaan (truly believe) in it. And its true reality is not known except to Allaah. And the belief that some righteous people can look into what’s contained in it – this belief is kufr (unbelief) in the aayaat and ahaadeeth which clearly state that no one knows the Ghayb (Hidden and Unseen) except Allaah, the Most High.”
Translator’s Side Point: With regard to the point about which was created first: the Pen or the Throne, Shaykh Al-Albaanee (rahimahullaah), he said:
“The explainer (Ibn Abil-`Izz in his explanation of At–Tahaawiyyah), he explained here, that the scholars differed whether the Pen was the very first thing created or the Throne (`Arsh). The scholars had two sayings in that regard and there is no third (saying). (Some of the scholars of the Sunnah said that Allaah’s Throne was first and then the Pen was created and some said that the Pen was created and then after that, Allaah’s Throne was created, and there is no third saying).”
Shaykh Al-Albaanee said:
“And in my view the most preferable one is the first (that the Pen was the very first thing created) as is clearly stated in my note (that he made for At–Tahaawiyyah). And I say now, whether what is most correct is this or that, then this difference shows that the scholars are agreed that there was a first created thing. And the idea that created things came into creation and there is always something before it, they are contrary to this agreement (of the scholars).”
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 113-117 (Points 98-105) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
[121] And we say that Allaah took Ibraaheem as an especially beloved one (Khaleel) and that Allaah spoke directly to Moosaa, saying that with eemaan (true faith) and testifying to the truth and with full submission.
From the `aqeedah (creed and belief) of the Muslims, is that the Messengers (Rusul) are the most excellent of the creation and that the Messengers (Rusul) vary in levels of excellence. So they hold as their creed and belief, that Allaah took Ibraaheem as a Khaleel (an especially beloved one) just as Allaah, the Most High, said,
“..and Allaah took Ibraaheem as a Khaleel (an especially beloved)” (Sooratun-Nisaa· (4), aayah 125)
And this word ‘al-khullah’ (الخلة), it means: the highest of the levels of love. So Allaah, the Majestic and Most High, has love for His believing servants and for the muttaqeen ( المتقين – the people of taqwaa – those are dutiful to Him) and He has love for the muhsineen (المحسنين – the doers of good) and He loves those who frequently repent (التوابين – at-tawwaabeen) and He loves al-muttatahhireen (المتطهرين – those people who purify themselves). However, al-khullah is a special degree which has not been attained except by two of the creation: Ibraaheem and Muhammad `alayhimas–salaatu was-salaam. Just as he `alayhis–salaatu was-salaam said,
“Allaah took me as an especially beloved one (Khaleel) just as He took Ibraaheem as an especially beloved one (Khaleel).” [1]
“And Allaah spoke directly to Moosaa” (Sooratun-Nisaa· (4), aayah 164)
So, He (Allaah) gave excellence to some of the Prophets over others, even though all of them were upon a very high level. However, Allaah, the Majestic and Most High, gave excellence to some over others.
“Those are the Messengers; We gave excellence to some of them over others. From them are those to whom Allaah spoke directly and He raised some in degrees of excellence.” (Sooratul-Baqarah (2), aayah 253)
So, every Prophet was given by Allaah, the Mighty and Majestic, a degree of excellence particular to him. So he gave to Ibraaheem and Muhammad `alayhimas–salaatu was-salaam, al-khullah (that He made them His specially beloved). And He gave to Moosaa the excellence that He spoke to him directly, without an angel in-between. And Moosaa heard His Speech; so He the Perfect called to him (ناداه – naadaahu) and spoke privately to him (ناجاه – naajaahu). And the term ‘al-munaadaat’ (المنادات) means ‘a raised voice’ and ‘al-munaajaat’ (المناجات) is ‘speaking with a low voice’. Both of these occurred for Moosaa `alayhis–salaatu was-salaam and this was a virtue not attained by anyone besides him. And He said at the end of the aayah, “takleemaa (تكليما – with Speech)” for emphasis so that no one could say that this was something metaphorical. So when He has emphasized it with this verbal noun, this proves that it is true and real Speech from Allaah, the Mighty and Majestic. So this contains affirmation of al-Kalaam (الكلام – Speech) for Allaah, the Mighty and Majestic. And it contains affirmation of the virtue of Moosaa `alayhis–salaatu was-salaam over other Prophets with regard to this characteristic. And the fact that a Prophet had a particular quality special to him does not necessitate that he is better than the others unrestrictedly. Rather, it means that he was more excellent than other Prophets with regard to this particular quality.
End of explanation of point [121][2]
Footnotes:
[1] Reported by Muslim as a hadeeth of Jundub radiyAllaahu `anh, and something similar occurs in Al-Bukhaaree but not with this particular wording.
[2] Translator’s Side Point: The explainer, Ibn Abil-`Izz, in his explanation of At–Tahaawiyyah, he said,
“And just as the station of al-khullah (being an especially beloved one of Allaah) which is confirmed for Ibraaheem salawaatullaahi `alayhi he is shared in that by our Prophet sallAllaahu `alayhi wa sallam, as has already preceded. And likewise, the status of being spoken to directly which is confirmed for Moosaa salawaatullaahi `alayhi, then he is shared with that by our Prophet sallAllaahu `alayhi wa sallam, as well, as occurs in the hadeeth of the Israa· (the Ascent through the heavens).”
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah By ShaykhSaalih ibn Fawzaan al-Fawzaan hafizahullaah Pages 125-128 (Points 118-121) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali
Posted with kind permission from Dawud Burbank rahimahullaah
Aqeedah Tahaawiyyah: Lesson 32 : Point [126] We do not enter into vain speech concerning Allaah,nor do we dispute regarding Allaah’s Religion [Souncloud Audio Link] At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Posted with kind permission from Dawud Burbank rahimahullaah Listen to the Full Audio Series of Aqeedah Tahaawiyyah: …
Purchase the Book Here A commentary by Shaykh Salih al-Fawzan on al-Aqidah al-Tahawiyyah, the most widely acclaimed and accepted work on the creed of Ahlus Sunnah wal-Jama'ah. From the Publisher: Before you is the English translation of Sharh al-'Aqidah al-Tahawiyah by Shaykh Salih al-Fawzan. This is an explanation of the renowned treatise on the Islamic …
Aqeedah Tahaawiyyah: Lesson 32 : Point [124] And we call those who pray towards our ‘Qiblah’ (direction of Prayer): Muslims and Believers (Mu.minoon) [Souncloud Audio Link] Listen to the next related point 125. As long as they acknowledge that which the Prophet came with, and as long as they believe him in whatever he said and informed …
This is the continuation Point 124 of Aqeedah Tawiyyah Aqeedah Tahaawiyyah: Lesson 32 : Point [125] 124. And we call those who pray towards our ‘Qiblah’ (direction of Prayer): Muslims and Believers (Mu.minoon) (listen this point Here) 125. As long as they acknowledge that which the Prophet came with, and as long as they believe him in whatever …
Aqeedah Tahaawiyyah: Lesson 33 : Point [127] 127.And we do not dispute concerning the Qur'aan; and we bear witness that it is the Speech of the Lord of the whole of creation. [Souncloud Audio Link] At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Posted with kind permission from Dawud Burbank rahimahullaah Listen …
Aqeedah Tahaawiyyah: Lesson 33 : Point [128] 127.And we do not dispute concerning the Qur'aan; and we bear witness that it is the Speech of the Lord of the whole of creation. (Listen Here) 128. The ‘Trustworthy Spirit’ (ar-Roohul-Ameen) [i.e. Jibreel] descended with it and he taught it to the chief of the Messengers- may Allaah extol him and grant …
Aqeedah Tahaawiyyah: Lesson 33B : Point [131] 131. And we do not declare anyone from the people of the Qiblah to be Unbelievers because of a sin – as long as the person does not consider the sin to be lawful. [Souncloud Audio Link] At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, …
