assalaamu alaikum
The set of questions and answers dealing with the first part of chapter 3 have been posted (009 and 010).
The Quranic aayah about the Prophet Ibrahim ‘alaihissalaam being a haneef and a qaanit.
As usual, the Q and A can be accessed through the tab on the right side “Kitaab ut Tawheed” or by clicking here.
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assalaamu alaikum
The set of questions and answers dealing with the second part of chapter 2 have been posted.
The hadeeths of ‘Utban, Abu Sa’eed al Khudree and Anas radi Allahu ‘anhum on the virtue of Tawheed, including forgiveness for the muwahhid (person of Tawheed).
As usual, the Q and A can be accessed through the tab on the right side “Kitaab ut Tawheed” or by clicking here.
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One of the users of this website – may Allah reward them – has pointed out an error on page 26 of the Usool us Sunnah Q and A.
The founder of the Shee’ah sect should read ‘Abdullah ibn Saba’ (and not ‘Abdullah ibn Salaam, as stated in the Q and A).
Jazakum Allahu khairan.
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assalaamu alaikum
The next set of questions and answers dealing with the first part of chapter 2 have been posted.
Soorah al An’aam (6) aayah 82 and the hadeeth of ‘Ubaadah ibn as Saamit about bearing witness to Allah’s right to be worshipped and the messengership of Muhammad and ‘Eesaa (‘alaihimussalaatu was salaam).
There are some additional footnotes based on Shaykh al Fawzaan’s i’aanatul mustafeed.
The Q and A can be found on the Kitaab ut Tawheed page, as usual. The link is here:
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assalaamu alaikum
The next set of questions and answers dealing with the second part of chapter 1 have been posted.
Soorah al An’aam (6) aayah 151, and ibn Masood’s comments on it, as well as the hadeeth of Mu’aadh about the rights of Allah and the rights of the servants.
There are some additional footnotes based on Shaykh al Fawzaan’s i’aanatul mustafeed.
The Q and A can be found on the Kitaab ut Tawheed page, as usual. The link is here:
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Assalaamu alaikum wa rahmatullaah.
We will now insha Allah be starting a series of Questions and Answers on this tremendous book authored by Shaykh ul Islam Muhammad ibn ‘Abdil Wahhaab rahimahullah.
The Q and A are based on the explanation Al mulakh-khas fee sharh Kitaab ut tawheed of Shaykh Salih al Fawzan (hafidhahullah).
Questions will be posted insha Allah along with a separate document giving answers. Please click on the links to get the pdfs.
The Q and A can be accessed via the Kitaab ut tawheed page on this website.
May Allah enable us to take benefit from this project – aameen.
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With regards to the virtue of having both knowledge of the Religion as well as eemaan, Imam al Qurtubee (rahimahullah) mentions about the aayah:
<<Allah raises in rank those from you who have eemaan (true faith) and those who have been given knowledge.>>
Soorah Mujaadilah (58) aayah 11
Meaning (He raises) in reward in the Hereafter, and in nobility in this worldly life. So He raises the believer over the one who is not a believer and (He raises) the scholar over the one who is not a scholar.
And ibn Mas’ood said: Allah praised the scholars in this aayah. And the meaning is that Allah raises those who have been given knowledge over those who have eemaan but have not been given knowledge. In rank – meaning ranks in their religion when they act upon that which they have been commanded to do.
(Tafseer al Qurtubee)
With regards to the excellence of the people of knowledge, the Shaykh Abdur-Rahmaan as Sa’dee rahimahullah mentions about the aayah:
<<Allah bears witness that none has the right to be worshipped except Him; and the angels and the people of knowledge (also bear witness to this). He maintains His creation with Justice. None has the right to be worshipped except Him, al Azeez, al Hakeem.>>
(Soorah aale ‘Imraan (3) aayah 18)
And in this aayah is (mentioning of) the virtue of knowledge and the people of knowledge – because Allah singled them out with making mention (of them) to the exclusion of other people; and linked their shahaadah (bearing witness) with His shahaadah and His angels’ shahaadah.
And He made their shahaadah to be from the greatest evidences and proofs for His Tawheed and His Religion and His Recompense.
And that it is obligatory for the mukallafeen (those who are Islamically accountable for their actions) to accept this just and truthful shahaadah.
(Tayseer ul Kareem ir Rahmaan of as Sa’dee)
Bismillaah ir Rahmaan ir Raheem
Welcome back to our readers after a period of time away from regular postings.
We wish to publish a correction pointed out by a brother jazaaahu Allaahu khairan.
On the Kashfush shubuhaat Q and A page 60, there was an error in which the translation of the Quraanic aayah was given as:
And His Statement, subhaanahu wa ta’aala:
«And when Allaah will say, “O ‘Eesaa ibn Maryam! Did you say to the people, “Take me and my mother as two objects of worship instead of Allaah?”” He will say, “How free from all imperfections are You! It was not for me to say that which I had no right to say! If I had said that then you would certainly have known it. You know what is in my nafs and I do now know what is in Your nafs. Indeed You are the Knower of the Hidden and Unseen.”
This should of course read:
And His Statement, subhaanahu wa ta’aala:
«And when Allaah will say, “O ‘Eesaa ibn Maryam! Did you say to the people, “Take me and my mother as two objects of worship instead of Allaah?”” He will say, “How free from all imperfections are You! It was not for me to say that which I had no right to say! If I had said that then you would certainly have known it. You know what is in my nafs and I do not know what is in Your nafs. Indeed You are the Knower of the Hidden and Unseen.”
Our apologies for this. Please do inform anyone you know of who is using the Q and A and please do continue to send in any corrections that you have.
Jazaakum Allaahu khairan.
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With regards to a person talking about ahaadeeth, the Shaykh Saalih al Fawzaan hafidhahullaah mentions about the hadeeth “The religion is an-Naseehah (sincerity and sincere advice)[1] :
And likewise it is from acting sincerely to the Messenger of Allaah sall Allaahu ‘alaihi wa sallam that you do not enter into declaring ahaadeeth to be authentic or weak when you do not have the ability to do that. So no one goes into this except the people of (that) field and the people who are specialised, from those who are firmly grounded in knowledge and narrations.
As for that reckless attitude towards ahaadeeth which has become manifest among many of the younger people, their authenticating and their criticising them (the ahaadeeth), without having knowledge and without having studied and gained experience beforehand, and without acquiring knowledge from the scholars, then this is something extremely dangerous and is insolent behaviour towards the Sunnah of the Messenger sall Allaahu ‘alaihi wa sallam.
And it is not from acting sincerely towards the Messenger of Allaah that the ignorant people meddle (in these) and call themselves “muhaddithoon” based on (just) being acquainted with one of the books of hadeeth or having memorised a number of them. This is because merely memorising ahaadeeth does not make them muhaddithoon. Rather the muhaddith is only one who is has specialised in the knowledge of narrations; and this is a tremendous field of knowledge that is taken from the scholars and from the people of knowledge and experience.
And it is not for every single person to peruse the books of hadeeth and then declare (ahaadeeth) to be authentic or weak or to explain and expound on them from his own (mind) without having a correct understanding – because this is from acting deceptively towards the Sunnah of the Messenger sall Allaahu ‘alaihi wa sallam. And it is obligatory to act respectfully towards the Sunnah, and for no one to enter into (discussing) it except for one who is specialised in this knowledge.
((Al minhat ul rabbaaniyah page 115-6 of Shaykh Saalih al Fawzaan hafidhahullaah, translated by Nasser ibn Najam)
[1] Reported by Muslim (55) and by al Bukhaaree in mu’allaq form.
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