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Alḥamdulillāh we have translated the book, The Prerequisites,
Pillars & Obligatory Acts of the Prayer, by Imām Muḥammad ibn ‘Abdul-Wahhāb (may Allāh have mercy on him).

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‎Ibn Taymiyyah (رحمه الله):

‎“What really matters are good endings, not flawed beginnings.”

‎[Minhaj as-Sunnah | V. 8, P.416]

Official Madrasah Al-Anṣār Online Publication

Alḥamdulillāh we have translated the book, The Foremost Obligatory Duties Every Muslim Must Have Knowledge About by Imām Muḥammad ibn ‘Abdul-Wahhāb (may Allāh have mercy on him).

Coming soon will also be a short commentary on the text In Shā’ Allāh

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Ibn Taymiyyah

"Whoever wants to be the richest of people, let him trust what's in Allah's Hand more than his own."

[Ibn Taymiyyah’s Fatawa v13,p321]

Seeing Allāh In A Dream

The issue of saying Allāh is of three types:
1 - Seeing Him in this world - We learn from the Qur'ān and the Sunnah that no one in this life can ever see Allāh.
2 - Seeing Him in a dream - Many scholars view this is possible but what is seen is not how He really is.
3 - Seeing Him in the hereafter - Part of the belief of Ahlul Sunnah (the people of the Sunnah) is that the believers will see their Lord on the Day of Resurrection and in Paradise. Allāh the Most High says,

وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ
"(Some) faces that day will be radiant, looking at their Lord." [Sūrah al-Qiyāmah, 75:22-23]

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: “[The phrase] ‘(Some) faces that Day shall be radiant’ means, because of the blessing. ‘Looking at their Lord’ means, looking upon the Face of their Lord.” This is the opinion of those who interpret the Qur'ān among the scholars of the Sunnah.

As for the matter of seeing Him in a dream then we have the following narration and sayings of the scholars:

Proof from the Sunnah: Ibn Abbas (may Allāh be pleased with him) said, The Messenger of Allāh (ﷺ) said:
أَتَانِي رَبِّي فِي أَحْسَنِ صُورَةٍ
"My Lord came to me tonight in the most beautiful form."

Sahih: Recorded in Musnad Ahmad (no. 16026) slightly different wording classed as Sahih by Shaykh Ahmad Shākir and Sunan al-Tirmidhi (no. 3234 - this his wording) and he classed it as Hasan Gharīb. Classed as Sahih by Imām Ibn Taymīyyah in Talbis Al-Jahmīyyah (7/205).

Sayings of the scholars:

Imām Taqi Al-Dīn Ahmad Ibn Taymīyyah [D. 728H] (رَحِمَهُ ٱللَّهُ) said, A believer may see his Lord in a dream, in various forms according to his faith and belief. If his faith (Imān) is correct, he can only see Him in a beautiful form, and if his faith is lacking, this will be reflected in the way he sees Him. Seeing Allāh in a dream is not like seeing Him in reality. It may have different interpretations and meanings referring to something in reality.

See Majmu' al-Fatāwa (3/390)

He (رَحِمَهُ ٱللَّهُ) also said: Whoever sees Allāh in a dream sees Him in a form that corresponds to his own state. If he is righteous, he will see Him in a beautiful form, which is why the Prophet (ﷺ) saw him in the most beautiful form.

See Majmu' al-Fatāwa (5/251)

Imām Uthmān bin Sa'īd Ad-Dārimī [D. 280H] (رَحِمَهُ ٱللَّهُ) said, in his refutation of Bishr ibn Ghiyaath, This seeing took place in a dream, and in a dream it is possible to see Allāh in any shape or form.

See An-Naqd ‘alā Al-Marīsī (p. 166)

Al-Qāḍī Abū Yaʿlā ibn al-Farrā' [D. 458H] (رَحِمَهُ ٱللَّهُ) said: It is possible to see Allah glory be to Him in ones dream and this not restricted to the Prophet (ﷺ) or specific believers.

See Ibtāl Al-Ta'wīlāt li-Akhabār As-Sifāt (1/127)

Al-Qāḍī ‘Iyādh [D. 544H] (رَحِمَهُ ٱللَّهُ) said: "The scholars have agreed that it is possible to see Allāh the Almighty in a dream, and that the dream would be true."

See Sharh of Sahih Muslim by Imam Nawawi (vol. 15, p. 25)

Moḥammad Ibrāhīm Ḥussain (Abū Ismā'īl)
Islāmic Theology: https://t.me/AqidahIslamiyyah

Shaykh'ul Islâm Ibnu Taymiyyah Rahimahullâh stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما


"The Âlim (scholar) recognizes the Jâhil (ignorant) since he was once a Jâhil. The Jâhil does not recognize the Âlim since he has never been an Âlim." 

(Majmû'ul Fatâwâ, 13/235)

Shaykh'ul Islâm Ibnu Taymiyyah Rahimahullâh said,

وكل قول ينفرد به المتأخر عن المتقدمين، ولم يسبقه إليه أحد منهم، فإنه يكون خطأ كما قال الإمام أحمد بن حنبل‌‏


"All statements that had been said by the Muta'akhirrûn (latter ones) differing from the Mutaqaddimûn (predecessors) and that had not been previously mentioned by any other, is a mistake. As Imâm Ahmad bin Hanbal Rahimahullâh said,

‏إياك أن تتكلم في مسألة ليس لك فيها إمام‏


"Refrain from speaking about a matter without an Imâm!.." (Ibnu Taymiyyah, Majmû'ul Fatâwâ, 21/291)

The Subject of Tafwīḍh

Meaning of Tafwīḍh: Tafwīḍh generally means affirming the wording without affirming what it means, that is to have the understanding that only Allāh knows what is meant. For example: They affirm the words without affirming the literal meaning. Allāh says,

الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى

“The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne.” Sūrah Ta-Ha (20): 5, then they say: We do not know what it means or what Allah meant by it!

Some groups think that the Salaf [early generations] promoted Tafwīḍh and narrate from the Imāms of the Salaf from the second century after the migration in which the Salaf said, “Pass them on without asking ‘How?’"

Walīd bin Muslim said: I asked al-Awzāʿī (رَحِمَهُ ٱللَّهُ) [d. 157H], Sufyān al-Thawrī (رَحِمَهُ ٱللَّهُ) [d. 167H], Mālik bin Anās (رَحِمَهُ ٱللَّهُ) [d. 179H], and al-Layth bin Saʿd (رَحِمَهُ ٱللَّهُ) [d. 175H] about these Prophetic narrations in which the seeing of Allāh is mentioned, and they said: “Pass them on without asking ‘How?’"

Recorded by Ḥāfidh and Faqīh, Imām Al-Lālikā'ī [d. 418H] in Sharh Uṣūl al-Iʿtiqād (3/503).

View of Ahlus Sunnah [The People of the Sunnah] on Tafwīḍh:

The view of the early generations was not Tafwīḍh, rather their way was to believe in these texts as they were revealed and to affirm the apparent meaning and not delve into the howness of the attribute and do not resemble Allāh to anything. Allāh, may He be exalted, says,

لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ

“There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [Sūrah Ash-Shūra (42): 11].

As for what was meant by the Salaf to “Pass them on without asking ‘How?’ Shaykh al-Islām Taqi Al-Dīn Ahmad Ibn Taymīyyah (رَحِمَهُ ٱللَّهُ) mentions:

Their saying “Let them pass as they came without discussing how” implies acceptance of the apparent meaning of the attributes. As these words refer to certain meanings, if the meanings referred to are not what was intended, then they should have said: Let these words pass whilst believing that what they indicate is not the intended meaning, or: Let these words pass whilst believing that Allāh is not to be described by what these words indicate.

In that case they would not be allowed to pass as they came, and in that case it would not be said “without discussing how”, because denying the nature of an attribute that is not proven is meaningless.

See Al-Fatāwa al-Hamawīyyah (5/41) of Imām Taqi Al-Dīn Ahmad Ibn Taymīyyah.

It was the way of the Salaf to affirm and accecpt the apparent meanings of the Attributes of Allāh as mentioned by. Imām Abī Bakr Aḥmad ibn ʻAlī ibn Thābit Al-Khaṭīb al-Baghdādī (رَحِمَهُ ٱللَّهُ) [d. 463H] wrote:

As for what has been reported of such attributes in the Authentic Compilations, the way of the Salaf - may Allāh be pleased with them all - is to affirm them, and to carry them upon their apparent meanings and to deny knowledge of true reality and to deny Tashbīh (resemblance) for them.

Reported by al-Dhahabī in Mukhtasar al-ʿUluww, p. 273. And this is found in a single preserved manuscript in al-Dhāhirīyyah Book House in Damascus, collection (no. 16).

Moḥammad Ibrāhīm Ḥussain (Abū Ismā'īl)
Read for more references: https://www.islamictheology.co.uk/the-subject-of-tafwiḍh/
Islāmic Theology: https://t.me/AqidahIslamiyyah

Sending blessings upon the Prophet ﷺ on Friday

Aws ibn Aws reported:

The Messenger of Allāh, peace and blessings be upon him, said, “Verily, the best of your days is Friday. Ādam was created on it, on it he died, on it the trumpet will be blown, and on it the shout will be made. Thus, send blessings upon me often, for your blessings are presented to me.”

They said, “O Messenger of Allāh, how are our blessings presented to you after you have decayed?”

The Prophet said, “Verily, Allāh Almighty has forbidden the earth from consuming the bodies of the prophets.”

Source: Sunan Abī Dāwūd 1047
Grade: Sahīh (authentic) according to an-Nawawī

اللهم صل وسلم وبارك على سيدنا ونبينا محمد

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Part 2: The Subject of Tawassul (using a means to draw closer to Allah) & Al-Istighātha (Seeking Rescue and Deliverance)

We will discuss another two ways that one can make Tawassul.

2 – Seeking to draw close to Allāh by means of righteous deeds:

This is based on the story of the three people who entered into a cave to sleep in it. They were trapped in the cave when a boulder [rolled down from the mountain] and blocked the entrance of the cave and they could not remove it away.

Evidence from the Sunnah:

This is based on the lengthy narration in Sahih al-Bukhāri (no. 2272) on the authority of Ibn Umar.

Each one of them sought a means of nearness (Tawassul) to Allāh by means of a righteous deed that he had done. So the first one of them used his kindness to his parents as Tawassul, and the second used as Tawassul his perfect abstention from fornicating [with his uncle’s daughter]. As to the third one, he used as Tawassul his preserving the right of his employee. Each one of them said: “O Allāh if I did that seeking Your Face, then release us from our situation.” So the rock moved.

3 - Seeking to draw close to Allāh by means of faith and Tawhīd:

Evidence from the Qur’ān: Allāh says,

رَبَّنَا آمَنَّا بِمَا أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ

“Our Lord! We believe in what You have sent down, and we follow the Messenger, so write us down among those who bear witness (to the truth).” Sūrah Āli-Imrān (3): 53.

رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ

“Our Rabb! Verily, we have heard the call of one (Muhammad) calling to Faith saying: ‘Believe in your Rabb,’ and we have believed. Our Rabb! Forgive us our sins and expiate from us our evil deeds, and make us die [in the state of righteousness] along with the Abrār” [the pious and righteous believers].” Sūrah Āli- ‘Imrān (3): 190-191.

So they sought nearness to Allāh by their faith in Him that He Forgive them their sins, expiate from them their evil deeds, and make them die along with the pious and righteous believers.

Imām Taqi Al-Dīn Ahmad Ibn Taymīyyah [D. 728H] (رَحِمَهُ ٱللَّهُ) said:

Asking Allah to respond by virtue of something that could help to achieve what one seeks, such as asking Him by virtue of righteous deeds in which there was obedience to Allah and His Messenger – such as asking by virtue of one’s belief in the Messenger, and one’s love for him and loyalty towards him, and the like – this is permissible.

See Majmu’ al-Fatāwa (1/337-338)

Mohammed Ibrāhīm Hussain (Abū Ismā'īl)

Islāmic Theology Channel: https://t.me/AqidahIslamiyyah

Part 3 Coming Soon In Shā’ Allāh

Part 3: The Subject of Tawassul (using a means to draw closer to Allah) & Al-Istighātha (Seeking Rescue and Deliverance)

4 - Seeking to draw close to Allāh by the condition of a person:

This means that the supplicant seeks a means of nearness to Allāh by mentioning his circumstances and his state of need.

Evidence from the Qur’ān: This is proven through saying of Mūsá (alayhis salām) when said:
رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ
“O My Rabb! I am in need of whatever good that You bestow on me.” Sūrah al-Qasas (28): 24.

In doing so, he is using Tawassul to Allāh by mentioning his condition, asking Allāh to bestow whatever good on him. `

It is also found in the saying of Zakarīyyah (alayhis salām):
رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُن بِدُعَائِكَ رَبِّ شَقِيًّا
“My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head, And I have never been unblest in my invocation to You, O my Lord!.” Sūrah Maryam (19): 4.

5 - Seeking to draw close to Allāh by means of the supplication of a righteous man who is present and alive:

Evidence from the Sunnah:

Anas bin Mālik (May Allāh be pleased with him) that a man entered the Mosque on the day of Jumu’ah and the Prophet (ﷺ) was giving the Khutbah and said: “O Messenger of Allāh, the livestock are dying and the roads are cut off so supplicate to Allāh for us that He should give us rain.” So the Prophet (ﷺ) raised up his hands and supplicated and said: ‘O Allāh bless us with rain,’-three times…and he did not descend from the minbar (pulpit) until the rain was dripping from his beard. The rain continued for a whole week. And on the next day of Juma’ah the same man or someone else came while the Prophet (ﷺ) was standing giving Khutbah…and said: ‘Buildings are being destroyed and livestock are being drowned, so supplicate to Allāh to withhold it for us.’ So the Prophet (ﷺ) raised his hands and said: ‘O Allāh, around us and not upon us…’ so he did not point with his hands in any direction except that the clouds cleared away…and we went out walking in sunshine.”

Recorded in Sahih Bukhārī (no. 782).

This is also from the kind of permissible Tawassul: that a person asks someone to supplicate to Allāh if it is hoped for that this person’s supplication will be answered.

Imām Taqi Al-Dīn Ahmad Ibn Taymīyyah [D. 728H] (رَحِمَهُ ٱللهُ) said: Whoever says to someone else; make supplication for me with the intention that the person being asked would benefit by making supplication, and that the person making the request would also benefit due to the action of the one being requested - just as he would benefit by requesting someone else to do any of the virtuous deeds, then this person is following the example of the Prophet (ﷺ), this is not considered to be from the questions that are not preferred.

See Qā'idah Jalīyah (pg. 75)

Source: Fiqhul ‘Ibādāt – Understanding Worship, By Shaykh Muhammad bin Sālih Al-‘Uthaymīn

Mhhammed Ibrāhīm Hussain (Abū Ismā'īl)

Islāmic Theology: https://t.me/AqidahIslamiyyah

Part 4 Coming Soon In Shā’ Allāh

Part 4: Tawassul (using a means to draw closer to Allah) that is Shirk

﷽

After discussing the permissible types of Tawassul we will know discuss the impermissible type.

Tawassul that is Shirk:

This is the attempt to draw close to Allāh by means that have no basis in the Shari’a, while addressing other than Allāh.

Tawassul which is considered an act of Shirk, such as making Tawassul by means of acts of worship – like supplicating, vowing, sacrificing for the sake of other than Allāh, then alleging that this is for the purpose of making them (to whom the act was done) intercede for them with Allāh.

Allāh Says about polytheists:
وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَ

“And those who take Awliya’ (protectors and helpers) besides Him (say): “We worship them only that they may bring us near to Allāh.” Sūrah Zumar (39): 3.

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَـٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ

"And they worship other than Allāh that which neither harms them nor benefits them, and they say, "These are our intercessors with Allāh." [Sūrah Yūnus (10): 18.

Shaykh al-Islām Taqi Al-Dīn Ahmad Ibn Taymīyyah [D. 728H] (رَحِمَهُ ٱللهُ) said: said:

No one among the prophets before him legislated for people to call upon the angels, the prophets, or the righteous, or to ask for their intercession, not after their death nor in their absence.

See Qāʻidah Jalīlah fī al-Tawassul wal-Wasīlah (1/26)

Mohammed Ibrāhīm Hussain (Abū Ismā'īl)

Islāmic Theology: https://t.me/AqidahIslamiyyah

Part 5 - Coming Soon In Shā’ Allāh - The Meaning of Istighātha

Shaykh Al-Islam Ibn Taymiyyah said:

The aim and objective of politics (siyasah) is to seek nearness to Allah. A Muslim adopts politics only to establish the Din which guarantees such a nearness by providing a suitable psychological and spiritual climate in which man achieves a spiritual perfection and, hence, Divine Nearness. That is why a political activity divorced from the guidance of the Din is a curse for humanity and entails all sorts of evil and immoralities.

See Al Siyasah al Shariyah and as quoted by Ibn al Qayim, who stated the same thing in his books al Turuq al Hukmiyah fil Siyasah al Shariyah and I’lam al Muwaqqin.

Shaykh Al-Islam Ibn Taymiyyah said:

It is imperative to know that the office in charge of governing the people is one of the greatest obligations of the deen. Nay, there is no establishment of the deen or the dunya except by it”

See al-Siyasah al-Shar’iyyah, page 129.

Discussion On The Souls of Mankind

Is the Soul Created or a Divine attribute?

The spirit or soul is not one of the attributes of Allāh as mentioned by some philosophers, rather it is one of the things that have been created by Allāh.

Allāh says,

اللَّهُ خَالِقُ كُلِّ شَيْءٍ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ

"Allāh is the Creator of all things, and He is, over all things, Disposer of affairs." Sūrah Zumar (39): 62

He also says,

هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

"Has there not been over man a period of time, when he was nothing to be mentioned?" Sūrah Insān (76): 1

Shaykh al-Islām Taqi Al-Dīn Ahmad Ibn Taymīyyah [D. 728H] (رَحِمَهُ ٱللهُ) said: The soul of the son of Adam is created as agreed upon by the Salaf and the scholars after them that were upon Ahlus Sunnah.

See Majmū Fatāwa (4/216-217)

Imām Ibn al-Qayyim [D. 751H] (رَحِمَهُ ٱللهُ) said:

Does the rūh (Soul) exist from eternity or is it something that is created?

Then he said: This is an issue which some scholars got wrong and many groups of the sons of Adam went astray concerning it, but Allāh has guided the followers of His Messenger to the clear truth concerning it. The Messengers (ﷺ) are unanimously agreed that the soul is created and taught and trained. This is a basic belief in the religion of the Messengers (ﷺ) , just as it is a basic belief in their religion that the universe is created, and that physical bodies will be resurrected, and that Allāh alone is the Creator and everything besides Him is created.

See Kitāb Ar-Rūh (p. 144)

Where does the soul reside in the body?

Abu Huraira reported Allah's Messenger (ﷺ) as saying: Did you not see when the man died and his eyes were fixedly open? He (Abu Huraira) said: Yes. He (the Prophet) said: It is due to the fact that when (the soul leaves the body) his eyesight follows the soul." Recorded in Sahih Muslim (no. 921)

Shaykh al-Islām Taqi Al-Dīn Ahmad Ibn Taymīyyah (رَحِمَهُ ٱللهُ) writes:

As for the saying of the one who said, "Where does it (the soul) reside in the body?"

Then there is no specification of any particular part of body for the soul, rather it flows through the body (as a whole), just as life, which is a temporal attribute ('arad), flows through the entire body.

For life is conditioned by the soul, if the soul is in the body, it will have life, and if the soul departs from it, then life departs from it.

See Majmū Fatāwa (9/302-303) and Risālah Fil-Ruh wal-Aql (pp. 53-55)

Compiled by Mohammed Ibrāhīm Hussain

Islāmic Theology: https://t.me/AqidahIslamiyyah