My Notes

Imaam Hanbal says: “Nifaaq is disbelief…”

“It is important to understand that the munafiquun are the kufaar. It is important to understand this because you find too often individuals who will accuse others of being hypocrites, and say things like, “You are a munaafiq, etc.” This is a tremendously dangerous statement to say because saying such a thing is saying your brother is a kaafir. This is one. (Secondly), a person saying such a thing is as if he is claiming that he has knowledge of the unseen. This is because in order to say a person is a munaafiq, you have to know what is in his heart. You have to know that he is acting like a Muslim, but really doesn’t believe in Islaam. None of us has the ability to know these things. None of us. . .

So it is incumbent that we do not say the likes of these expressions. We (should not) go around calling our brothers and sisters hypocrites. We do not go around calling them hypocrites. But, what is more correct is if we find from them a characteristic that agrees with the characteristics of the hypocrites, like those whom the Prophet (salallaahu ‘alayhe wasallam) mentioned – for example, when they give a promise, they break it. So if we find from our brothers or sisters characteristics from the characteristics of the hypocrites like (the aforementioned), for example, then we can say: “Fear Allaah. You are acting like a hypocrite” or “You are doing like what the hypocrites do. Fear Allaah.” But (as for) calling them a hypocrite, then no – stay away from this. This is because nifaaq is kufr (disbelief)[1].”[2]


[1] Nifaaq, by Ustaadh Abu Abdis-Salaam Al-Juyaanee

[2] Transcribed by Umm Sufyaan Fatimah

Explanation of Kitaab at-Tawheed || Abu ‘Iyaad Amjad Rafiq

“As for the second type, it is something that can occur from a believer. This is when Ar-Riyaa occurs in some of the actions. For example, a believer does an action in which he has intent for Allaah, but at the same time, it is also intended for other than Allaah. So it contains a mixture; it is partly for Allaah and it is partly for other than Allaah. And when we speak of a believer mixing his action which is for Allaah with something of Ar-Riyaa, then there are three situations or conditions that his action can fall into…”

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Explanation of Kitaab at-Tawheed || Abu ‘Iyaad Amjad Rafiq

Shaykh Ul-Islaam Muhammad bin Abdul-Wahhab then brings some narrations from the salaf which help clarify and explain the meaning contained in the chapter heading. From them is the saying of Ibn ‘Abbaas (radiallaahu ‘anhuma) who said:

I fear that there may descend upon you stones from the sky when I say to you, the Messenger of Allaah (salallaahu ‘alayhe wasallam) said such and such, and you say: Abu Bakr and ‘Umar said such and such.”

Concerning this narration, Shaykh Saalih Al-Fawzaan comments upon it and says: Ibn ‘Abbaas is the sage of this Ummah and the explainer of the Qur’aan. He is Abdullaah bin Abbaas bin Mutallib, the nephew of the Prophet (salallaahu ‘alayhe wasallam).

Download 01 Obeying the Scholars and Rulers.

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Explanation of Kitaab at-Towheed Class 03 || Ustaadh Moosaa Richardson

The scholars have mentioned that in the lifetime of the Prophet (salallaahu ‘alayhe wasallam) you would say, ‘Allaah and His Messenger know best.’ But after the death of the Prophet (salallaahu ‘alayhe wasallam), we affirm knowledge for Allaah (subhaanahu wa ta’aala) Who is Alive and never dies. Yet, the Messenger (salallaahu ‘alayhe wasallam) is not all aware of what is going on; he is not comprehensive in his knowledge of the situation you are facing. That is something specific to the Knowledge of Allaah; that Allaah is Unique, and Allaah is Alone in the comprehensiveness of His Knowledge. He knows each and every affair. And that was something He conveyed through His Messenger (salallaahu ‘alayhe wasallam).

So it would be befitting during the lifetime of the Messenger (salallaahu ‘alayhe wasallam) to acknowledge that by saying, ‘Allaah and His Messenger know best.’ But after his death (salallaahu ‘alayhe wasallam) the custom and tradition of the companions and the tabi’oon and the Imaams was to say, ‘Allaah knows best’ and not to say, ‘Allaah and His Messenger know best.’ This is the elaboration we can give to the statement of Shaykh al-Fawzaan before it comes as a question.

Download 03 Explanation of Kitaab At-Towheed – Moosaa Richardson.

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 أَنَّ دينَ الأنبياءِ واحدٌ، وهو إِخلاصُ العبادةِ اللهِ وترك الشرك وإِنِ اختلفْ شرائعُهُم 2

  1. Though they are of various legislations, all Messengers call for one common religion, which is consisted in devoting all acts of worship solely to Allaah and associating no partner with Him.

Second point: The religion of the Prophets is one. It is to purify ones’ worship of Allaah and abandon all forms of shirk (associating partners with Allaah). This has (always been the case) even when the Prophets had differences in the application of their messages throughout different times. Meaning, it was impermissible for such and such nation to eat such and such food in this time that they lived in and another nation may have been allowed to eat that food, etc.  There are some different, specific rulings given to each nation. Again, all under the specific legislation of Allaah. So therefore, it was the most suitable and best legislation for each people in each time.

Download 02 Explanation of Kitaab at-Towheed – Moosaa Richardson.

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- The best class I’ve ever attended, and all praise is due to Allaah.

Knowledge is only Attained through Six Things || Ustaadh Moosaa Richardson

It’s important to mention that some people give precedence to the one who is a hafidh. It might be said about someone that he memorized 70, 000 hadeeth or he’s memorized a 100, 000 hadeeth. His claim to scholarship is a large amount of memorized information.  But, no one from the scholars will endorse his knowledge as they can’t recognize his level of understanding. Thus it’s simply just memorization and in that way, the likes of this person is not to be given precedence over people who have understanding. Even if the latter’s memorization doesn’t match the former’s memorization. True knowledge in its application, implementation and the use of it to solve the problems of the whole world isn’t limited to a memorization of a text. It goes beyond that. It goes to applying that text; it goes to real life situations. So again we do not given precedence to lots of memorization over understanding in the religion.

Ash-Shaykh Saalih as-Suhaymi (haafidahullaahu ta’aala) used to recite these two lines of poetry to his students and one time he gave a short explanation for those lines of poetry.

“Intelligence is something Allaah (subhanaahu wa ta’aala) gives to many people. However, some people use it to aid ignorance or evil, or to promote filthy ideas of falsehood. If a person uses that intelligence for beneficial knowledge, paired with righteous actions, then it will benefit him. And if he uses it for other than that, then it will only be a proof against him.”

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Should any mistakes that I haven’t observed become apparent, please do not hesitate to contact me. If I said anything correct, then it is from Allaah jala jallaluh. if there are any deficiencies and errors, then that is due to my own shortcomings and the shayaateen, I seek refuge in Allaah from them.


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