Monthly Archives: February 2012

How to Seek Nearness (Tawassul) to Allaah – ibn Baaz

“What is the General Precept for Seeking Nearness to Allah, The Lofty and Majestic”
By The Noble Shaykh Abdul “Aziz ibn Baaz


What is the general precept (guideline) for seeking nearness to Allah, The Lofty and Majestic?


Seeking nearness (tawassul) to Allah through utilization of His Names and Qualities is something that has been legislated for the Muslim, and it is from the means of obtaining a response to supplication; According to the statement of Allah, The Mighty and Majestic:

وَلِلّهِ الأَسْمَاء الْحُسْنَى فَادْعُوهُ بِهَا

“And to Allah belongs the best name, so call on Him by way of them.”
(Surah al-a’raaf 7:180)

As well as what has been affirmed by him صلى الله عليه و سلّم in many narrations from seeking nearness to Allah by way of His Names and Attributes. It has also been legislated seeking nearness to Allah, Glorified is He: by believing in Him, loving Him, and by the rest of the righteous actions.

From that, is having love for the prophets of Allah, His messengers, as well as the believers from amongst His slaves. Also from that is seeking nearness to Allah with righteousness toward the parents, abstaining from committing illegal sexual intercourse, and fulfilling the trust; Due to the authentic narration that has come in the story of the companions of the cave, those who the boulder had closed in upon them and they were unable to move it. There were three of them, and so they supplicated to Allah, Glorified is He, and they sought nearness to Him by way of their righteous actions, so the boulder was removed for them.

Their report has been affirmed in the two sahihs (Bukhari & Muslim). The first of them sought nearness through his righteousness to his parents, the second by his abstention from illegal sexual intercourse after having the ability to do so, and the third by way of fulfilling the trusts for the people who entrusted him. And Allah is the One who grants success!

Translated by: Abu Nasir Saalik ibn Baldwin

ما هو ضابط التوسل بالله جل وعلا؟

التوسل بالله وبأسمائه وصفاته مشروع للمسلم وهو من أسباب إجابة الدعاء؛ لقول الله عز وجل: وَلِلّهِ الأَسْمَاء الْحُسْنَى فَادْعُوهُ بِهَا، ولما ثبت عنه صلى الله عليه وسلم في أحاديث كثيرة من التوسل إلى الله بأسمائه وصفاته.

ويشرع التوسل أيضاً إلى الله سبحانه: بالإيـمان به وبمحبته وبسائر الأعمال الصالحة، ومن ذلك محبة أنبياء الله ورسله والمؤمنين من عباده، ومن ذلك التوسل ببر الوالدين والعفة عن الزنا، وأداء الأمانة؛ للحديث الصحيح الوارد في قصة أصحاب الغار الذين انطبقت عليهم الصخرة، وعجزوا عن دفعها، وكانوا ثلاثة، فدعوا الله سبحانه وتوسلوا إليه بأعمالهم الصالحة فانزاحت عنهم الصخرة، وحديثهم ثابت في الصحيحين، وكان أحدهم توسل ببره لوالديه، والثاني بعفته عن الزنا بعد القدرة، والثالث بأدائه الأمـانة لأصحابها. والله الموفق.

Related Links:

Story of Three persons blocked in a Cave – Story from Hadith – Tawassul by Good Deeds
Removal of Doubts : “Tawassul”, or “Waasitah” – Kashf ush-Shubuhaat : 10th Study
The Issue of Saints and the Hearing of the Dead in Islaam – By Abul-’Abbaas Moosaa Richardson

Both His hands are right-handed – Shaikh Al-Albaanee

And both His hands are right-handed
Fataawaa of Shaikh Al-Albaanee
Translated and Arranged by: Isma’eel Alarcon [ Al-Asaalah , Issue #4]


How can we make a combination between the report “with His left Hand” , mentioned in the hadeeth of Ibn ‘Umar, radyAllaahu ‘anhumaa, in Saheeh Muslim and his, sallAllaahu ‘alayhi wa sallam, saying: “And both His hands are right-handed?”


There is no contradiction between the two hadeeths that is apparent on the outset. Thus his, sallAllaahu ‘alayhi wa sallam, saying: “And both His hands are right-handed” is an affirmation of Allaah’s statement:

“There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All- Seer.” [Surah Ash-Shooraa: 11]

So this description, which the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, has informed us of is an affirmation of Allaah’s removal from any anthropomorphic qualities. Thus, the hand of Allaah is not like the hand of a human being – left-handed and right-handed. On the contrary, both His hands are right-handed, may He be far removed from any defects.

As for the other point, then it is that the report: “with His left hand” is shaadh , [12]  as I have clarified in the checking of “ Al-Mustalahaat-ul-Arba’ah Al-Waaridah feel-Qur’aan ” (no. 1) of Al-Mawdoodee. What further supports this is that Abu Dawood also reported this hadeeth and (in it, he, sallAllaahu ‘alayhi wa sallam ) said, “with His other hand” in the place of “with His left hand.” This report is in conformity with his, sallAllaahu ‘alayhi wa sallam, other saying: “And both His hands are right- handed.” And Allaah knows best.


[12 ] Translator’s Note: A shaadh hadeeth is a hadeeth reported by a reliable narrator, which contradicts (the report  of) a narrator that is more trustworthy than him.

Related Links:

“The True Rahmah” – Ibn Qayyim (rahimahullaah)

بسم الله الرحمن الرحيم

“The True Rahmah” – Ibn Qayyim (rahimahullaah)

From the speech of the noble Imaam Shaykhul-Islaam Ibn Qayyim al-Jawziyyah
“The True Rahmah”

“From that which is befitting to know is that “Rahmah” is a characteristic which requires the bringing about of that which is beneficial and good to the servant. This is the case even if the soul dislikes it and it is difficult upon it. This is the true “Rahmah”. The most merciful of the people to you is the one who is hard/difficult upon you with regards to bringing about that which is to your benefit and repelling that which is harmful from you.

Therefore from the mercy of the father for his child is that he compels his child to observe discipline with regards to the attainment of knowledge and the practice of it. He (the father) is hard upon his child with regards to that by way of disciplining the child and other than that. Also he is hard upon him by way of preventing him from the fulfillment of his (evil) desires which will return to him as that which will harm him. Whenever the father is negligent in that affair with regards to his child, that is a result of a lack of his “Rahmah” for him. Even if he (the father) thinks that he is having “Rahmah” upon him, giving him comfort and giving him relief, this is “Rahmah” that is accompanied with ignorance. Similar to the “Rahmah” of the mother.

Based upon this, from the completeness of the “Rahmah” of the Most Merciful of those who show mercy, He (Allaah) sent down upon the servant different types of trials and test. Indeed He (Allaah) is most knowledgeable of that which is of his benefit. Therefore His (Allaah) testing of him (the servant) and preventing him from many of his goals and desires is from His “Rahmah” for him. However the servant due to his ignorance and oppression he falsely accuses His Lord (of that which is not befitting) for His testing of him. He (the servant) doesn’t know His (Allaah’s) goodness to him by way of His testing him with test. There has come in the narration:

“When the one who is being tested is supplicated for:-Oh Allaah have mercy upon him- Allaah the Most High says -How can I have mercy upon from something which I am having mercy upon him with-”

In another narration:

“Indeed when Allaah the Most High loves His servant, He protects him from the worldly life, its goodness and its desirable affairs just as He protects one of you from his sickness”

This is from the completeness of His “Rahmah” for him (the servant) and not from His stinginess upon Him. How could this be when He is The Most Generous The Glorified. He is the one who possess all generosity. The generosity of the creation in comparison to His generosity is less than an atom in the mountains of the world and its sand.

From His “Rahmah” with His servants:

His testing of them with the commandments and the prohibitions as a means of a “Rahmah” and protection. He (Allaah) has no need for them in that which He has commanded them with, for He is The Self-Sufficient, The All-Praiseworthy. Likewise this is not stinginess from Him upon them in that which He prohibited them from, for He is The Most Generous and The Most Noble.

From His “Rahmah”:

He disturbs and spoils the worldly life upon them so that they do not seek to inhabit it (forever) and become at ease with it. Also (this is done) so that they desire the established bounty in its abode and proximity. Therefore He drives them to that with the whips of trials and tribulations. He prevents them in order to give them. He test them in order to pardon them. He causes them to die in order to give them life.

From His “Rahmah” for them:

He warns them against Himself in order that they do not become deceived by it and as a result of that, they deal with Him (Allaah) in a manner which is not not befitting for them to deal with Him. It is just as He stated:

“Allaah warns you against Himself and Allaah is merciful to His servants” (Soorah Aali ‘Imraan: 30)

More than one from amongst the Salaf stated:

“From His mercy with the servants is that He warned them against Himself in order that they do not become deceived by it”.

Translated by:
Abu Yusuf Khaleefah Brooklyn NYC
Taken from the book “Kitaabul Ma’aarifis Saniyyah min Kutub Shamsiddeen Ibn Qayyim al-Jawziyyah” By Abdur Rahmaan ibn Abdil-Azeez Suhmaan p.g. 78-79

Principles Mind Mapped – Names and Attributes of Allaah

Principles Mind Mapped – Names and Attributes of Allaah
by AbuKhadeejahSP
Source :

Please see attached a PDF document that I have mapped detailing the important principles related to Tawheed al-Asmaa was-Sifaat.

It is a good, simplified introduction to the principles that help a Muslim to understand the Names and Attributes of Allaah.

I handed these out on the Friday Class to help those who attend understand this very important field of study.

From the Friday Classes in explanation of al-Mandhoomah al-Hā’iyyah of
Imām Ibn Abī Dawood as-Sijistānī (died 316H) – The Aqeedah of Ahlus-Sunnah wal-Jamaa’ah.
Explanation of Shaikh Saalih al-Fawzaan.
January 2012CE

Page 1: A Summary sheet that has gathers all the four major Principles related to the Monotheistic Belief in the Names and Attributes of Allaah.
Page 2: The First Principle that applies to both the Names and the Attributes.
Page 3: The Second Principle that applies to the Names of Allaah.
Page 4: The Third Principle that applies to the Attributes of Allaah.
Page 5: The Fourth Principles that shows the paths of deviation in understanding the Names and Attributes of Allaah.

Each page should fit quite comfortably onto an A4 sheet, inshaa’Allaah.

CLICK: >> Names and Attributes Principles Map.pdf <<

Alternative Download Link : Names and Attributes Principles Map [PDF]