The Hadith of Shaytaan passing wind explained

Abu Rahma / February 5, 2014

Many Muslims have become victims of the bombardment of the enemies of Islam with allegations and attacks. One such is a narration of Prophet Muhammad (ﷺ) as follows:

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ إِذَا نُودِيَ لِلصَّلاَةِ أَدْبَرَ الشَّيْطَانُ وَلَهُ ضُرَاطٌ حَتَّى لاَ يَسْمَعَ التَّأْذِينَ، فَإِذَا قَضَى النِّدَاءَ أَقْبَلَ، حَتَّى إِذَا ثُوِّبَ بِالصَّلاَةِ أَدْبَرَ، حَتَّى إِذَا قَضَى التَّثْوِيبَ أَقْبَلَ حَتَّى يَخْطُرَ بَيْنَ الْمَرْءِ وَنَفْسِهِ، يَقُولُ اذْكُرْ كَذَا، اذْكُرْ كَذَا‏.‏ لِمَا لَمْ يَكُنْ يَذْكُرُ، حَتَّى يَظَلَّ الرَّجُلُ لاَ يَدْرِي كَمْ صَلَّى ‏”‏‏

Narrated Abu Huraira:

Allah’s Apostle said, “When the Adhan is pronounced Satan takes to his heels and passes wind with noise (ضرط) during his flight in order not to hear the Adhan. When the Adhan is completed he comes back and again takes to his heels when the Iqama is pronounced and after its completion he returns again till he whispers into the heart of the person (to divert his attention from his prayer) and makes him remember things which he does not recall to his mind before the prayer and that causes him to forget how much he has prayed.”[1]

عَنْ أَبِي سُفْيَانَ، عَنْ جَابِرٍ، قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏ “‏ إِنَّ الشَّيْطَانَ إِذَا سَمِعَ النِّدَاءَ بِالصَّلاَةِ ذَهَبَ حَتَّى يَكُونَ مَكَانَ الرَّوْحَاءِ ‏”‏ ‏.‏ قَالَ سُلَيْمَانُ فَسَأَلْتُهُ عَنِ الرَّوْحَاءِ ‏.‏ فَقَالَ هِيَ مِنَ الْمَدِينَةِ سِتَّةٌ وَثَلاَثُونَ مِيلاً

Abu Sufyan reported it on the authority of Jabir that he had heard the Apostle of Allah say: “When Satan hears the call to prayer, he runs away to a distance like that of Rauha”. Sulaiman said: “I asked him about Rauha.” He replied, “It is at a distance of 36 miles from Medina.”[2]

The Arabic word for breaking the wind is not limited to releasing stomach gas

The Arabic word ‘ضرط (dart)’ needs to be understood properly. It carries the meaning of passing or breaking the wind but this is not the only meaning. It also means to let slip which can be stomach gas but not necessarily so.

Other meanings of the Arabic word ‘ضرط’ are ‘to ease’ or ‘shortage’ or ‘to release/escape’ and hence shortage of hair is also called ‘ضرط’ where hair is ‘released’ from the head or ‘reduced’. Therefore, it could be said for a balding man that his hair is escaping him. A person who has light beard is called ‘اضرط’ (Adraat). A woman with light eyebrows is called ‘ضرطاء’ (Dartaa); all different forms of the same verb ‘ضرط’.[3]

Even though it is weak, there is a saying of Ali (may Allah be pleased with him) that proves that the word is not exclusive to passing the wind i.e. stomach gas. The sentence, at the least, proves that the usage of the word in the past was not restricted to the one being alleged and made fun of by enemies of Islam.

إنه دخل بيت المال فاضرط به أي استخف به و سخر منه

He entered the state treasury and got angry with him and despised him and ridiculed him.

Here the meaning of the word ‘ضرط’ is ‘to treat with contempt’, ‘to disapprove of something’.

How have the scholars understood these narrations?

1. First group of scholars understand the narrations on face value, even though they admit that the word ‘ضرط’ is not restricted to the release of wind from the stomach. Hafiz Ibn Hajar carries this view. He states the different views and prefers the literal approach.

Furthermore, in support of this view, it can be stated that since shaytaan is made from fire, he does not have the same body as humans and does not have the same characteristics as humans and does not go through the same physical conditions as human beings go through. Therefore, if he has the ability to release stomach gas at will, it should not be a surprise as details of his physical features, attributes and qualities are unknown. However, Hafiz Ibn Hajr states that it is the level of fear of shaytaan that results in him releasing wind while running away.

Interpreting these narrations literally should not be a problem to anyone. Since the shaytaan is an enemy of Islam and promotes everything that Islam prohibits and encourages vile and disgusting behavior, it should not be a surprise if he acts this way literally while hearing the Adhan. Making fun of these narrations is actually defending the shaytaan from being a filthy creature. Any believer would readily accept that the enemy of Allah is indeed hideous and anyone defending shaytaan from being hideous requires serious and urgent help.

Imam Qurtubi is also of the opinion that such narrations of shaytaan releasing stomach gas are to be understood as literal since it is proven that shayateen eat and drink, urinate, marry etc.

2. Second group of scholars have stated that this was an Arabic figurative way of saying that shaytaan runs away in a disgusted fashion. For example in English, if one say that he went away with his ‘tail between his legs’, a literal tail is not intended, rather the meaning is that the person went away frightened, defeated or as a coward.

Arabic-English Lexicon approves of this as well[4]. On page 1786 of the dictionary under the definition of ‘ضرط’ we find the following:

It is explicitly mentioned that these are proverbs. It is taken as a figure of speech and not in literal sense. The approach of the second group of scholars is well founded and strong as well.

3. Third group of scholars also state that ‘ضرط’ is not restricted to releasing stomach gas and has other meanings and they use other meanings in these narrations. They state that ‘ضرط’ in these narrations means ‘to go away angrily’ (as evidenced from the narration from Ali – may Allah be pleased with him) and hence when shaytaan hears the Adhan, he takes to his heels and escapes away angrily. Among modern scholars, Sheikh Maududi has stated this opinion, however, he considers the second opinion as equally strong.

Conclusion

Such narrations are very much logical and there is nothing in it for Muslims to deny or twist. Muslims who have been affected by the bombardment of anti-Islamic claims should keep the following verse of the Qur’an in mind:

ماضل صاحبكم وماغوى – وماينطق عن الهوى – ان هو الا وحي يوحى

Your companion [Muhammad] has not strayed, nor has he erred, Nor does he speak from [his own] inclination. It is not but a revelation revealed.[5]

Indeed, Allah knows the best.

---

[1] Sahih Bukhari, vol. 1, book 11, Hadith no. 582

[2] Sahih Muslim, book 4, Hadith no. 751

[3] Different forms of ‘ضرط’

[4] Arabic-English Lexicon by Edward William Lane (London: Willams & Norgate 1863)

[5] Qur’an 53:2-4

Lessons from the journey of Mu’adh ibn Jabal to Yemen

In the name of Allah, the Beneficent, the Merciful

The Prophet sent Mu’adh ibn Jabal to Yemen in order to call the people to Islam and teach them the practices of the religion. There are a number of lessons we can learn from the instructions the Prophet gave to him.

Ibn Abbas reported: When the Messenger of Allah, peace and blessings be upon him, sent Mu’adh to Yemen, he said to him:

إِنَّكَ تَأْتِي قَوْمًا مِنْ أَهْلِ الْكِتَابِ فَادْعُهُمْ إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ فِي فُقَرَائِهِمْ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ وَاتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ

Verily, you are coming to a people among the people of the Book, so call them to testify there is no God but Allah and I am the Messenger of Allah. If they accept that, then teach them that Allah has obligated five prayers in each day and night. If they accept that, then teach them that Allah as obligated charity to be taken from the rich and given to the poor. If they accept that, beware not to take from the best of their wealth. Be on guard from the supplication of the oppressed, for there is no barrier between it and Allah.

Source: Sahih Muslim 19, Grade: Muttafaqun Alayhi

In this tradition, the Prophet instructed Mu’adh to introduce Islam to the people in gradual steps, starting with the most important beliefs, the testimony of faith and monotheism (tawheed), and moving onto the next pillars of prayer and charity.

As such, when calling people to Islam, we should call people to Islam in steps, starting with the most important beliefs and subsequently introducing the most important practices. Many people find it difficult to apply everything in Islam at once, so counselling them to begin applying Islam gradually will make it easier for them to enter into Islam fully.

Making the transition to Islam easier for people was an important part of the Prophet’s instructions.

Abu Burda reported: The Messenger of Allah, peace and blessings be upon him, sent Mu’adh to Yemen and he said:

يَسِّرَا وَلَا تُعَسِّرَا وَبَشِّرَا وَلَا تُنَفِّرَا وَتَطَاوَعَا وَلَا تَخْتَلِفَا

Make things easy and do not make things difficult. Give glad tidings and do not repel people. Cooperate with each other and do not become divided.

Source: Sahih Bukhari 2873, Grade: Muttafaqun Alayhi

The Prophet instructed Mu’adh to cooperate with the people and not to be a dictator over them, for being too hard on them would cause division. The Quran was revealed gradually over twenty three years, so people and society should be given the duties of Islam gradually.

An-Nawawi comments on this tradition, saying:

وَفِي هَذَا الْحَدِيثِ الْأَمْرُ بِالتَّبْشِيرِ بِفَضْلِ اللَّهِ وَعَظِيمِ ثَوَابِهِ وَجَزِيلِ عَطَائِهِ وَسِعَةِ رَحْمَتِهِ وَالنَّهْيُ عَنِ التَّنْفِيرِ بِذِكْرِ التَّخْوِيفِ وَأَنْوَاعِ الْوَعِيدِ مَحْضَةً مِنْ غَيْرِ ضَمِّهَا إِلَى التَّبْشِيرِ وَفِيهِ تَأْلِيفُ مَنْ قَرُبَ إِسْلَامُهُ وَتَرْكُ التَّشْدِيدِ عَلَيْهِمْ وَكَذَلِكَ مَنْ قَارَبَ الْبُلُوغَ مِنَ الصِّبْيَانِ وَمَنْ بَلَغَ وَمَنْ تَابَ مِنَ الْمَعَاصِي كُلُّهُمْ يُتَلَطَّفُ بِهِمْ وَيُدَرَّجُونَ فِي أَنْوَاعِ الطَّاعَةِ قَلِيلًا قَلِيلًا وَقَدْ كَانَتْ أُمُورُ الْإِسْلَامِ فِي التَّكْلِيفِ عَلَى التَّدْرِيجِ

In this tradition is the command to give glad tidings of the favor of Allah, his great reward, his plentiful gifts, and his vast mercy. And in this is the prohibition of alienating people by mentioning the fear of Allah and types of warning alone without including glad tidings. And in this is bringing hearts together of those who are close to Islam and to avoid harshness with them, likewise with whoever among children near or at the age of maturity and who has repented from sin. All of them should be treated with kindness and gradually encouraged to perform acts of obedience little by little. Responsibility for the affairs of Islam should be done gradually.

Source: Sharh Sahih Muslim 1732

The Prophet warned us that overburdening ourselves and others in the religion will ultimately cause us to fail.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

إِنَّ الدِّينَ يُسْرٌ وَلَنْ يُشَادَّ الدِّينَ أَحَدٌ إِلَّا غَلَبَهُ فَسَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا وَاسْتَعِينُوا بِالْغَدْوَةِ وَالرَّوْحَةِ وَشَيْءٍ مِنْ الدُّلْجَةِ

Verily, the religion is ease, and no one burdens himself in religion except that it overcomes him. So be moderate, seek closeness to Allah, give glad tidings, and gain strength for worship in the morning and the night.

Source: Sahih Bukhari 39, Grade: Sahih

The Prophet warned Mu’adh not to wrong or oppress anyone, even if they are not Muslims, because Allah always responds to the supplication of the oppressed.

Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:

اتَّقُوا دَعْوَةَ الْمَظْلُومِ وَإِنْ كَانَ كَافِرًا فَإِنَّهُ لَيْسَ دُونَهَا حِجَابٌ

Beware of the supplication of the oppressed, even if he is an unbeliever, for there is no screen between it and Allah.

Source: Musnad Ahmad 12140, Grade: Sahih

The Prophet warned Mu’adh not to use his position of authority to live extravagantly, but rather he should practice temperance (zuhd), spending his wealth in charity and renouncing the vanities of worldly life.

Mu’adh ibn Jabal reported: The Messenger of Allah, peace and blessings be upon him, sent me to Yemen and he said:

 إِيَّاكَ وَالتَّنَعُّمَ فَإِنَّ عِبَادَ اللَّهِ لَيْسُوا بِالْمُتَنَعِّمِينَ

Beware of luxury. Verily, the servants of Allah do not live luxuriously.

Source: Musnad Ahmad 21600, Grade: Hasan

The Prophet gave Mu’adh instructions for properly applying Islamic guidance and principles if nothing explicit can be found in the Quran and Sunnah.

Harith ibn Amr reported: Some men among the companions of Mu’adh said the Messenger of Allah, peace and blessings be upon him, sent him to Yemen and the Prophet said:

كَيْفَ تَقْضِي

How will you judge?

Mu’adh said, “I will judge according to what is in the Book of Allah.” The Prophet said:

فَإِنْ لَمْ يَكُنْ فِي كِتَابِ اللَّهِ

What if it is not in the Book of Allah?

Mu’adh said, “Then with the tradition (sunnah) of the Messenger of Allah.” The Prophet said:

فَإِنْ لَمْ يَكُنْ فِي سُنَّةِ رَسُولِ اللَّهِ

What if it is not in the tradition of the Messenger of Allah?

Mu’adh said, “Then I will strive to form an opinion (ijtihad).” The Prophet said:

الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ

All praise is due to Allah who has made suitable the messenger of the Messenger of Allah.

Source: Sunan At-Tirmidhi 1327, Grade: Sahih

This narration demonstrates the proper procedure for applying Islamic guidance that would eventually develop into the discipline of the principles of Islamic jurisprudence (usul al-fiqh).

First, Muslim scholars should judge according to the explicit texts of the Quran and Sunnah and the consensus of the companions. If a clear answer is not found in these texts, then the scholars should apply rational principles such as analogy (qiyas), equity (istihsan), public interest (maslahah mursalah), and consideration of custom (‘urf). The use of these rational principles is called the practice of independent legal reasoning (ijtihad).

Scholars would later extract the purposes and objectives of Islamic law as a guiding philosophy when applying rational principles to new situations, a discipline known as the objectives of the Law (maqasid ash-sharia). These objectives include the protection of life, religion, property, family, and intellect, as well as the pursuit of mercy, justice, and welfare.

Al-Ghazali wrote:

لكننا نعنى بالمصلحة المحافظة على مقصود الشرع ومقصود الشرع من الخلق خمسة وهو أن يحفظ عليهم دينهم وأنفسهم وعقلهم ونسلهم ومالهم فكل ما يتضمن حفظ هذه الأصول الخمسة فهو مصلحة وكل ما يفوت هذه الأصول الخمسة فهو مفسدة

Welfare which we mean here is the protection of the objectives of the law (sharia). Namely, the objectives of the law are five in creation: the protection of religion, life, intellect, family relations, and property. Everything that advances the protection of these five fundamentals is considered benefit, and everything which fails to protect these five fundamentals is considered corruption.

Source: Al-Mustasfa min Ilm al-Usul 287

Ibn Al-Qayyim wrote:

فَإِنَّ الشَّرِيعَةَ مَبْنَاهَا وَأَسَاسُهَا عَلَى الْحِكَمِ وَمَصَالِحِ الْعِبَادِ فِي الْمَعَاشِ وَالْمَعَادِ وَهِيَ عَدْلٌ كُلُّهَا وَرَحْمَةٌ كُلُّهَا وَمَصَالِحُ كُلُّهَا وَحِكْمَةٌ كُلُّهَا فَكُلُّ مَسْأَلَةٍ خَرَجَتْ عَنْ الْعَدْلِ إلَى الْجَوْرِ وَعَنْ الرَّحْمَةِ إلَى ضِدِّهَا وَعَنْ الْمَصْلَحَةِ إلَى الْمَفْسَدَةِ وَعَنْ الْحِكْمَةِ إلَى الْبَعْثِ فَلَيْسَتْ مِنْ الشَّرِيعَةِ وَإِنْ أُدْخِلَتْ فِيهَا بِالتَّأْوِيلِ

Indeed, the law is founded upon wisdom and welfare for the servants in this life and the afterlife. In its entirety it is justice, mercy, benefit, and wisdom. Every matter which abandons justice for tyranny, mercy for cruelty, benefit for corruption, and wisdom for foolishness is not a part of the law even if it was introduced therein by an interpretation.

Source: I’lam Al-Muwaqqi’in ‘an Rabb Al-Alamin 11

Ibn Al-Qayyim also wrote:

قَدْ بَيَّنَ سُبْحَانَهُ بِمَا شَرَعَهُ مِنْ الطُّرُقِ أَنَّ مَقْصُودَهُ إقَامَةُ الْعَدْلِ بَيْنَ عِبَادِهِ وَقِيَامُ النَّاسِ بِالْقِسْطِ فَأَيُّ طَرِيقٍ اُسْتُخْرِجَ بِهَا الْعَدْلُ وَالْقِسْطُ فَهِيَ مِنْ الدِّينِ وَلَيْسَتْ مُخَالِفَةً لَهُ

Allah the Exalted has made clear in his law that the objective is the establishment of justice between His servants and fairness among the people, so whichever path leads to justice and fairness is part of the religion and can never oppose it.

Source: Turuq Al-Hukmiyyah 13

Finally, the last advice the Prophet gave to Mu’adh was to behave with good character, as it is the character of a Muslim which can most strongly impart a good impression of Islam to those being called.

Mu’adh ibn Jabal reported: The last advice the Messenger of Allah, peace and blessings be upon him, gave to me when I put my foot in the stirrup was that he said:

أَحْسِنْ خُلُقَكَ لِلنَّاسِ يَا مُعَاذُ بْنَ جَبَلٍ

Make your character excellent for the people, O Mu’adh ibn Jabal.

Source: Muwatta 1671, Grade: Sahih

Allah has commanded the believers to preach Islam in a beautiful manner. If we preach Islam in an ugly and harsh way, we will be a cause of misguidance for the people. But if we preach Islam in a beautiful way with good character, the people will be more receptive to the message.

Allah said:

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

Call to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Verily, your Lord is most knowing of who has strayed from His way and He is most knowing of who is guided.

Surah An-Nahl 16:125

These are some of the lessons we learn from journey of Mu’adh ibn Jabal to Yemen. Likewise, we should apply this guidance when calling others to Islam in our time.

Success comes from Allah, and Allah knows best.

 Abu Amina Elias

Allaah bears witness that “Lā ilāha illā Huwa”. Likewise the Angels & the people of knowledge bear witness – Shaykh Fawzan | Dawud Burbank [Audio|En]

May 12, 2018 By AbdurRahman.org In .Salafi Audio,Shahadah, Tawheed, Three Fundamental Principles Tags:Dawud Burbank (Audio), Shaykh Muhammad Bin AbdulWahhab, Shaykh Saalih Fawzaan

Sharh-ul-Usool-ith-Thalaathah : Lesson 27 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

---

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

So the proof for the shahaadah (testification) is:

شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ

Allaah bears witness that none has the right to be worshipped but Him; and likewise the Angels and the people of knowledge bear witness. He Who maintains justice, none has the right to be worshipped but Him, the All-Mighty the All-Wise [3:18]33

---

[33]: Shaykh Saalih al-Fawzan’s Explanation:

His saying, He the Most High, “He testified“: meaning He judged and He decreed and He informed and He made clear and He made it binding.

So bearing witness from Allaah revolves around these five meanings: judging and decreeing and and informing and clarifying and making binding. So the meaning of, “He testified”, is He the Perfect and Most High decreed it upon His servants and He calls them to know of it and He informed them and He made it binding upon them that none has the right to be worshipped except Him.

“laa ilaaha”, (none had the right to be worshipped): this is a negating ‘laa’ which negates everything which is worshipped besides Allaah

“illaahu”, (except for Him): this affirms worship for Allaah alone.

And the meaning of, “annahu laailaaha illaahu”, (none has the right to be worshipped but him): it means there is nothing that is worshipped rightfully except  Allaah the Perfect and Most High. As for those who are worshipped besides Allaah, then worship of it is false because of His saying He the Most High:

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

That is because Allaah, He is the true God deserving all worship and those whom they call upon besides Him are futile and false and Allaah He is the Most High the Most Great [22:62]

He the Perfect and Most High testifies to His unity and the right to all worship and He is the most truthful One Who speaks and His bearing witness He the Perfect and Most High is the truest testification there can be because it comes from One Who is All-Wise, All-Aware, All-Knowing, he knows everything so therefore it is a testification which is true.

“And the Angels“: they testify that none has the right to be worshipped except Him and they are a species of beings whom Allaah created to worship Him. They are honourable Angels, honoured servants, Allaah created them to worship Him. They declare His perfection night and day, and they never slacken. And also Allaah created them to carry out His commands in the creation, He entrusted them with implementing whatever He commanded, He the Perfect and Most High, from the affairs of the creation. So every Angel from them is entrusted with a duty. And their testification is a true testification, because they are people of knowledge, and of ‘ibaadah(worship) and of ma‘rifah (awareness) of Allaah the Mighty and Majestic. And they are from the most excellent of the creation, along with the point of disagreement which is are the righteous humans more excellent than the Angels, or are the Angels more excellent than the righteous humans there being disagreement about that point.

“And the people of knowledge”: they are of two categories: the Angels, and the second category are the Possessors of Knowledge from mankind. And the Possessors of Knowledge do not testify except with something that is true, contrary to the case with those who are ignorant people, for their testification is not counted. And every species from the creation of Allaah bears witness for Allaah of His Unity and that none has the right to be worshipped but Him. And this is a case of showing the honour and nobility of the people of knowledge since Allaah joined their testification along with His testification, He the Perfect and Most High, and with the testification of His Angels. He counted the testification of the people of knowledge from the creation, and this shows their excellence and their nobility and their status, and they are testifying to the greatest matter that can be testified to, and it is at-Tawheed.

And what is meant by the Possessors of Knowledge – are the people of knowledge of the Legislation (i.e. Islamic knowledge), not as is said by some people that people of knowledge means the people of industry and agriculture, so those people, it is not said about them that they are People of Knowledge unrestrictedly, because their knowledge is limited in scope and is restricted, rather it is to be said, “this person is knowledgeable about arithmetic, this person is knowledgeable about engineering, this person is knowledgeable about medicine”, but it is not said about them that they are the People of Knowledge unrestrictedly. Because this term is not used unrestrictedly except for the people who have Islamic knowledge. And also most of those people are people who have only worldly knowledge, and amongst them are atheists whose knowledge mostly only increases them in ignorance concerning Allaah the Mighty and Majestic, and in self delusion and in atheism as you can see today in the disbelieving nations, that they are advanced with regards to industries and with regards to agriculture, however they are disbelievers. So how could it be said that they are the People of Knowledge, those whom Allaah has mentioned in His saying, “and the Possessors of Knowledge”. This is not at all feasible.

And likewise His saying:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

It is only those who have Knowledge amongst His slaves that fear Allaah [35:28]

What is meant is the scholars of Islamic knowledge, those who truly know Allaah and who truly worship Him and who fear Him. As for those people, then most of them do not fear Allaah, the Mighty and Majestic. Rather they disbelieve in Allaah and deny Him, and they claim that the world has no Lord and that rather nature brought it about and controls it, as is the case with the communists – they reject the Lord, the Perfect and Most High, even though they have worldly knowledge. So how then could we say – those people, they are the People of Knowledge? This is an error. So the term ‘Knowledge’ is not applied unrestrictedly except to its true people, and it is a noble title which cannot be applied to atheists and disbelievers, such that it is said, “they are the people of Knowledge”.

So the Angels and the possessors of Knowledge, they bear witness to Allaah’s Unity and sole right to worship. Therefore the saying of others besides them from the atheists and the people of shirkand the Sabeans, those who disbelieve in Allaah the Mighty and Majestic, is not counted. Those people, they are not counted, neither they nor their saying, because it is something contrary to the testification of Allaah and the testification of His Angels and the testification of those possessing knowledge from His Creation.

And His saying, “Qaa’imam bil-Qist”, (maintaining justice): this phrase is in the accusative case indicating a state along with, ‘He bore witness’ – meaning whilst establishing justice, He the Perfect and Most High. And the word, “al-Qist”, means al-‘adl (justice) – meaning Allaah the Perfect and Most High establishes justice in everything, and al-‘adl (justice) is the opposite of al-jawr (injustice), and He the Perfect and Most High is a just judge, nothing but justice comes from Him in everything.

“Laa ilaaha illahu”, (none has the right to be worshipped but Him): this emphasizes the first sentence.

“Al-‘Azeez-ul-Hakeem”, (the Almighty the All-Wise): these are two Names of Allaah the Mighty and Majestic, comprising two Attributes from His Attributes, and they are al-‘Izzah (Might) and al-Hikmah (Wisdom).

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

• https://abdurrahman.org/shahadah
• https://abdurrahman.org/tawheed
• https://abdurrahman.org/new-to-islam