Shaikh Fawzān’s Explanation of the Poem of Al-

Hā’iyyah of Ibn Abī Dawūd, Part 1

abukhadeejah.com/fawzaans-explanation-of-the-poem-of-al-haaiyyah-of-ibn-abee-dawood-part-1

Abu Khadeejah Abdul-Wahid 27 November 2013

Imaam Ibn Abee Dawood as-Sijistaanee’s Poetry in the Creed

His name is Abu Bakr Abdullaah bin Sulaimaan bin al-Ash’ath as-Sijistaanee, well-known
as Ibn Abee Dawood, the son of the Imaam and hadeeth Scholar, the compiler of the
“Sunan”, Abu Dawood (rahimahullaah). He was born in 230AH and died in 316AH
(rahimahullaah). He travelled extensively in pursuit of knowledge and hadeeth and sat
with many scholars. He had many students, from them: ad-Daarqutnee, Ibn Shaaheen,
Ibn Abee Haatim, Ibn Battah and others. What follows is the first in a series of articles in
explanation of the “Al-Haa’iyyah” of this great Scholar, by Shaikh Saalih al-Fawzaan (may
Allaah preserve him), entitled: “The Explanation of the Poem of al-Haa’iyyah Regarding
the Creed of Ahlus-Sunnah wal-Jamaa’ah”.

Explanation of the Poem of al-Haa’iyyah: The Creed of Ahlus-Sunnah wal-Jamaa’ah

“Sharh al-Mandhoomatil-Haa’iyyah Fee ‘Aqeedati Ahlis-Sunnati wal-Jamaa’ah” of the

Imaam Abu Bakr ‘Abdullaah Ibn Abee Dawood as-Sijistaanee (died 316H), explicated by
Ash-Shaikh al-‘Allaamah Dr. Saalih ibn Fawzaan ibn ‘Abdullaah al-Fawzaan, p. 43.

Part 1 – Slightly edited translated by Abu Khadeejah Abdul-Waahid

Introduction to the book by the Explainer: The Noble Shaikh, the Scholar, Sālih al-Fawzān

All praise is due to Allāh, Lord of the worlds – may the salutations of Allāh and His peace
be upon our Prophet Muhammad, upon his family and his Companions.

This is the explanation of the poetry of Abu Bakr Ibn Abee Dawood as-Sijistaanee
(rahimahullaah). It encompasses his creed and that which he was upon – he was a
follower of the Salaf in that regard. The Muslims of the first era, the era of the

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Companions, and those who came after them from the most virtuous of generations
believed in whatever was revealed in the Qur’aan and Sunnah without any uncertainty or
doubt. This was because they believed in Allaah and His Messenger (salallaahu ‘alaihi
wassallam) with a true and strong belief. They believed in everything the Qur’aan
included and encompassed and in everything the Sunnah of His Messenger (salallaahu
‘alaihi wassallam) included and encompassed from the affairs of Religion. So they were
believers in that, and they would never doubt in that, regardless of whether it related to
the ‘aqeedah (belief), or to worship, or to interactions and transactions, or to manners and
etiquette – or whether it related to the Sharee’ah legislations such as the permissible and
impermissible matters. They would not opt-out of anything from these affairs of Religion
because it comprises Imaan (faith) and they had true and sincere faith. They would not be
hesitant or uncertain in that which was established in the Book of Allaah and in the
Sunnah of His Messenger (salallaahu ‘alaihi wassallam) regardless of subject matter.
They would not doubt the information contained therein, regardless of whether it was
related to the past or the future events. They would not excuse themselves from anything
that was in the Book or Sunnah, rather they would believe in it with a binding and
necessary Imaan, not afflicted by any doubts.

Thereafter appeared the sects of misguidance at the end of the era of the Companions,
such as the Khawaarij [1], the Shee’ah [2], the Murji’ah [3], and the Qadariyyah [4]. In that
time, their adherents kept themselves concealed, and they would not openly make known
their oppositions. And if anyone did make apparent anything from deviation, then such a
person would be taken by his hand and prevented, and if the deviation reached the level
of apostasy, then such a one would be executed [by those in authority] as a protection of
the Religion from the mischief-makers.

So when the earliest virtuous generations came to an end and there entered into the
lands of the Muslims foreign cultures (doctrines) such as the Byzantine and Persian
cultures there occurred something of disorder and chaos. The callers to misguidance
became energetic in circulating these deviated ideologies. In the face of this the people of
knowledge also became energetic in clarifying the correct ‘aqeedah of Ahlus-Sunnah wal-
Jamaa’ah, that which the Companions of Allaah’s Messenger (salallaahu ‘alaihi
wassallam) were upon, and likewise the two generations that followed in their footsteps.
They precisely penned down and recorded it in books that were named with various titles
such as: “al-Imaan”, “ash-Sharee’ah”, “as-Sunnah” and “at-Tawheed”. In these books they
would refute the misguided opposers. And this was from the kindness of Allaah for this
Ummah, so that their Religion would remain and continue. So Allaah singled out for this
Religion protectors in every era who would preserve it.

Imaam Ahmad bin Hanbal (rahimahullaah, d. 241H) said:

“All praise is due to Allaah who raised in every age between the Messengers
people of knowledge who call the misguided to guidance and they remain patient
with the harm they receive. They give life to the dead with the Book of Allaah. They
give sight to the blind with the light of Allaah. How many a person killed by
Shaitaan have they given life to? How many misguided strayers have they lead
aright? How beautiful has been their effect upon the people, and how despicable

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the people have been to them! They remove from the Book of Allaah the distortions
of those who go beyond bounds, the false assertions of the liars and the faulty
interpretations of the ignorant – these people who raise the banner of innovations
[in matters of religion], they let loose the shackles of tribulation (fitnah). They differ
regarding the Book [of Allaah], they oppose the Book and they are united in their
opposition and separating from the Book. They speak concerning Allaah without
knowledge. They speak with ambiguities and unclarity – and they deceive the
ignorant people with ambiguities – we seek refuge with Allaah from the trials of the
misguided.”[5]

Thereafter these books of ‘aqeedah (belief and methodology) were inherited by the
Muslims and they transmitted them. They selected from them the books of ‘aqeedah and
they circulated them and spoke about that which those earlier scholars had penned down.
So these books of ‘aqeedah were present and they encompassed all the affairs of
‘aqeedah and that which the Pious Predecessors of this Ummah were upon.

Then there were some scholars who gave attention to the textual works of ‘aqeedah and
they wrote pros and poems around them. The reason for this is that a poem is lighter
upon the soul, quicker to remember and takes root in the memory. So they put these texts
concerning the Creed into poetry form to make it easy for one to memorize. And from
these poems, we have this one that is before us: “The Haa’iyyah of Ibn Abee Dawood”.

It was called “The Haa’iyyah” because it rhymes upon the Arabic letter Haa (‫)ح‬. This is
just like “The Meemiyya” that rhymes upon the letter Meem (‫ )م‬or “The Nooniyyah” that
rhymes upon the letter Noon (‫)ن‬, both works of Ibnul-Qayyim (d. 752H).

The point being that a poem is good because it is easy to remember and that which is
memorized remains.

Acquaintance with the Author:

He is Abu Bakr, Abdullaah bin Abee Dawood (Sulaimaan) bin al-Ash‘ath as-Sijistaanee.
His father was Abu Dawood, Sulaimaan bin al-Ash’ath, the compiler of the Sunan, which
is one of the four Sunan of the important hadeeth collections. He was from the
companions of Imaam Ahmad bin Hanbal and his student. He has a “Masaa’il” of various
issues posed to Imaam Ahmad which he narrated – it has been published and entitled
“Masaa’il Abee Dawood”.

As for his son, then he is the composer of these lines, his name is Abdullaah, and his
kunyah (or nickname) is Abu Bakr. He was an illustrious Imaam and he attained
knowledge from his father and others from the scholars of his era. He was great in terms
of knowledge and narration and hadeeth. He has a great station in knowledge, no less
than his father or at least close to his father (W). So these lines of poetry encompass the
‘aqeedah of the Salaf.

Footnotes:

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[1] They were called the Khawaarij (Renegades) due to them exiting the united body of
the Muslims and their ruler, and because they rebel against the Muslim rulers based upon
claims of tyranny and oppression. They declare Muslims who commit major sins or those
rulers who sinfully oppose Allaah’s command to be unbelievers. They divided into over
twenty sub-sects. There are many statements of direct condemnation of this sect from
Allaah’s Messenger (salallaahu ‘alaihi wassallam) and his Companions (radiyallaahu
‘anhum). They first rebelled against the rule of ‘Alee bin Abee Taalib (radiyallaahu ‘anhu)
and they have not ceased till this day.

[2] The Shee’ah first appeared in the time of the noble Companions claiming divinity for
‘Alee ibn Abee Taalib (radiyallaahu ‘anhu). Within a few years they established a doctrine
far removed from Islaam. They claim that Alee was the first rightful Caliph and virtually all
the other Companions conspired against ‘Alee and oppressed him. This led the Raafidah
Shee’ah to declare nearly all the Companions including the wives of the Messenger
(salallaahu ‘alaihi wassallam) to be apostates and unbelievers. Till this day they offer acts
of worship to ‘Alee (radiyallaahu ‘anhu) and to others they consider divine such as Hasan
the son of ‘Alee (radiyallaahu ‘anhumaa). The Shee’ah split into many splinter groups
over the centuries.

[3] The Murji’ah appeared in the very early generations claiming that outward actions are
not from Imaan and that Imaan does not increase nor decrease – rather the Imaan of the
most sinful Muslim is the same as the most pious Prophet. They broke into several
groups with varying beliefs and remain till this day and their teachings are still taught.

[4] The Qadariyyah sect appeared in the time of the Companions. They denied the pre-
decree (Qadr) of Allaah. They claimed that Allaah does not know of an affair until it takes
place, and that the servant creates his own actions. They were refuted severely.

[5] Ar-Radd ‘alal-Jahmiyyah wal-Zanaadiqah, p. 85.

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