Khutab wa Durus al-Shaykh Abd al-Rahim al-Tahhan

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Khutab wa Durus al-Shaykh Abd al-Rahim al-Tahhan

Khutab wa Durus al-Shaykh Abd al-Rahim al-Tahhan (Sermons and Lessons of Shaykh Abd al-Rahim al-Tahhan) is a multi-volume Arabic compendium comprising the transcribed Friday sermons, lecture series, research treatises, and religious discourses of the Syrian Islamic scholar Abd al-Rahim al-Tahhan (Abu Hamza Abd al-Rahim ibn Ahmad ibn Mahmud Tahhan al-Nu'aymi) .

Background and Author

The compilation opens with biographical notes on its author, Abd al-Rahim ibn Ahmad ibn Mahmud Tahhan al-Nu'aymi, whose lineage is reportedly traced back to the Prophet's household through Ali ibn al-Husayn ibn Ali ibn Abi Talib . The introductory material characterizes his scholarly path as Sunni and Athari, noting that he held departing from the four canonical Sunni schools of jurisprudence to be impermissible . It highlights his critical stance toward Sufi practices and his firm rejection of takfir and political rebellion or bombing campaigns . The preface also documents his academic career, noting that he taught in Abha in Saudi Arabia, at the United Arab Emirates branch of Imam Mohammad Ibn Saud Islamic University, and subsequently at its branch in Indonesia, before resigning and taking up residence in Qatar .

Contents and Structure

The work is organized as a large transcription of the author's recorded audio material, spanning over 150 numbered volumes and comprising various thematic sections:

  • Lectures on Creed and Monotheism (Muhadarat fi al-Tawhid): Extensive lectures dedicated to Islamic monotheism, theological foundations, and the guidance of the prophets .
  • Friday Sermons (Khutab al-Jum'a): A extensive series of Friday addresses delivered across different years, covering devotional, ethical, and theological subjects. These include:
    • Spiritual and ethical topics, such as the conditions for the acceptance of deeds (Shurut qabul al-'amal), the fruit of godly fear in this life (Thimrat al-khawf fi al-dunya), contentment (al-Qana'a), causes of an unfortunate end (Min asbab su' al-khatima), and the categories of hypocrisy (Aqsam al-nifaq) .
    • Seasonal and ritual duties, such as the virtues of prayer and the remembrance of God (Fadl al-salah wa-dhikr Allah), focusing on the place of prostration (al-Nazar ila mawdi' al-sujud), obligatory and voluntary almsgiving (Fadl al-nafaqa al-wajibah and al-Nafaqa al-mustahabbah), the merits of Ramadan, fasting intention, the Night of Decree (Laylat al-Qadr), and the joy of Eid (Farhat al-'Eid) .
    • Eschatology and rulings regarding the deceased, including what benefits the dead by consensus of Muslim scholars (Ma yasilu lil-mayyitin bi-ittifaq al-Muslimin), whether the dead perceive visitors (Ihsas al-mayyit bi-l-za'irin), the weeping of family over the deceased (Ta'dhib al-mayyit bi-buka' ahlihi 'alayh), and women visiting graves (Ziyarat al-nisa' lil-qubur) .
    • Critiques of innovated devotional and social practices, such as treating the repetition of the lone divine name (al-ism al-mufrad) or third-person pronouns as forms of remembrance as bid'ah (al-Mu'tamad fi bid'iyyat al-dhikr bi-l-ism al-mufrad and Tahdhir al-ta'ib min al-dhikr bi-damir al-gha'ib), dancing and chanting inside mosques (Bid'at al-raqs wa-l-inshad fi al-masajid), musical instruments and singing (al-Nakir 'ala al-maftun bi-l-ghina' wa-l-mazamir), effeminate themes in poetry, and broader principles distinguishing legal reasoning from innovation (Ma'alim fi al-ijtihad wa-l-ibtida') .
  • Specialized Researches and Treatises (Buhuth): Monographs and targeted pedagogical treatises on Prophetic biography and juristic questions, such as the incidents of the opening of the Prophet's chest (Hawadith shaqq al-sadr), the Prophet's conduct with his family (Khuluq al-Nabi ma'a ahlihi), descriptions of the maidens of Paradise in hadith literature (Wasf al-qasirat), juristic discussions on marriage between humans and jinn (Hukm al-tanakuh bayn al-ins wa-l-jinn), and factors contributing to the prosperity of married couples (Asbab ghina al-mutazawwijin) .

Method and Style

The texts consistently follow the traditional preaching format: opening with the standard sermon praise (Khutbat al-Hajah), citing Quranic verses and hadith narrations with full source references and chains of transmission, and grounding rulings in the opinions of classical jurists and scholars such as Ibn Taymiyyah and Ibn al-Qayyim . The language combines classical Arabic eloquence with structured jurisprudential and theological proofs .

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