Islamic Knowledge – Islam, Sunnah, Salafiyyah
Footnote:
[2] We are thus informed that the eating or drinking out of forgetfulness does nor invalidate fasting. Neither one is obliged to observe a compensational fast (Al-Qadâ) nor pay any expiation.
[Translation Source: Darussalam English Publication of Bulugh al-Maraam]
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Footnote:
[4] As long as one is absolutely sure about the setting of the sun, he must not delay breaking his fast, as a delayed breaking of fast is the practice of Jews and Christians.
[Translation Source: Darussalam English Publication of Bulugh al-Maraam]
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The ruling on using Perfume and Incense during Ramadhan
Question:
Is it permissible to use perfume, like Uud oil, cologne and incense, during the month of Ramadhan?
Answer:
Yes it is permissible to use it under the condition that one does not inhale the incense smoke
Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Page n. 265 Vol: 2
DarusSalam English Publication
The ruling on using Perfume during the Daytime in Ramadhan
Question:
What is the ruling of the fasting person using perfumed fragrances during the daytime in Ramadhan?
Answer:
There is no harm in using them during the daytime in Ramadhan and inhaling them, except for the incense smoke. The person should not inhale it because it has smoke substance to it that reaches the stomach, which is the smoke.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Page no. 264 Vol: 2
DarusSalam English Publication
A Fasting Person Using Perfumes
Question:
What is the ruling on a fasting person using perfumes?
Answer:
There is no objection to a fasting person using them during the daytime in Ramadan or sniffing them, apart from incense, which he should not sniff, because it has some substance which reaches the stomach, and that is the smoke.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, Vol.2, p.664
DarusSalam English Publication
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Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
An-Nadhr (Vows) and their Evidence
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for vows:
They fulfill their vows and they fear a Day whose evil will be widespread [76:7] 26
[26]: Shaykh Saalih al-Fawzan’s Explanation:
An-Nadhr (making a vow): it is that a person makes something binding upon himself which was not originally binding upon him in the legislation, such as his making a vow that he will perform a fast, or his making a vow that he will give such and such in charity – then it becomes binding upon him to carry out his vow, because of the saying of the Prophet sallallaahu ‘alaihi wa sallam:
“Whoever makes a vow that he will obey Allaah, then let him obey Him”
[Reported by al-Bukhaaree (6696 & 6700) from a hadeeth of Aa’ishah radiy Allaahu ‘anhaa.]
And making a vow is a type from the types of worship, it is not permissible to do it except for Allaah. So whoever makes a vow for a grave or for an idol or for other than that, then he has committed shirk with Allaah the Mighty and Majestic and it will be a vow of sin and shirk. And the Prophet sallallaahu ‘alaihi wa sallam said:
“And whoever makes a vow that he will commit an act of disobedience to Allaah, then let him not disobey Him”.
PS: Dawud Burbank (rahimahullah) covers some more benefits from the Explanation of Shaykh Uthaymeen rahimahullah at the end of this short clip ( this is not transcribed)
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Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Adh-Dhabh (Sacrificing or Slaughtering), its Types and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for sacrificing is His saying He the Most High:
Say: My prayer and my sacrificing and my living and my dying are all for Allaah alone, the Lord of the whole of creation [6:162]
And from the sunnah:
“Allaah has cursed the one who sacrifices for other than Allaah.”[1] 25
[25]: Shaykh Saalih al-Fawzan’s Explanation:
adh-Dhabh (sacrificing or slaughtering) is of four types:
Firstly: sacrificing which is done to seek closeness and to honour and venerate someone, and this is not permissible except for Allaah the Perfect and Most High, because it is an act of worship involving wealth. So therefore it is not permissible to sacrifice for the jinn nor for the devils nor for the kings nor for the leaders in order to show honour and veneration of them, because this is worship – it is not permissible except for Allaah the Mighty and Majestic.
So those people who sacrifice for the jinn in order to gain safety from their evil, or in order for a sick person to be cured, as is done by the soothsayers and by the astrologers, those who claim to be able to heal or cure, and who say to the people, “if you sacrifice such and such in order to cure your sick person and do not mention the Name of Allaah upon it” – this is major shirk which takes a person outside of the religion and this is what Allaah the Most High has said in warning against doing it for other than Allaah:
Say: My prayer and my sacrificing and my living and my dying are all for Allaah alone, the Lord of the whole of creation [6:162]
And He said:
So pray for your Lord and sacrifice to Him [108:2]
Meaning: make sacrifice for your Lord.
The second type of sacrifice is: slaughtering an animal in order to obtain meat to eat. This, there is no harm in it, because it is not something slaughtered to draw closer to anyone or to venerate anyone, it is just being sacrificed for a need, and eating is from that; so this, there is no harm in it, because it is not a type of worship, and it can be slaughtered in order to sell the meat.
The third type of sacrifice is: sacrificing which is done at times of joy and happiness, on the occasion of a marriage or on the occasion of settling in a new home or someone returning after an absence, or the like of that, by gathering one’s relatives and then performing a sacrifice in order to show one’s happiness and joy at what has occurred. This, there is no harm in it, because it does not contain veneration of anyone, and it is not seeking to draw closer to anyone, rather it is just a case of joy and happiness at something that has occurred.
Fourthly: sacrificing in order to give meat away in charity for the poor people and the needy and the destitute, this is counted as being a sunnah, and it enters into worship.
Footnotes:
[1] Reported by Muslim (1978) from a hadeeth of Alee ibn Abee Taalib radiy Allaahu ‘anhu.
`Alee (radiyallaahu `anhu) said: Allaah’s Messenger (salallaahu `alaihi wassallam) narrated to me four words, saying:
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Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part A
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Al-Istighaathah (Seeking Rescue and Deliverance) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the Proof for al-Istighaathah (seeking rescue and deliverance):
Remember when you sought the aid and deliverance of your Lord, and He responded to you [8:9] 24
[24]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Istighaathah is a type of the types of worship, and it is seeking al-Ghauth (deliverance or rescue), and it does not occur except at times of adversity or great difficulty, when a person comes to be in a situation of adversity, then he seeks deliverance and rescue from Allaah and he seeks salvation from this adversity.
And al-Istighaathah (seeking rescue and deliverance) is of two types:
The first type is: al-Istighaathah (seeking rescue) from a created being, with regard to something that no-one is able to do except Allaah the Mighty and Majestic, and this is shirk. So whoever seeks rescue and deliverance from other than Allaah, whether it be from a jinn or a human or those people who are absent or from the dead, then this is shirk along with Allaah the Mighty and Majestic. So seeking rescue and deliverance through the dead and those who are absent from the devils and the jinn, this is shirk along with Allaah the Mighty and Majestic.
The second type is: seeking aid and rescue from a created being who is present and who is alive with regard to something he is able to do – this is permissible. He the Most High said in the story of Moosaa:
So the man who was upon his religion (i.e. the religion of Moosaa) he called to him for assistance and rescue against the one who was an enemy [28:15]
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Fatwa no. 18084
Q 1: Toothpaste contains some sugar ingredients which a person tastes while using it, keeping in mind that the normal taste of food takes place by the dissolution of the food within the saliva, and then its penetration to the taste receptors. Accordingly, if the tasted matter dissolves within the saliva then, most probably, no one can avoid swallowing it.
A- Is it permissible for a fasting person to use toothpaste, keeping in mind that they can use the toothbrush only?
B- What is the ruling on using mouthwash?
C- It was reported through a good chain of transmission from Ibn ‘Abbas (Al-Irwaa’, p. 937) that he (may Allah be pleased with him) did not see any harm in tasting honey, butter, and similar foods and then spitting it out while one is observing Sawm (Fast). This view was also reported from some Salaf (righteous predecessors). Thus, after knowing the way in which food is tasted, what is the ruling on tasting food by a fasting person
A: There is no harm in using toothpaste during Sawm; however, one should spit out what has been dissolved of the toothpaste in the mouth; and if something from it goes unintentionally into the throat, it will not affect Sawm.
By the same token, there is no harm in using mouthwash which contains medication provided that one spits it out, and nothing from it goes intentionally into the throat.
The same ruling applies to tasting food; there is no harm in doing it as long as one spits it out without swallowing anything of it.
The Permanent Committee for Scholarly Research and Ifta’
Member Member Member Chairman
Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan `Abdul-`Aziz ibn `Abdullah ibn Baz
alifta.net > Fatwas of the Permanent Committee > Group 2 > Volume 9: Sawm > Sawm > Invalidators of Sawm > Using toothpaste and mouthwash which include medications
Q: I have read in some books of Fiqh (Islamic jurisprudence) including Fiqh Al-Sunnah by Shaykh Sayyid Sabiq that nutritive injections and other non-oral medications do not break the Sawm (Fast).
However, I know also that some scholars dispute this, so I want to know the generally-accepted opinion of scholars in this regard. May Allah reward you with the best.
A: The correct opinion is that nutritive injections break the Sawm if taken deliberately. However, this does not apply to ordinary injections which are solely medical. May Allah grant us success.
Fatwas of Ibn Baz > Volume 15 > Book on Fasting > Nullifiers of fasting that necessitate Kaffarah > Do nutritive injections break Sawm?
The eleventh question of Fatwa no. 5176
Q 11: What is the ruling on having injection during the daytime in Ramadan, whether for nutrition or treatment?
A: It is permissible for a person observing Sawm (Fast) to be treated by injections, whether intravenous or intramuscular, during the day in Ramadan.
But it is not permissible to have nutritive injections, as they come under the same ruling as having food and drinks.Thus, taking them is considered a trick to break Sawm in Ramadan.
If it is possible to have the intravenous or intramuscular injections during the night, it will be better.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Member – Chairman
`Abdullah ibn Qa`ud – `Abdul-`Aziz ibn `Abdullah ibn Baz
Fatwas of the Permanent Committee > Acts of worship > Sawm (Fast) > Types of Sawm (Fast) > Obligatory Sawm > The Sawm of Ramadan > Invalidators of Sawm > Injection for a fasting person > Q 11: What is the ruling on having injection during the daytime in Ramadan, whether for nutrition or treatment?
Anesthetic injections and cleaning, filling, or extracting teeth while fasting
Q: If a person has pain in their tooth, then a dentist cleans, fills or extracts it, does it affect their Sawm (Fast)? Does an anesthetic injection invalidate Sawm?
A: The things listed in the question do not have any effect on the validity of the Sawm. They are permissible, but a person should be careful to avoid swallowing any medicine or blood during treatment.
Similarly, the injection mentioned does not have any effect on the validity of the Sawm, because it is not like food or drink. The basic principle is that Sawm remains valid.
Fatwas of Ibn Baz (alifta.net) > Volume 15 > Book on Fasting > Nullifiers of fasting that necessitate Kaffarah > Anesthetic injections and cleaning, filling, or extracting teeth while fasting
Sharh-ul-Usool-ith-Thalaathah : Lesson 24 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Isti‘aadhah (Seeking Refuge) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for Al-Isti‘aadhah (seeking refuge) is His saying, He the Most High:
Say: I seek refuge with the Lord of the Dawn [113:1] 22
[22]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Isti‘aadhah: means seeking refuge with someone who can defend you against something disagreeable which you fear in order that he should repel from you this thing. This is al-Isti‘aadhah.
And al-Isti‘aadhah is a type from the types of worship. It is not permissible for you to seek refuge in other than Allaah the Mighty and Majestic. So whoever seeks refuge with a grave or with an idol, or with anything besides Allaah the Mighty and Majestic, then he will be a mushrik, who has committed major shirk.
And He the Most High said:
And there used to be men from mankind who would seek refuge in men from the jinn, and they only increased them in transgression. [72:6]
The Arabs in the days of ignorance, when they stopped off at a place on the earth, one of them used to say, “I seek refuge in the chief of this valley”: meaning the chief one from the jinn; he would seek refuge from the evil of the foolish ones of his people.
So the Prophet sallallaahu ‘alaihi wa sallam said refuting that and making clear what is legislated in place of it:
“Whoever stops off at a place and he says, “I seek refuge in the perfect words of Allaah from the evil of whatever He has created”, then nothing will harm him until he travels on from that stopping place of his.”[1]
This is the correct replacement, seeking refuge in the perfect words of Allaah instead of seeking refuge in the jinn.
He the Most High said:
Say, “I seek refuge in the Lord of the Dawn” [113:1]
“Al-Falaq”, is the dawn, and the Lord of the dawn, He is Allaah the Perfect and Most High, just as He the Most High said:
Allaah is the One Who causes the dawns to break [6:96]
Meaning: the One Who brings out the light of the day into the darkness of the night. Who is able to do that except Allaah the Perfect and Most High?
I seek refuge in the Lord of the Daybreak [113:1]
Meaning the Lord of dawn when it breaks, the Sovereign Owner, the One who controls it, the One having full ability over it.
From the evil of that which He created [113:2]
This covers the evil of all of the created beings, he seeks refuge in Allaah from the evil of all of the created beings. This will suffice you for every seeking refuge and every seeking protection which the people do.
And from the evil of the Ghaasiq (darkening night) as it comes with its darkness (or the moon as it sets or goes away) [113:3]
“Al-Ghaasiq”, is the darkness of the night; since in the darkness wild animals and wild beasts come out so then you are in danger, so you seek refuge in Allaah from the evil of this darkness and whatever is beneath it from these harmful things.
And from the evil of those who blow upon knots [113:4]
And they are the sorcerers, you seek refuge in Allaah from sorcery / magic and its people, because sorcery / magic is tremendous evil.
And from the evil of the envier when he envies [113:5]
“Al-Haasid”, the envier, he is the one who hopes and wishes for favours to pass away from other people; when he sees someone having a favour then he becomes furious, and he wishes for this blessing to pass away out of envy and out of transgression and Allaah’s refuge is sought. And it is one of the worst of blameworthy qualities, because it involves raising objections against Allaah, and it involves evil towards the creation.
And entering into it is the person who gives the evil eye, the one who causes harm with his look, because striking with the evil eye is a type of envy, so you should seek refuge in Allaah from these evils.
So this indicates that al-Isti‘aadhah (seeking refuge) is worship, it is not permissible to be directed to other than Allaah, so you do not seek refuge in a created being, and whoever seeks refuge in a created being then he has committed shirk with Allaah, the Mighty and Majestic.
And the Prophet sallallaahu ‘alaihi wa sallam said to ‘Abdullaah ibn ‘Abbaas radiy Allaahu ‘anhumaa:
“And if you seek aid then seek the aid of Allaah”[2]
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And His saying, He the Most High:
Say: I seek refuge with the Lord of Mankind. [114:1] 23
[23]: Shaykh Saalih al-Fawzan’s Explanation:
And in His saying, He the Most High:
Say: I seek refuge in the Lord of Mankind. The King of mankind. The One Who is rightfully worshipped by mankind. From the evil of the whisperer, who whispers and then withdraws. The one who whispers into the hearts of mankind. From jinn and from men. [114:1-6]
Allaah the Mighty and Majestic commands seeking refuge in the Lord of mankind, the King of mankind, the One Who is rightfully worshipped by mankind – these are all Names and Attributes of Allaah the Mighty and Majestic, and it contains the three types of tawheed: Tawheed-ur-Ruboobiyyah (Tawheed of Lordship), Tawheed-ul-Uloohiyyah (Tawheed of worship) and Tawheed-ul-Asmaa was–Sifaat (Tawheed of Allaah’s Names and Attributes).
Seek refuge in Allaah and in these Names and Attributes, seek refuge in Allaah from the evil of al-Waswaas (the whisperer) – and he is Satan. As for Wiswaas (a whispering) then that is a verbal noun from the verb waswasa yuwaswisu. As for al-Waswaas then it is a name from the names of Satan, because he whispers to mankind and gives him false ideas, and he pre-occupies him in order to cast terror into his heart and uncertainty and confusion in his affairs, particularly with regard to the affair of worship, because Satan whispers to man in acts of worship until he confuses him regarding his prayer or his act of worship, and then finally the person comes out from his prayer believing that it was null and void. Or he prays and then he believes that he was not upon wudhoo’, or that he did not stand up for such and such, or that he did not perform such and such, the person comes to suffer from whispers and he is not calm in his worship.
So Allaah the Majestic and Most High has given us the remedy for this dangerous matter, and that is that you seek refuge in Allaah from the evil of this whisperer who is al-Khannaas.
al-Khannaas: meaning the one who departs and moves away, so he whispers when you are negligent of the remembrance of Allaah, and he withdraws – meaning he falls back when you remember Allaah the Mighty and Majestic. So he whispers when the person is inattentive, and he is one who withdraws and moves away when one remembers Allaah, the Mighty and Majestic.
The one who whispers into the hearts of mankind. From jinn and from mankind [114:5-6]
It is as if the meaning – and Allaah knows best – that there are those who whisper from the jinn and from mankind as well – those who whisper things to the people; they come to the people and they cause them to have doubts, so just as there are devils from the jinn who whisper evil, then likewise there are devils from mankind who whisper also, so you should seek refuge in Allaah from the evil of the two tribes.
And therefore the Prophet sallallaahu ‘alaihi wa sallam said:
“No-one seeking refuge has sought refuge by means of the like of these two” [3]
Meaning: these two soorahs (Soorat-ul-Falaq and Soorat-un-Naas). So it is befitting for the Muslim that he should read these two after the prayers and that he should repeat them again and again, and that he should recite these two when he goes to sleep along with Aayat-ul-Kursee and Soorat-ul-Ikhlaas.
He should recite Aayat-ul-Kursee and Soorat-ul-Ikhlaas and the two soorahs for seeking refuge, he should recite them after every prayer, and repeat them three times after maghrib and after fajr, and likewise recite these two when you go to sleep in order that Satan should move away from him and not disturb his sleep for him and not trouble him with nightmares.
The witness from these two soorahs is that Allaah has commanded seeking refuge in Him alone, so this proves that seeking refuge in other than him, whether it be jinn or mankind or any created thing, that that is not permissible because it is a type from the types of worship.
[1] Reported by Muslim (2708) from a hadeeth of Khawlah bint Hakeem as-Sulamiyyah radiy Aallaahu ‘anhaa
[2] Reported by at-Tirmidhee (2516)
[3] Reported by Aboo Daawood, An-Nasaa’ee and Ahmad from a hadeeth of ‘Uqbah ibn ‘Aamir radiy Allaah ‘anhu [Saheeh – Sh Al-Albaanee]
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Al-Isti‘aanah (Appealing for Aid and Assistance) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for Al-Isti‘aanah (appealing for aid and assistance) is His saying, He the Most High:
You alone do we worship and to You alone do we appeal for aid [1:5]
And there occurs in the hadeeth:
“If you seek aid, then seek the aid of Allaah”[1], 12
[12]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Isti‘aanah: means seeking aid and assistance, and it is of two types:
The first type (which is worship): is seeking assistance upon something which no-one but Allaah is able to do; then directing this to other than Allaah is shirk, whoever seeks aid and assistance of other than Allaah with regard to something which only Allaah can carry out, then he has committed shirk, because he has directed a type from the types of worship to other than Allaah the Mighty and Majestic.
The second type (which is not worship): seeking aid upon something which someone from the creation is able to carry our, so you may seek someone’s help to build a wall along with you or to carry some luggage along with you or to help you to do something which is permissible which you wish to do, just as He the Most High said:
And help one another upon righteousness and dutifulness towards Allaah, and do not help one another upon sin and transgression [5:2]
So al-Isti‘aanah (seeking aid and assistance) with regard to everyday matters which the people are able to do, there is no harm in this, because it is co-operation upon righteousness and dutifulness to Allaah. And He sallallaahu ‘alaihi wa sallam said:
“And Allaah continues to aid the servant for as long as the servant is aiding his brother”
[Reported by Muslim (2699) from a hadeeth of Abu Hurayrah radiy Allaahu ‘anhu]
As for seeking aid and assistance from someone from the creation with regard to something which no-one can carry out except Allaah, for example bringing about provision and repelling harm, then this cannot be except for Allaah; such as seeking the aid of the dead and seeking the aid of the jinn and the devils, and seeking the aid of people who are absent and they cannot hear your calling out their names – this is major shirk, because you are seeking aid from those who are not able to aid you.
So His saying, He the Most High:
You Alone do we worship and Your aid Alone do we seek [1:5]
“Iyyaka na‘budu”, (You Alone do we worship): this is a case of putting the governed word before the operative word. The governed word, “You”, is in the accusative case and, “We worship” is the governing word which caused, “Iyyaka” to be in the accusative case. And putting the governed word before the operative word indicates restriction. So the meaning of, “Iyyaka Na‘budu”, is – we do not worship anyone else besides You. So worship is restricted (to only be) for Allaah, the Mighty and Majestic.
“Wa Iyaaka nasta‘een”, (and Your aid Alone do we seek): this is a restriction of seeking aid (to only be) from Allaah the Mighty and Majestic, and that is with regard to those affairs which no-one is able to carry out except Allaah the Perfect and Most High.
And in His saying, “Iyaaka nasta‘een”, (Your aid Alone do we seek): it shows freeing onself from, “Hawl” and “Quwwah” – from any claim to having the ability to change things and from having power, and that a person has no power except with Allaah’s aid, and that no-one is able to do anything except with the aid of Allaah the Mighty and Majetic, and this is the utmost worship and servitude to Allaah, when a person frees himself from shirk, and he frees himself from, Hawl – from any claim to being able to bring about change, and from having Quwwah – from himself having power. So this is the utmost worship and servitude to Allaah the Mighty and Majestic.
[1] Reported by At-Tirmidhee as a hadeeth of Ibn ‘Abbaas radiy Allaahu ‘anhumaa (part of hadeeth 19 in An-Nawawee’s 40 hadeeth)
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Al-Inaabah (Turning Repentantly and Obediently) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for al-Inaabah (turning repentantly and obediently) is His saying, He the Most High:
So turn in repentance and obedience to your Lord and submit to Him [39:54] 20
[20]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Inaabah: it means returning and it has the meaning of at-Tawbah (repenting), and repenting and al-Inaabah have one and the same meaning. However some of the scholars have said al-Inaabah is more specific than at-Tawbah (repenting), meaning it is more emphasized because it, Inaabah is Tawbah (repenting) but along with turning to Allaah, the Mighty and Majestic, meaning it is a specific repentance, and a person may repent and leave the sin and not return to it, and he may regret it, however his turning to Allaah may be a weak turning. Whereas al-Inaabah then indeed it means turning towards to Allaah the Mighty and Majestic. And therefore He said:
So turn in repentance and obedience to your Lord and submit to Him …
Meaning turn back to Him and turn fully to Him, He the Perfect and Most High.
… before the punishment comes to you and then you will not be helped [39:54]
When the punishment which destroys and annihilates comes, then repentance will not be accepted from those who repent at that time.
Except for the people of Yunus when they believed, then we took away from them the humiliating punishment [10:98]
This was an exception, otherwise when the punishment which destroys descends, then repentance is not accepted, and therefore He said:
.. before the punishment comes to you and then you will not be helped [39:54]
So at-Tawbah (repenting) and al-Inaabah (turning repentantly and obediently), they have an appointed time and they have a limit, so repentance will not be accepted from the person who is experiencing the death rattle, or someone to whom death comes, and the repentance will not be accepted from one whom the punishment which destroys and annihilates descends upon. And repentance will not be accepted when the sun comes out from its place of setting before the establishment of the Hour. Repentance will not be accepted then. So therefore Allaah encourages the servant upon at-Tawbah (repenting) and al-Inaabah (turning repentantly and obediently) before the time limit comes to its end.
Before the punishment comes to you and then you will not be helped [39:54]
So the witness is His saying:
Turn to your Lord repentantly and obediently [39:54]
This indicates that al-Inaabah (turning repentantly and obediently) is a type from the types of worship because He said, “to your Lord”. So this shows that it is a type from the types of worship.
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Book Study Resources – Three Fundamental Principles
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Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Khashyah (Fear and Awe) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
The proof for al-Khashyah (awe) is His saying, He the Most High:
So do not have Khashyah (awe) of them [2:150] 19
[19]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Khashyah (awe) is a type of Khawf (fear), and it is more specific than just fear. And it is said al-Khashyah (awe) is fear which is mixed with veneration. He the Most High said:
So do not have Khashyah (awe) of them [2:150]
Allaah the Perfect and Most High commanded having Khashyah (awe) of Him alone.
He the Most High said in the aayah:
So do not have Khashyah (awe) of them, but rather have Khashyah (awe) of Me, and so that I may complete My favour upon you and so that you may be guided. [2:150]
So He commanded having Khashyah (awe) of Him, He the Perfect and Most High, and He said in description of those who pray salaah:
And those who have fear of the punishment of their Lord [70:27]
Meaning they have fear, they are the elite ones from the creation, they have fear of Allaah the Mighty and Majestic. And He said about the Angels:
They have fear of their Lord from above them, and they do whatever they are commanded [16:50]
The elite of the creation from the Angels and the Messengers and the beloved and the obedient servants and the righteous ones, they have the utmost Khashyah (awe) of Allaah the Mighty and Majestic and Khawf (fear) of Him, He the Perfect and Most High and Rahbah (dread) of Him.
So ar-Rahbah (dread) and al-Khawf (fear) and al-Khashyah (awe), all of them have a single meaning, even though some of them are more specific than others. However they all share in being Khawf (fear) of Allaah the Perfect and Most High. And these are from the characteristics of the Prophets and the righteous servants of Allaah, and they are tremendous types of worship and they are from the actions of the hearts which are not known except to Allaah the Perfect and Most High.
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Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
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Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Ar-Raghbah (fervent desire) and Ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility), and the Proof for Each
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for Ar-Raghbah (fervent desire) and Ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility), is His saying, He the Most High:
They used to hasten to perform acts of devotion to Allaah, and they used to worship Us raghaban (upon love and desire), and rahaban (upon fear), and they were were reverent and humble before Allaah [21:90] 18
[18]: Shaykh Saalih al-Fawzan’s Explanation:
Ar-Raghbah (fervent desire): it means seeking something which is praiseworthy.
Ar-Rahbah (dread): is fear of something which is dreaded.
He the Most High said:
And have dread of Me [2:40]
And it is a type of Khawf (fear);
ar-Rahbah (dread) and al-Khawf (fear) have one and the same meaning.
al-Khushoo‘ (reverence and humility): it is a type of humbling oneself to Allaah the Mighty and Majestic. And humbly submitting and humbling onself before Him, He the Perfect and Most High – it is from the greatest of levels of worship.
His saying, He the Most High, “Innahum”, (they): this pronoun refers back to the Prophets, since in Soorat-ul-Anbiyaa Allaah has mentioned the stories of the Prophets, and then He said:
They used to hasten to perform acts of devotion to Allaah, and they used to worship Us raghaban (upon love and desire), and rahaban (upon fear), and they were were reverent and humble before Allaah [21:90]
So His saying, He the Most High:
They used to hasten upon doing acts of good [21:90]
Meaning: they would race to them, and they would hasten to them. This is the characteristic of the Prophets ‘alaihimussaalatu wassalaam, they would not be lazy and they would not behave as if they were powerless, rather they hastened to doing good deeds, and they raced towards them.
His saying, He the Most High:
And they invoked and worshipped us with Raghbah [21:90]
Meaning: desiring what lies with Allaah the Mighty and Majestic, desiring attainment of what they wished for.
And His saying, He the Most High, “wa rahaban”, (with dread): meaning with fear of Us, so they called upon Allaah to have mercy upon them, and they called upon Him not to punish them, and not to bring them to account and not to seize them with punishment. So they had hope for the mercy of Allaah, and they feared His punishment, just as He the Most High said:
Those whom they call upon, themselves seek a means of nearness to draw themselves closer to their Lord, to see which of them can draw closest to Him. They hope for His mercy and they fear His punishment [17:57]
So they call upon Allaah having fear of Him, and they worship and call upon Him desiring what lies with Him (from reward), they call upon Allaah so that He should ordain good for them and repel evil from them.
And they were reverent and humble towards Us [21:90]
Meaning: they were reverential, humbly submitting, humble before Allaah, the Mighty ad Majestic. So they gathered between three characteristics: Ar-Raghbah (fervent desire) and Ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility). These are the characteristics of the Prophets sallallaahu ‘alaihim was allam and these three types are from the types of worship of Allaah the Mighty and Majestic.
And it contains a refutation of Soofees, those who say, “We do not worship Allaah out of desire for His reward, nor out of fear of His punishment, we only worship Him out of love of Him alone”. This is false and futile speech, because the Prophets called upon and worshipped Allaah, raghaban wa rahaban (with fear and with hope) and they were the most complete of the creation.
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Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
—
Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
Related Links:
[2] Question: Noble Shaikh, I try to read the Noble Qur’aan and I love the Book of Allaah greatly. However, the matter becomes difficult for me and I am not able to complete my recitation. What is the solution to this problem?
[2] Answer by Shaykh Saalih al-Fawzan:
The solution can be found in that which Allaah has instructed when He said:
“So when you recite the Qur’aan, seek refuge in Allaah from the outcast Devil. Verily, he has no power over those who believe and put their trust in their Lord (Allaah). His power is only over those who obey and follow him and those who associate partners in worship with Him (i.e. Allaah).” [Surah An-Nahl: 16: 98-100]
Allaah has instructed us to seek refuge in Him from the outcast Devil before reciting the Qur’aan. This is so that Allaah can remove and distance this enemy from us.
And you must also always reflect on the Qur’aan, since reflecting on it is one of the things that will cause you to be conscious about it and incite you towards the noble Qur’aan. All of your longing should not be geared towards just completing a surah or finishing up a juz and so on. Rather, your objective in reciting the Qur’aan should be to reflect and ponder upon the meaning of what you recite from the verses of Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) would prolong his recitation during the Night Prayer, and he would not pass upon a verse related to Allaah’s Mercy except that he would stop and ask Allaah (for Mercy), nor would he pass upon a verse in which (Allaah’s) punishment was mentioned except that he would stop and seek refuge in Allaah (from that). All of this shows that he (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst reflecting on it and having a conscious and attentive heart.
Source: Questions & Answers on the Qur’aan – Shaykh Saalih Al-Fawzaan
The end of his treatise “Tadabbur al-Qur’aan” | Al-Ibaanah.com
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