Islamic Knowledge – Islam, Sunnah, Salafiyyah
[Translation Source: Darussalam English Publication of Bulugh al-Maraam]
Explained by Dr. Saleh as Saleh rahimahullaah based on the explanation of Shaykh Uthaymeen rahimahullaah
Related Links:
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 Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
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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:
—
Listen to the Full Audio Series:
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Book Study Resources – Three Fundamental Principles
Related Links:
Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
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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Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
Book Study Resources – Three Fundamental Principles
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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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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 24 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
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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Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part D
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
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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Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
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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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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.
—
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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 23 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
at-Tawakkul (Trust and Reliance) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for at-Tawakkul (trust and reliance) is His saying, He the Most High:
And place your reliance and trust in Allaah if you are true believers [5:23]
And His saying:
And whoever places his trust and reliance in Allaah, then He will suffice him [65:3] 17
[17]: Shaykh Saalih al-Fawzan’s Explanation:
at-Tawakkul is to entrust your affairs and to place reliance in Allaah the Perfect and Most High, and to entrust affairs to Him, He the Perfect and Most High – this is at-Tawakkul (trust and reliance). And it is from the greatest of the types of worship, and therefore He said:
And place your reliance and trust in Allaah if you are true believers [5:23]
The preposition and the word with it are put before the governing word, to indicate restriction.
And upon Allaah place your reliance and trust …
Meaning upon Him and not upon anyone else besides Him, then He said:
… if you are people of eemaan [5:23]
So He made it a condition of eemaan to have trust and reliance upon Allaah the Perfect and Most High. And this shows that whoever does not place his trust and reliance upon Allaah, then he is not a believer. So therefore at-Tawakkul (trust and reliance) is a tremendous act of worship. So therefore the believer always places his trust and reliance upon Allaah and depends upon Allaah the Mighty and Majestic.
And Allaah, from His Names is Al-Wakeel (the Trustworthy Disposer of Affairs) meaning: the One to Whom the affairs of His servants are entrusted, He the Perfect and Most High. So at-Tawakkul (placing trust and reliance) cannot be except upon Allaah, and it is not permissible to say, “I place my reliance in so-and-so”, because at-Tawakkul (trust and reliance) is worship, and worship cannot be except for Allaah.
As for when you delegate someone from the creation to carry something out for you, then this is not called tawakkul (trusting in them), it is called tawkeel (entrusting), and al-wikaalah (authorising or entrusting), this is something well-known, that you entrust and authorise someone to carry out some need for you. And the Prophet sallallaahu ‘alaihi wa sallam, he delegated some people to deputise for him in carrying out certain duties. So at-tawkeel (entrusting or delegating) is something other than at-Tawakkul (having trust and reliance). So at-Tawakkul is worship, and it cannot be except for Allaah, and it is not permissible for you to say, “I placed my trust and reliance in so-and-so”. Rather you should say, “I have entrusted someone with something”. And along with this, you entrust and authorize someone, but you do not place your trust and reliance in him, rather you place your trust and reliance in Allaah, the Perfect and Most High. So notice the difference between the two matters and at-Tawakkul and at-tawkeel.
And from the characteristics of the believers is that which Allaah the Most High mentioned with His saying:
That the believers are only those who when Allaah is mentioned, their hearts tremble and when His Signs are recited to them it increases them in eemaan, and they place their trust and reliance upon their Lord. [8:2]
These are from the attributes of the believers, so therefore trust and reliance is a tremendous act of worship, it cannot be except for Allaah the Mighty and Majestic, because He is al-Qaadir (the One Fully Able to do everything), and He is al-Maalik (the Owner) of everything, and He is fully able to bring about for you whatever you desire. As for the created being, then he might not be able to bring about something for you that you desire, so you may entrust him with carrying something out. However trust and reliance is to be upon Allaah with regard to attainment of that thing.
Then you should know that at-Tawakkul (trust and reliance) does not negate and contradict using the means to an end. So the Muslim gathers between having reliance and trust in Allaah and utilizing the means, and there is no contradiction between them. So you carry out the means which you have been commanded to do. However you do not place your trust and reliance upon the means, rather you place your trust and reliance upon Allaah. You, you plant the seeds for crops in the earth – this is a means. However, you do nor place reliance upon the planting and your own action, rather you have reliance upon Allaah with regard to the growth of this plant, and with regard to its producing fruit and with regard to its being kept safe, and with regard to its being good and suitable, and therefore He says:
Do you see the seed which you sow? Do you make it grow or are We the One Who causes it to grow? [56:63-64]
So the One Who causes it to grow in reality, He is Allaah, but as for you, then you have just carried out the means only. It may produce this plant and grow or it may not produce it. And if it grows, it may be good and fitting, and it may not be good. It may be struck by some calamity, and will pass away.
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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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 22 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Ar-Rajaa’ (hope and longing) and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for ar-Rajaa’ (hope and longing) is His saying, He the Most High:
So whoever has hope in the meeting with his Lord and in His reward then let him perform righteous actions and not associate anyone in worship with his Lord [18:110] 16
[16]: Shaykh Saalih al-Fawzan’s Explanation:
His saying, He the Most High, “man kaana yarjoo”: meaning he has hope for the reward of Allaah the Mighty and Majestic and in seeing Him openly on the Day of Resurrection, whoever has hope in seeing Allaah openly with his eyes on the day of resurrection, then let him perform righteous deeds, he should carry out the means which will enable him to attain this goal, which is the reward of entry into Paradise and of being saved from the Fire and of looking upon the Face of Allaah – this necessarily follows on, because whoever enters Paradise, then he will see Allaah, the Mighty and Majestic.
So whoever has hope in the meeting with his Lord and in His reward then let him perform righteous actions [18:110]
This shows that hope alone is not sufficient, rather there must be action, as for your just having hope in Allaah, but you do not act, then this is to abandon the use of the means. So praiseworthy hope is that which occurs along with righteous action. As for hoping which is not praiseworthy, then it hope which does not have righteous action along with it.
And righteous action is that which fulfills two conditions:
So an action will not be righteous unless it fulfills these two conditions: that it is done purely and sincerely seeking the Face of Allaah, it does not contain any shirk, and that it should be a correct action, done upon the Sunnah of Allaah’s Messenger sallallaahu ‘alaihi wa sallam, not containing innovation. So if the two conditions are met then it will be a righteous action, and if any condition is missing, then it will be a corrupt action, it will not benefit the person who does it.
So action which contains shirk will be rejected for the person, and likewise action which contains innovation, it will be rejected for the person. He sallallaahu ‘alaihi wa sallam said:
“Whoever does an action which is not in accordance with our affair, then it will be rejected” [1]
So this aayah contains ar-Rajaa’ (hope and longing), and that it is an act of worship to Allaah the Mighty and Majestic. And it shows that hope will not be correct except along with righteous action.
[1] Reported by al-Bukhaaree in disconnected form straight after hadeeth 7350, and reported by Muslim as hadeeth 1718/17 from a hadeeth of ‘Aa’ishah radiy Allaahu ‘anhaa. And also reported by al-Bukhaaree in connected form as hadeeth 2697 and Muslim as hadeeth 1718/17 from ‘Aa’ishah radiy Allaahu ‘anhaa, that she said, Allaah’s Messenger sallallaahu’ alaihi wa sallam said, “Whoever introduces into this affair of ours that which is not from it will have it rejected”.
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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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 22 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Al-Khawf (fear), its Types and its Proof
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for Al-Khawf (fear) is His saying, He the Most High:
That is just Satan, he incites you to fear his allies. So do not fear them, but rather fear Me if you are truly believers [3:175] 15
[15]: Shaykh Saalih al-Fawzan’s Explanation:
Al-Khawf (fear) is a type from the types of worship, and it is an act of worship of the heart, just the same as is the case with al-Khawf (fear) and al-Khashyah (awe) and ar-Raghbah (fervent desire) and ar-Rahbah (dread) and ar-Rajaa’ (hope and longing) and at-Tawakkul (trust and reliance) – all of these are acts of worship of the heart.
Al-Khawf (fear) is apprehension of something unpleasant, and it is of two types:
The first type: Khawf-ul-‘Ibaadah (fear which is worship), directing this to other than Allaah is shirk, and that is that a person fears someone other than Allaah with regard to something which no-one besides Allaah is able to do, such as his fearing someone being able to cause him to become ill, or being able to take his soul, or to cause his child to die, as is done by many of the ignorant people. They fear regarding their wives’ pregnancies and for their children, from the jinn, they fear sorcerers, they fear the dead, and so therefore they do actions involving shirk to free themselves from this fear. So this is something which no-one is able to do but Allaah, illnesses and death and bringing provision and cutting off life-span, these matters, no-one is able to do them except Allaah the Mighty and Majestic, and likewise sending down blessings or other than that. These matters cannot come about except from Allaah the Mighty and Majestic, so if he fears anyone with regards to anything which only Allaah can carry out, then this is major shirk, because it is diverting a type of worship to other than Allaah the Mighty and Majestic. Like those who fear the graves and of the tombs and of the jinn and of the devils that they can strike them with evil or cause some harm to descend upon them, and so therefore they go and perform actions of nearness to these things to repel their harm, or out of fear of them – this is major shirk. He says, “I fear, if I don’t make a sacrifice for him, that he will afflict me with something, or afflict my children or my wealth, or the like of that, just as was said by the people of Hood:
All that we say is that some of our gods have struck you with evil [11:54]
They threatened him with their gods and they tried to make him fear their objects of worship.
He said, “I call Allaah to witness, and you should bear witness, that I am free of whatever you associate in worship along with Him. So plot all of you against me and don’t give me any respite. I have placed my reliance upon Allaah, my Lord and your Lord.” [11:54-56]
This is tawheed, he challenges them, all of them, them and their idols.
So then all of you plot against me, and then don’t give me any respite [11:55]
Don’t give me some time, rather plot against me from this moment, and they were not able to do anything against him, rather Allaah aided him against them.
So the person who fears other than Allaah with regard to things that only Allaah can do, then he has committed major shirk, and this is called the fear which is worship, and the fear which is shirk. Many people have fear of the graves, or of the awliyaa’ (the beloved and obedient servants of Allaah), they fear Satan, they fear the jinn, and therefore they do acts of devotion, putting forward offerings to them, putting forward sacrifices for them, and making vows and giving foods, and other than that, such as throwing money upon their tombs in order to be saved from their evil, or to attain something of their good. Then this is khawf-ul-‘ibaadah (fear which is worship).
The second type: al-Khawf-ut–Tabee‘ee (natural fear): and it is that you fear something which is clear and apparent which is able to do that which you fear from it, such as your fearing a snake or a scorpion or an enemy, these are matters which are clear and visible and are well-known matters, so fearing them is not called shirk, this is natural fear of something which is apparent and known, because you are fearing a means which is clear and apparent, and something which it is desirable for you to protect yourself from and take precaution against, so therefore you take up weapons, you take up a stick to kill a snake or a scorpion, and to kill a wild animal, because these are matters which are felt by the senses, and they contain well-known harm. So if you fear them, then this is not called shirk, rather it is called natural fear.
And therefore Allaah said with regard to Moosaa ‘alaihissalaam:
So he departed from it in a state of fear [28:21]
Meaning from the city
Fearful, looking about [28:21]
Having fear of his enemies, because he had killed one of them.
And he ‘alaihissalaatu wassalaam fled to Madyan, and he was on the lookout, and he was fearing that they would catch him, so this is natural fear. However, a person needs to learn to seek shelter and protection in Allaah the Mighty and Majestic and to take hold of the means through which he can repel harm, and he relies upon Allaah the Mighty and Majestic and has reliance upon Allaah. He the most High said:
So do not fear them (the allies of Satan) but rather fear Me if you are truly believers [3:175]
This aayah is in the soorah Aal-i-‘Imraan in the story of the Prophet sallallaahu ‘alaihi wa sallam along with the people of shirk on the day of Uhud, when the people of shirk threatened them and said, “We will return to them and wipe then out.” So therefore Allaah the Majestic and Most High says:
That is just Satan, he incites you to fear his allies. So do not fear them, but rather fear Me if you are truly believers [3:175]
This warning and this threat was just from Satan, meaning he tries to cause you to fear his allies, or to cause whoever will submit to him to fear, from the people and to fear him. Then he will gain ascendancy over them.
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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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 21
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Islaam and Eemaan and Ihsaan and the Proof for Each
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And all the types of worship which Allaah has commanded such as Al-Islaam, and Al-Eemaan and Al-Ihsaan 11
[11]: Shaykh Saalih al-Fawzan’s Explanation:
And the Shaikh, rahimahullaah, he quoted some examples for worship, as a case of quoting examples, not as a case of restriction because they are more than what he mentioned. And it would not be possible to mention them all in a brief treatise. However he mentioned some examples.
And Shaikh-ul-Islaam (Ibn Taymiyyah) has a separate treatise which is called Al-‘Uboodiyyah (worship and servitude), which researches the matter of worship and the types of worship and an explanation of the deviations which occurred from the Soofees and others with regards to worship, and it is a valuable treatise which the student of knowledge needs to read.
His saying rahimahullaah, “such as Islaam, and Eemaan and Ihsaan”: these three types are the greatest of the types of worship, and an explanation of them will follow in the speech of the Shaikh rahimahullaah with regard to the second fundamental principle. And he mentioned them here because they are from the types of worship.
So Islaam with its five pillars, the two testifications of faith, and establishment of the prayer and giving the zakaat and fasting Ramadaan and making Hajj to the sacred House of Allaah – these are all acts of worship which are maaliyyah (relating to wealth) and badaniyyah (relating to the body).
And likewise Eemaan with its six pillars, it is from the actions of the heart, eemaan in Allaah and in His Angels and in His Books and in His Messengers and in the Last Day and eemaan in Al-Qadr (pre-decree), the good of it and the bad of it, this is worship of the heart.
And likewise al-Ihsaan which is a single pillar, and it is that you worship Allaah as if you are seeing Him, and even though you do not see him, then He certainly sees you. This is the highest of the types of worship, because al-Ihsaan is the highest of all the types of worship.
And these are called the levels of the religion, since together they are the religion, because Jibreel when he asked the Prophet sallallaahu ‘alaihi wa sallam in the presence of his Companions, and the Prophet sallallaahu ‘alaihi wa sallam responded to the question about Islaam and Eemaan and Ihsaan, he then said:
“This was Jibreel, he came to you to teach you the affair of your religion”
[Reported by al-Bukhaaree (4777) and reported by Muslim (8, 9 and 10) from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu.]
So he called these three the religion.
Ad-Du ‘aa (Supplication) its Categories and its Proof.
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And from it is ad-Du‘aa (supplication) and al-Khawf (fear) and ar-Rajaa’ (hope and longing) and at-Tawakkul (trust and reliance) and ar-Raghbah (fervent desire) and ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility) and al-Khashyah (awe) and al-Inaabah (turning repentantly) and al-Isti‘aanah (appealing for aid and assistance) and al-Isti‘aadhah (seeking refuge) and al-Istighaathah (seeking deliverence and rescue) and adh-Dhabh (sacrificing) and an-Nadhr (making vows), and other than that from the types of worship which Allaah has commanded, all of them are to be done exclusively for Allaah the Most High. 12
[12]: Shaykh Saalih al-Fawzan’s Explanation :
His saying, “and from it is ad-Du‘aa (supplication)”: meaning and from the types of worship is ad-Du‘aa (supplication); he began with it because it is the greatest of the types of worship.
And ad-Du‘aa (supplication) is of two categories: Du‘aa of worship and Du‘aa of making request:
Du‘aa-ul-‘Ibaadah (Du‘aa of worship): is to praise and extol Allaah, the Perfect and Most High, just as occurs at the beginning of Al-Faatihah:
All Praise is for Allaah the Lord of the whole of creation, the Extremely Merciful, the Bestower of Mercy, the Sovereign Owner of the Day of Recompensing, You Alone do we worship, and Your Aid alone do we seek [1:2-5]
All of that is Du‘aa of worship.
Guide us upon the straight path [1:6]
to the end of the soorah, this is Du‘aa of request.
Du‘aa-ul-Mas’alah (Du‘aa of making request): it is to request something from Allaah the Mighty and Majestic, such as requesting guidance and requesting provision and requesting knowledge from Allaah, and requesting for at-Tawfeeq (the granting of success in attaining what is correct).
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof is His saying, He the Most High:
And that the places of prayer are to be for Allaah alone, so do not invoke or call upon anyone along with Allaah [72:18] 13
[13]: Shaykh Saalih al-Fawzan’s Explanation :
“Al-Masaajid”: this word is used to mean the places where prostration is made, and those places where the prayer is performed, and they are the most beloved place to Allaah the Mighty and Majestic, and there occurs an encouragement with regard to building them and preparing them, so he sallallaahu ‘alaihi wa sallam said:
“Whoever builds a mosque for Allaah like the nesting-place of a sand grouse or even smaller, then Allaah will build for him a house in Paradise” [1]
Allaah says:
That the mosques of Allaah are to be maintained only by those people who truly believe in Allaah and in the Last Day [9:18]
Maintaining means physical maintenance and spiritual maintenance, maintaining them by clay, and whatever it needs so that it can shelter those who pray, and can shade them from the heat, and can shelter them from the cold and maintaining them through worship, by the prayer and the recitation of the Qur’aan and the remembrance of Allaah the Mighty and Majestic.
And this word masaajid is also used to mean the seven parts of the body which prostrate, and they are: the forehead and the nose, and the two hands and the two knees and the tips of the two feet, because they perform prostration to Allaah. And the aayah covers both meanings. “And the Masaajid”: meaning the places where prayer is performed, and the parts of the body which perform prostration for Allaah the Mighty and Majestic.
So do not invoke or call upon anyone along with Allaah [72:18]
Do not make these places of prayer, and these places, a place for shirk and for calling upon other than Allaah. Rather it is obligatory that the mosques be purified from any shirk, so there can be no graves in them, and there can be no calling upon other than Allaah in them, and there can be no innovations in them and no newly introduced affairs and no innovated soofee circles.
It is obligatory that the mosques are purified from innovations and from shirk and from sins because they are for Allaah the Mighty and Majestic alone, so there cannot be in them except that which is pleasing to Allaah the Mighty and Majestic, so do not call upon anyone besides Allaah in these mosques, or utilise the parts of your body in prostrating to other than Allaah the Mighty and Majestic – because this is major shirk just like the person who prostrates to an idol or to a grave or who prostrates to some false object of worship – this is prostrating to something other than Allaah the Mighty and Majestic.
So the witness is in His saying:
So do not invoke or call upon anyone along with Allaah [72:18]
This is a command so make supplication purely for Him alone.
And His saying, “ahadan (anyone)”: this is general and it covers everything which is called upon besides Allaah, whether it be an Angel or a Prophet or a walee (beloved righteous servant) or a tree or a rock – it covers everything which is called upon besides Allaah the Mighty and Majestic – then this will be major shirk.
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
So whoever directs anything from them to other than Allaah, then he is a mushrik (person of shirk), a kaafir (disbeliever), and the proof is His saying, He the Most High:
And whoever worships any other object of worship along with Allaah, which he has no proof for, then his reckoning will be with his Lord, indeed the disbelievers will not prosper [23:117]
And in the hadeeth there occurs:
“Supplication is the core of worship” [2]
And the proof is His saying, He the Most High:
And your Lord said, “Call upon Me, I will respond to you. Those who are too haughty and proud to worship Me will enter Hell-fire in disgrace.” [40:60] 14
[14]: Shaykh Saalih al-Fawzan’s Explanation :
And your Lord has said …
Meaning, your Lord has commanded you and said:
Invoke and call upon Me, and I will respond to you [40:60]
He has commanded making du‘aa (supplication) to Him, He the Perfect, and He has promised to respond, and this is from His generosity, He the Perfect and Most High, because of He has no need at all of our supplication, rather we need to make supplication to Him, He the Perfect and Most High. So He is commanding us with something which we need and which will be to our welfare. And He the Perfect becomes angry if you abandon making request of Him, whereas with regards to the creation, the creation becomes angry if you make request of him – therefore the poet said:
Allaah becomes angry if you abandon asking Him
But the children of Aadam, when you ask, he becomes angry.
And another one said:
So if you were to ask the people only for some soil, they would almost
When it was said, “Give it”, become irritated and withhold it
So the people are of three categories:
And there occurs in the hadeeth that the Prophet sallallaahu ‘alaihi wa sallam said:
“Du‘aa is the core of worship”
And in one narration:
“Du‘aa is worship”
So this shows the tremendousness of du‘aa and that it is the greatest of the types of worship because the Messenger sallallaahu ‘alaihi wa sallam said:
“… it is the core of worship”
And in one narration:
“Du‘aa is worship”
And the second narration is more authentic than the narration: الدعاء مخ العبادة “Du‘aa is the core of worship”
And the meaning is one and the same.
So the hadeeth with its two narrations clearly shows how tremendous du‘aa is, and that it is the greatest of the types of worship. Just as he sallallaahu ‘alaihi wa sallam said:
“The Hajj is ‘Arafah”[3]
Meaning that the standing in ‘Arafah in Hajj is the greatest pillar from the pillars of the Hajj. It doesn’t mean that the whole of the Hajj is just ‘Arafah, but rather that the standing in ‘Arafah is the greatest of the pillars of the Hajj and likewise, worship is not restricted to just being du‘aa, but rather supplication is the greatest of its types. Therefore he said:
“Du‘aa is worship”
To show the greatness of supplication, and to clearly show its status.
And then the Shaikh rahimahullaah mentioned the proofs for the different types of worship which he mentioned, and they are al-Khawf (fear) and ar-Rajaa’ (hope and longing) and at-Tawakkul (trust and reliance) and ar-Raghbah (fervent desire) and ar-Rahbah (dread) and al-Khushoo‘ (reverence and humility) and al-Khashyah (awe) and al-Inaabah (turning repentantly) and al-Isti‘aanah (appealing for aid and assistance) and al-Isti‘aadhah (seeking refuge) and al-Istighaathah (seeking deliverence and rescue) and adh-Dhabh (sacrificing) and an-Nadhr (making vows), and other than that from the types of worship which Allaah has commanded, all of them are to be done exclusively for Allaah.
Footnotes:
[1] Reported by Ahmad from a hadeeth of Ibn ‘Abbaas radiy Allaahu ‘anhumaa and reported by Ibn Maajah and Ibn Khuzaimah from a hadeeth of Jaabir ibn ‘Abdillaah radiy Allaahu ‘anhumaa, and was declared saheeh by Shaikh Al-Albaanee
[2] Reported by at-Tirmidhee from a hadeeth of Anas ibn Maalik radiy Allaahu ‘anhu. Shaykh Al-Albaanee mentioned in his checking of Al-Mishkaat that the hadeeth with this wording, its chain of narration is weak, because it contains Ibn Lahee’ah who had a poor memory. What is correct is the hadeeth of An-Nu’maan ibn Basheer radiy Allaahu ‘anhumaa who said Allaah’s Messenger sallallaahu ‘alaihi wa sallam said, “Supplication, it is worship”, and then the Prophet sallallaahu‘ alaihi wa sallam recited the aayah, “And your Lord said, “Call upon Me, I will respond to you” [40:60]”, reported by Ahmad and the four Sunan, declared saheeh by Shaykh Al-Albaanee.
[3] Reported in the four Sunan (Aboo Daawood, At-Tirmidhee, An-Nasaa’ee and Ibn Maajah) from a hadeeth of ‘AbdurRahmaan ibn Ya‘mar ad-Daylee radiy Allaahu ‘anhu declared authentic by Shaykh Al-Albaanee.
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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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 19
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And His saying, He the Most High:
Indeed your Lord is Allaah, Who created the heavens and the earth in six days, then He ascended upon the Throne. He causes the night to cover the day, it follows it swiftly, and the sun and the moon and the stars are subservient to His command. Certainly creation and commandment are His alone. Exalted is Allaah, the Lord of the whole of the creation. [7:54] 8
[8]: Shaykh Saalih al-Fawzan’s Explanation :
“Inna”: this is a particle for emphasis and it brings about the accusative case, and it is an introduction for an oath. An oath is to be understood as coming before it, which is taken to be, “By Allaah!”. “Inna Rabbakum”, (indeed your Lord): so this is the complement of the understood oath. “Inna Rabbakum”: meaning, your Creator and the One Who nurtured you with favours.
“… is Allaah”: not anyone else besides Him, He the Perfect and Most High.
And then He mentioned the proof for that saying:
The One Who created the heavens and the earth [7:54]
This is the clear proof for the Lordship of Allaah, the Mighty and Majestic, that He created the heavens and the earth. No-one else created anything from either of them, and no-one helped Him, He the Perfect and Most High upon that. Rather He is alone in creating.
He created the heavens and the earth [7:54]
Does anyone from the people of shirk or the atheists oppose this and say, “Allaah did not create the heavens and the earth, rather the one who created them was so-and-so”, or, “I created them”, or “Such-and-such idol created them”? Has anyone from the creation said this in previous times or lately, even though this aayah is recited night and day, and no-one can oppose it, and nor will anyone ever be able to oppose it.
فِي سِتَّةِ أَيَّامٍ – “In six days”: these awe-inspiring and tremendous created things were created by Allaah in six days, and He was able to create them in a single moment, however He created them in six days for a wise purpose which is known to Him, He the Perfect and Most High. And the six days, the first of them was Sunday and the last of them was the day of Friday. So on the day of Friday the creation was completed, and therefore this day became the greatest of the days of the week. And it is the noblest one of the days, and it is the ‘Eed of the week and it is the most excellent of the days.
Allaah’s Messenger sallallaahu ‘alaihi wa sallaam said:
“The best day on which the sun has arisen, is the day of Friday”[1]
[1] Reported by Muslim and Aboo Daawood and At-Tirmidhee and An-Nasaa’ee from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu
Because the creation of the creation was completed on it, and on it Aadam was created, and he was entered into paradise and he was sent down from it and on it the Last Hour will be established, all of that will be on the day of Friday, so it is the most excellent of the days, and it was the last of the days of the creation of the heavens and the earth and whatever they contain.
Then He ascended upon the Throne [7:54]
This (i.e. ثُمَّ “thumma”) is a particle which joins and which indicates sequence, meaning that His Ascending upon the Throne came after the creation of the heavens and the earth because it is from the Attributes which are actions which Allaah does whenever He wishes.
And the meaning of Istawaa’ (He ascended upon) is: He ascended and was High.
Al-‘Arsh: it is the ceiling of the created things. And it is in the language: as-Sareer (a throne), and it is a Throne which has supports and is carried by the Angels and it is the greatest and most tremendous of the created things, and the highest one of the created things.
Al-Istiwaa’ (ascending): is an Attribute from the Attributes of Allaah which are actions, as befits His Majesty, He the Perfect and Most High. It is not like the mounting of one created being upon another created object, and He has no need of the Throne since He is the One Who holds and maintains the Throne and other than it:
Allaah holds the heavens and the earth lest they should move away from their places, and if they were to move away from their places, then no-one else besides Him could hold them. [35:41]
So the Throne is in need of Allaah the Mighty and Majestic, since it is something created, and Allaah has no need of the Throne or anything else. However, He ascended upon it for a wise purpose which is known to Him, He the Perfect and Most High. And Al-Istiwaa’ (Ascending) is a type of Al-‘Uloow (being High and Exalted), however Al-‘Uloow is an Attribute of His Self. As for Al-Istiwaa’ then it is an Attribute which is an action which He does whenever He wishes He the Perfect and Most High.
He causes the night to cover the day [7:54]
He causes the night to be covered over with the day, and He causes the day to be covered over with the night so you see the creation being in light and then the night covers it over and it becomes dark, and the night is covered over by the day so it becomes bright.
It pursues it swiftly [7:54]
This one comes after that one immediately and is not delayed. So when the night departs the day comes, and when they day departs the night comes right away, this one is not delayed after this one. And this is from the completeness of His Ability, He the Perfect and Most High, that this one does not lag behind that one. And the sun is the tremendous star which is well-known, and the moon is likewise a celestial body from the seven major celestial bodies which orbit around each one of them floats and orbits around the earth, and the earth is fixed and still, He made it settled – meaning settled and firm for the welfare of the servants, and the sun and the rest of the celestial bodies orbit around it, not as is said by the people of conjecture who now say, those who claim to have knowledge, they say that the sun is fixed and the earth orbits around it, this is the opposite of what occurs in the Qur’aan.
And the sun runs on its fixed course to its appointed term [36:38]
Whereas they say the sun is fixed, O how Perfect is Allaah!
“And the stars”: they are the stars, “they are subservient to His command”: they are subservient in their moving around and their orbiting continually and not slackening, and this a refutation of those who worship the sun and the moon and the stars, because they are subservient to the command of Allaah, they are under command. Allaah is the One Who causes them to move, and it is Allaah who can cause them to stop if He wishes, He the Perfect and Most High. So they are subservient, under control, they have no control at all over the affairs.
So He the Perfect commands them, so they proceed, and they orbit and they give off light in accordance with His creational command, He the Perfect and Most High. This one rises and this one sets, and they follow each other in succession.
Ash-Shams (the sun), and Al-Qamar (the moon) and An-Nujoom (the stars) are in the accusative case because of being conjoined, because As-Samaawaat (the heavens) was in the accusative case, because it was the object of the verb, and the sign that it is in the accusative case is that it has a kasrah upon it in place of the fat-hah, because it is a sound feminine plural. And Al-Ard (the earth) is in the accusative case as is shown by the fat-hah, then He said, “and the sun and the moon” – they are joined grammatically to something [2] which is in the accusative case and what is joined to something in the accusative case is itself in the accusative case.
[2] i.e. they are ‘joined’ to the heavens grammatically.
“Musakhkharaatin”, (they are subservient): is the accusative case because it is the accusative of state or condition, meaning their condition is that they are subservient. And the sign that it is in the accusative case is a kasrah in place of a fat-hah, because it is joined to a sound feminine plural.
He said:
Certainly creation and commandment are His alone [7:54]
“Alaa”: is a term to draw attention and to affirm something.
“For Him”: meaning He the Perfect and Most High, not for anyone else besides Him.
“Creation”: it is to bring something into existence, so He is the One Who is Fully Able to create whenever He wants to, He the Perfect and Most High, He creates whatever He wishes.
“And the command”: His command, He the Perfect and Most High, and it is His speech, He the Perfect and Most High, His creational command and His legislational command.
His Creational Command: that which He has commanded the created beings with and they obey Him in it and respond to Him, such as His saying:
So He said to it (the heavens) and to the earth, come about both of you willingly or unwillingly [41:11]
He commanded the two of them He the Perfect, and this was a creational command which He commanded the heavens and the earth with, so they came into being.
His command is just that when He wants something He says to it “Be!”, and it is. [36:82]
This is Allaah’s Creational Command.
As for His Legislational Command: then it is His revelation which was sent down by which He commands His servants. He commands them to worship Him, He commands them with the prayer, He commands them with the Zakaat, He commands them with dutifulness to the parents, this is His Legislational Command. Entering into it are His commands and prohibitions which are in the honourable Qur’aan and in the Prophetic Sunnah. This is from the command of Allaah the Perfect and Most High.
And since creation and commandment are for Him, then what remains for other than Him, He the Perfect and Most High? And therefore Ibn ‘Umar said when he recited this aayah, “Whoever has something then let him seek after it”. And the aayah proves the difference between creating and commanding, so it contains a refutation of those who say that the Qur’aan is created, because the Qur’aan is from the command, and Allaah’s command is not a created thing, since Allaah made a difference between creating and between commanding. So He made them two separate things, and the Qur’aan enters into His command, so it is not something created.
And this is what Imaam Ahmad used to overcome the Jahmiyyah in argument when they requested from him that he should say that the Qur’aan was something created. He said, “Is the Qur’aan from the creation or from the command?” They responded, “The Qur’aan is from His command.” He said, “The command is something different to the creation. Allaah made a difference between this and between the creation. So He made the creation one thing and His command something else.”
The command is His speech, and as for the creation then it is His bringing into existance and making something. There is a difference between them.
“Tabaarak Allaah”: means: tremendously great is the One whose actions are these, He the Perfect and Most High. And whose Ability is such and these are the things which He has created, He the Exalted and Most High.
And, “Tabaarak”: is a verb which is used specifically for Him, He the Perfect, so it cannot be applied to anyone besides Him. And al-Barakah (blessing) it means abundance of good and its increase, and the blessings which come from Allaah the Majestic and Most High do not end. As for a created being, it cannot be said about him, “tabaarak”. Rather it can be said to him, “mubaarak” meaning, “May you receive blessing”, meaning may Allaah put blessing into him and make him blessed. And all blessing is from Allaah the Perfect and Most High.
“The Lord of the whole of creation”: just as preceded.
So this aayah contains affirmation of at-Tawheed, tawheed of Allaah’s Lordship and tawheed of Allaah’s right to worship, as has preceded.
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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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 18 (7:48 – 33:25)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
The Proof for His Lordship and His Divinity and Right to All Worship, He the Perfect and Most High
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
And the proof is His saying, He the Most High:
And from His signs are the night and the day and the sun and the moon. Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them if you truly worship Him. [41:37] 7
[7]: Shaykh Fawzan’s Explanation:
This is a proof for His Ruboobiyyah (Lordship) and Ilaahiyyah (Divinity and Right to Worship), He the Perfect and Most High.
And from His signs are the night and the day and the sun and the moon [41:37]
The sun and the moon: the sun is the tremedous star which gives light to the creation, as a lamp burning and shining, just as Allaah the Most High said:
And We have made it (the sun) a lamp, burning and shining. [78:13]
And the moon is a light which brightens the night-time and gives light to the pathway of the people. And from their benefits also is the well-being of the creation through its trees and its fruits and oceans. So if the sun were hidden away from the creation, then the creation would suffer harm, and many of the means of livelihood and their welfare would be corrupted and if the moon were hidden away, then likewise. The moon also brings about benefit for their fruits and their trees, along with what it contains also from awareness of reckoning (of time periods). He the Most High said:
And We made the moon a light and appointed set phases for it so that you should know the number of years and the reckoning of the months days and hours. [10:5]
And He the Most High said:
They ask you about the crescent moons, then say: They are signs to mark fixed periods of time for mankind and for the Hajj [2:189]
So the crescent moons bring benefit for awareness of time-periods and deadlines, deadlines for debts and deadlines for the waiting periods of the women, and the set times for acts of worship and fasting and Hajj, all of them are known by reckoning based upon these two lights, the sun and the moon. So the solar reckoning and the lunar reckoning contain many benefits for all of the creation.
And from those things which He has created are the seven heavens. He the Most High said:
Allaah is the One Who created seven heavens, and their like from the earth. [65:12]
Allaah the One Who created seven heavens in levels (one above the other) [67:3]
Each being above the other, the lowest heaven, then the one which follows it up until the seventh one. And above them all is the Throne of the Most Merciful, He the Perfect and Most High.
And the earths are seven just as He the Most High said:
And their like from the earth [65:12]
So they are seven levels or layers also, and every level from the levels of the seven heavens and the earths have inhabitants and occupants. And whatever planets and stars are in the heavens the sun and the moon and whatever is in the earth from created things from animals with their different types and from mountains and trees and rocks and minerals and oceans. These are from the signs of Allaah the Perfect and Most High, the creational signs, which are seen and witnessed.
He rahimahullaah said: and the proof is His saying, He the Most High:
And from His signs are the night and the day and the sun and the moon. Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them if you truly worship Him. [41:37]
And from His signs is the night: meaning from His signs which prove Lordship and His Ability and His sole right to worship to the exclusion of all else besides Him, is the night which brings darkness, and the daytime which brings light to the whole of the creation. This is from the amazing signs of Allaah, the Perfect and Most High.
So who can make the whole of the creation dark, all at once, and then make the whole of the creation bright, all at once? He is Allaah the Perfect and Most High. If all of the creation were to gather together to make one part of the earth bright, they would not be able except to make a restricted area bright, if they brought all the electrical generators which are in the world, all of them, they could not make bright except a restricted portion of the earth. As for the sun and the moon then they bring light to the whole of the earth, the night and the day follow each other in succession, and the sun and the moon likewise.
He the Most High said:
Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them, if it is He that you truly worship. [41:37]
This is a nullification of shirk: Do not prostrate to created things. Since from the greatest of the created things are the sun and the moon, and because the people of shirk, they used to worship the sun and prostrate to it, and from them were those who used to worship the moon and the stars, such as the people of Ibraaheem, they would build for them temples in the form of the stars and they would worship them. So His saying, He the Most High:
Do not prostrate to the sun [41:37]
As-Sujood means placing the forehead upon the ground in humble submission to the one who is worshipped, and it is the greatest of the types of worship, and Allaah’s Messenger sallallaahu ‘alaihi wa sallaam said:
“The closest that the servant comes to his Lord is whilst he is in prostration” [1]
[1] Reported by Muslim (482) from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu. [And the narration of Muslim has a completion at the end, “So therefore make plentiful supplication.”]
So the greatest of the types of worship is prostration upon the ground, since your face is the thing which you cherish the most, you have placed it for Allaah upon the ground, as an act of worship for Allaah and in submission before Him, He the Perfect and Most High. This is true prostration, and it is not befitting to perform it as worship except for Allaah.
As for prostrating to the sun and the moon, then it is prostration to a created thing, which does not have the right to be prostrated to. So it is not permissible to prostrate to created things, but rather prostration is only for the Creator of the created things. As for the created things, then they are just like you, something created, something managed and controlled. Would you prostrate to a created being who is incapable, just the same as you? This is not permissible. Where have the intellects gone?
Prostration is only deserved by the Creator, He the Perfect and Most High, who is not rendered incapable by anything. So prostration is the right of Allaah the Mighty and Majestic, it is not the right of the creation, no matter how great and large the created being is, it is still a created being who is weak and managed and controlled.
Do not prostrate to the sun nor to the moon, but rather prostrate to Allaah, the One Who created them, if it is He that you truly worship. [41:37]
So what is obligatory is that we do not worship except Allaah. So if you make prostration to Him and you also prostrate to other than Him, then you are not worshippers of Allaah with correct worship. Rather you are worshipping Him along with shirk, and shirk corrupts and destroys worship.
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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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 17 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
So if it is said to you, “How did you come to know of your Lord”, then say, “through His Signs and those things which He has created” 5
[5]: Shaykh Fawzan’s Explanation:
You have said, “My Lord is Allaah”, or, “My Lord is Allaah Who nurtured me with His favours”. So what is the proof that Allaah is your Lord who nurtured you with His favours? So the Shaikh brought proofs from the revelation and from the intellect as will follow. So if it is said to you, “How did you come to know of your Lord?”, because whoever claims something, then he must establish proof upon his claim:
And claims if the people do not establish proof
For them, then their people are mere claimants
Everyone who makes a claim must establish the proof for his claim, otherwise his claim will not be correct. You have said, “My Lord is Allaah who nurtured me and nurtured the whole of the creation through His favours”. What is the proof? Then say, “The proof is His Signs and those things which He has created”.
Al-Aayaat is the plural of aayah and the word aayah in the language is a sign showing something and indicating something, just as he sallallaahu ‘alaihi wa sallam said:
“The aayah (sign) of the hypocrite is in three”[1]
[1] Reported by al-Bukhaaree (33) and by Muslim (59) from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu
Meaning his sign.
His saying, “through His Signs”: meaning the Signs and the proofs which indicate Him, He the Perfect and Most High. So all of these created beings which you see, all of them were non-existent, and then Allaah produced them and created them by His Ability, He the Perfect and Most High. And from them are created beings which are constantly renewed such as plants and the newborn, and things which were not present and then they came about, and you look upon them – who is the one who created them? He is Allaah the Perfect and Most High. Do they create themselves?, did anyone from mankind create them? No-one can claim this, and no-one is able to claim it.
He the Most High said:
Or were they created without any creator, or are they themselves the creators, or did they create the heavens and the earth? Rather they do not have certain faith [52:35-36]
These things did not produce themselves, nor were they produced by others from the created beings at all, and no-one can ever create a tree or a gnat or a fly:
Those whom you call upon besides Allaah, they can never create even a fly, even if they gathered together to do it [22:73]
So this creation proves the Creator, He the Perfect and Most High, and therefore, when it was said unexpectedly to the bedouin man, “How did you come to know about your Lord?”. He responded, “The piece of camel dung proves that there is a camel, and the footprint proves that there is a man who is travelling. Does not this creation prove, the One Who is Subtle and Kind, the One Who is All-Aware?”
So when you see a footprint upon the ground, does it not prove to you that someone has walked upon this ground, if you see a piece of camel dung does it not prove to you that there are camels upon this land or that a camel has passed by? A piece of camel dung proves that there has been a camel, and a footprint prove that somebody has passed by.
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
And from His Signs are the night and the day and the sun and the moon, and from that which He has created are the seven heavens and the seven earths and whatever is within them and whatever is between them.6
[6]: Shaykh Fawzan’s Explanation:
His saying, “And from His Signs are the night and the day and the sun and the moon”: so the aayaat (Signs) are of two categories:
The first category: Ayaatun Kawniyyah, His Signs within the creation which we can see, such as the heavens and the earth and the stars and the sun and the moon and the mountains and the trees and the oceans. They are called Signs because they contain signs proving their Creator, He the Perfect and Most High, and therefore poet Abul-Ataahiyah said:
So how strange, how can the One deserving worship be disobeyed
Or how can the one who denies deny Him?
When everything contains a Sign for Him
Proving that He is One
And there is a witness for Allaah in every movement
And every stillness of the creation
How can anyone deny Allaah the Majestic and Most High and saying there is no Lord for this whole creation, and that these created beings came about without any creator. And if they did come about through a creator, then who is this creator besides Allaah the Majestic and Most High, explain to me. You will not find a creator besides Allaah the Perfect and Most High:
Or do they set up partners for Allaah who create with the like of His creation so that the creation is obscured for them. Say: Allaah is the Creator of everything and He is the One, the Overwhelming Subduer [13:16]
The second category: al-Aayaat-ul-Qur’aaniyyah, aayahs of the Qur’aan which are recited from the revelation which has been sent down to the Messenger sallallaahu ‘alaihi wa sallam, all of these prove the existence of the Lord, the Perfect and Most High, and His Perfection and His Attributes and His Names, and that He is the One deserving of worship, He alone with no partner, all of them prove that, the creational Signs and the aayahs of the Qur’aan.
The creational Signs prove their Creator, and the One Who brought them into existence and the One Who controls them. And the aayahs of the Qur’aan contain the command to worship Allaah and they contain affirmation of tawheed of Lordship and using it as a proof for tawheed of worship. And the command to worship Allaah the Perfect and Most High, all of the Qur’aan is concentrated upon this meaning and it was sent down for this meaning.
And from His Signs are the night and the day and the sun and the moon, these are from the greatest Signs of Allaah the Perfect and Most High, the dark night which covers this creation, and the bright day which brings light to this creation, so that they can go about for their work. He the Most High said:
Say: Do you see if Allaah made the night continuous upon you until the Day of Resurrection, what deity besides Allaah could bring you light? Will you not then listen?
Say: Do you see if Allaah made the day continuous upon you until the Day of Resurrection, what deity besides Allaah could bring you night-time in which you could rest? Will you not see?
And from His Mercy upon you is that He has made the night and the day so that you may rest therein and seek of His bounty and that you should be thankful. [28:71-73]
This is from the greatest of the Signs of Allaah, this night and this day. The whole time is not night and the whole of time is not day, because if that were the case then the welfare of the people would be lost and they would become fatigued.
Allaah made the night and the day to follow each other in succession for them and then the night and the day are ordered, neither of them clashes nor do they alter, upon a single ordered system which proves the wisdom of the All-Wise One, He the Perfect and Most High.
The actions of the servants and that which they make end in destruction, and they clash with each other whatever they may be and they stop working.
As for the things created by Allaah the Mighty and Majestic, then they do not become destroyed, except at the time when Allaah permits their destruction. So the night and the day continue, neither of them ceases working, whereas things made by the creation stop working and come to destruction and perish no matter how strong they are and how large they are.
So how many abandoned cars do you see and planes and ships even though they were strong and had been taken care of, yet they end in destruction and they stop working. Does the night-time stop working or does the day-time stop working? No, because its maker has full Ability and is All-Wise, He the Majestic and Most High:
The creation of Allaah who has made everything firmly and precisely. [27:88]
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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 17 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Previous Class: If it is said to you, “Who is your Lord?
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
And everything besides Allaah is a created being, and I am one of those created beings.4
[4]: Shaykh Fawzan’s Explanation:
Then the Shaikh rahimahullah, explained the manner in which this aayah is used as an evidence.
So his saying, “And everything besides Allaah is a created being, and I am one of those created beings.”: so therefore Allaah is my Lord, because Allaah is the Lord of all of the created beings and I am one of the created beings. So no-one is able to say, “I have a lord besides the Lord of the creation”, neither an unbeliever nor a Muslim. This will not be possible ever and no person with intellect will say it. This is a proof for the Ruboobiyyah (Lordship) of Allaah the Mighty and Majestic and since He is the Lord of the whole of the creation, then therefore He is the One deserving worship, and this nullifies the worship of others besides Him, He the Perfect and Most High, and therefore after it He said:
You alone do we worship and Your aid alone do we seek. [1:5]
This indicates restriction, because the fact that the governed word is brought forward, “Iyyaaka”, and the governing verb نَعْبُدُ is put back, indicates restriction. So, “You, we worship”, is different to, “we worship you”, because saying, “we worship”, this is merely affirmation. However, “You, we worship”, this includes negation and affirmation, meaning, “we do not worship anyone else besides you”. And worship will not be correct except with negation and affirmation, and it is the meaning of Laa ilaaha illallaah, for it contains negation and affirmation, a negation for the right to be worshipped from everything else besides Allaah, and affirmation of it for Allaah the Mighty and Majestic.
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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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 16
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Previous Class: These Three Fundamental Principles have Tremendous Importance
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
So if it is said to you, “Who is your Lord?”, then say, “My Lord is Allaah who nurtured me and all of the creation with His favours.” 2
[2]: Shaykh Fawzan’s Explanation:
The Shaikh rahimahullaah having explained the three fundamental principles in general terms, wanted to explain them in detail one by one, with their evidences from the Book and the Sunnah, and from Allaah’s signs within the creation, and from the intellectual evidences. And it is likewise obligatory to base creed and belief upon proofs from the Book and the Sunnah, and upon examination of the signs which Allaah has placed within the creation so that it should be firmly grounded and firmly established in the heart and so that all doubts are removed.
As for creed and beliefs based upon shubuhaat (incorrect suspicions) and upon doubts and upon sayings of the people and upon blind-following, then these will be beliefs which are short-lived and will not remain firmly established, and they will be open to being disproven and they will be open to being totally refuted.
So creed and belief and the rest of the rulings of the legislation are not established except with proofs of the Book and the Sunnah and with accepted intellectual proofs. And therefore the Shaikh rahimahullaah he quoted many proofs for these three fundamental principles, so no principle from them occurs except that he has support it with evidences and proofs about which there is certainty which repel doubts and false desires and which firmly implant the creed and belief in the heart.
His saying rahimahullaah, “So if it is said to you”: meaning if you are asked about your Lord, and this is a question which will occur, you will be indeed asked about it in this world and in the hereafter, so it is essential that you have knowledge of your Lord the Mighty and Majestic, and that you respond with the correct response based upon certainty and clear proof. So then say, “My Lord is Allaah”, this is the answer, “the One Who nurtured me and nurtured the whole of the creation with His favours.” This is using an intellectual proof.
So Ar-Rabb, the Lord the Majestic and Most High, He is the One who nurtures all of His servants with His favours and nourishes them with the provision which He gives. He creates them after they were previously nothing mentioned, they were in the wombs of their mothers, in one form of creation after another within three depths of darkness. And He causes provision to reach them, even in the wombs of their mothers, and therefore the body of the fetus develops in the womb of the mother and grows larger, because the provision from Allaah the Perfect and Most High reaches it and nourishment reaches it.
Then the soul is breathed into it so it moves and it comes to life, by the permission of Allaah. This is tarbiyyah (nurturing) in the womb. Then when it comes out, then Allaah the Perfect nurtures it with His favours giving it health and well-being and He causes the milk of its mother to flow for it, so it is nourished until it can eat food and can do without milk. Then little by little its intellect grows and its hearing and seeing develops, it develops little by little until it reaches puberty then it develops further until it reaches its full strength, until it reaches forty years old and it is at the limit of its strength.
So who is it that nourishes it from the day when He created it in the womb of its mother until it dies, who is it who nourishes it, then who is it who causes this food and this drink to be digested and absorbed in its body so that it reaches every cell and every muscle and every place in its body, who is it who makes food and drink appetizing for it, who is it who causes that to pass through and who removes what is harmful from it, who is it who does this and nurtures this human being, is it not Allaah the Perfect and Most High? This is the Lord the Perfect and Most High, the one who nurtures, He is the one who nurtured me and nurtured all of the created beings by His favours.
Everything upon the face of the earth from the realms of humans and animals and the realm of the land and the sea, from the greatest created thing to the smallest created thing upon the land and the sea, all of them are nourished by His favours and His provision. He the Most High said:
Or who is it that could give you provision if your Lord were to withold the provision which He gives to you? [67:21]
And He said:
And there is no creature upon the earth except that its provision is dependent upon Allaah and He knows its dwelling place and its resting place. [11:6]
And He said:
And how many a creature there is which does not carry its own provision. Allaah provides for it and for you. He is the All-Hearing, the All-Knowing. [29:60]
This is the Lord, the One free of all imperfections:
That is Allaah your Lord so worship Him alone. [10:3]
As for other than Allaah the Majestic and Most High, then it does not possess and have ability over anything from that, neither the idols nor anything else, no-one else possesses and has ability over granting provision, rather it is one who is provided for, it is a created being like yourself.
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
And He is the One Whom I worship and there is no other whom I worship besides Him, and the proof is His saying, He the Most High:
All praise is for Allaah the Lord of the whole of creation [1:2] 3
[3]: Shaykh Fawzan’s Explanation:
His saying, “And He is the One Whom I worship”: the Lord, the One who is like this He is the One who deserves worship from me and from other than me. Then the Shaikh also draws attention to the fact that it is not sufficient to affirm Ruboobiyyah (Allaah’s Lordship), it is not sufficient that you say, “My Lord is Allaah who nurtured me with His favours.”
This is not sufficient, you must acknowledge His right to all worship, and you must make all worship purely and sincerely for Him. And this is the difference between the person of tawheed and the person of shirk. So the person of tawheed affirms the Lordship of Allaah the Mighty and Majestic and he affirms His sole right to worship, He alone with no partner, whereas the person of shirk, he affirms the Lordship of Allaah, however he is one who associates others along with Him in his worship of Him. He associates along with Him those who do not create and do not provide provision and do not possess anything. This is the difference between the person of tawheed and the person of shirk. The person of tawheed says, “My Lord is Allaah and He is the One Whom I worship, and I have no other one whom I worship besides Him.”, whereas the person of shirk, he says, “My Lord is Allaah.” However worship with him is not solely for Allaah, so he worships along with Allaah, trees and rocks and beloved servants of Allaah and righteous people and graves. So he becomes a person of shirk, and the affirmation of Lordship does not benefit him, and it does not enter him into Islaam.
So his saying, “And He is the One Whom I worship”: meaning the Deity Whom I worship.
And his saying, “And I have no other whom I worship besides Him”: neither from the Angels nor from the Messengers nor from the righteous people nor from trees nor rocks nor anything else, I have nothing which I worship besides Him, He the Perfect and Most High. This is affirmation of tawheed with the proof, and this is an intellectual proof, and then he mentioned the textual proof the Qur’aan.
And the proof is His saying, He the Most High:
All Praise is for Allaah, the Lord and Nurturer of the whole of the creation. [1:2]
This aayah is the start of the Qur’aan in the Mus-haf (written copy of the Qur’aan), there is nothing before it except for, “In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.” And it is the conclusion of the speech of the people of Paradise, He the Most High said:
And the conclusion of their call will be that all Praise is for Allaah, the Lord of the whole of creation [10:10]
And Allaah the Majestic and Most High began this creation with this phrase.
He the Most High said:
All praise is for Allaah He Who created the heavens and the earth and made the darkness and the light. [6:1]
And He will conclude the creation with it. He the Most High said:
And judgement will be passed upon them all with justice, and judgement will be concluded by its being said that all praise is for Allaah the Lord of creation [39:75]
So He began the creation with it and He concluded with it, so it is a tremendous saying.
So His saying He the Most High, “Al-Hamd”: it is praise of the One Who is being praised along with love of Him and veneration of Him. And the, “Al-”, in, “Al-Hamd”, is to make it totally comprehensive, meaning all praise is for Allaah, it belongs to Him and He is deserving of it, so He is the One Who deserves total and unrestricted praise. As for other than him, then he can be praised in accordance with the level of the fine and good things which he does. As for total and unrestricted and complete praise then it is for Allaah the Mighty and Majestic, because favours, all of them are from Him.
And even the created being if he does something good to you, then it is from Allaah the Mighty and Majestic, He is the One Who caused this created being to do something useful for you, and He is the One Who enabled him to do good for you, so indeed praise returns to Allaah the Perfect and Most High.
And his saying, “Lillaah”: the jaar and the majroor are connected to something left unmentioned which is the predicate for the subject. So the phrase means: praise exists or is confirmed for Allaah the Mighty and Majestic.
And, “Allaah”: means, the One possessing Divinity and the right to be worshipped over the whole of His creation. And this Name, no-one else besides Him, He the Perfect can be called it, no-one can be called Allaah. Even the Pharoah, he did not say, “I am Allaah”, rather he said, “I am your Lord”. So this Name is particular to Allaah, no-one can ever be called it, and no-one has the audacity to say, “I am Allaah.”
“Rabbi”: this is a qualifying noun for Allaah’s Name, and it is in the genitive case and it is a governing noun.
“Al-‘Aalameen”: is a governed noun in the genitive case, and the sign that it is in the genitive case is the, “yaa”. Because it it joined to the sound masculine plural.
So it is clear that praise, all of it, and extolling, all of it, is for Allaah the Lord of the whole of creation.
And the world of the Angels and the world of inanimate objects and of birds and the world of beasts of prey and the world of animals and the world of insects and of ants and the many worlds or realms of creation that there are upon the land and in the sea, they are not known except to Allaah, and no-one can enumerate them except Allaah. All of them, Allaah is their Lord.
“Rabb-ul-‘Aalameen”, (the Lord of all of the creation): this cannot be applied except to Allaah the Perfect the Mighty and Majestic. It is not possible for anyone to be called, “Rabb-ul-‘Aalameen”.
So if it said, “Ar-Rabb”, (The Lord): then this cannot be used except for Allaah the Majestic and Most High, it cannot be used except for Him. As for a created being, then the term can be used restrictedly so that it is said, Rabb-ad-Daar “the master of the house”, or, “the owner of the animal”, meaning its owner and its master.
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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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 15 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
The Fourth Treatise: The Three Fundamental Principles Which it is Obligatory to Have Knowledge of.
The First Fundamental Principle: Knowledge and Awareness of Allaah, the Mighty and Majestic
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
So if it is said to you, “What are the three fundamental principles which must be known?”, then say, “The servant’s knowledge of his Lord, and his Religion, and his Prophet Muhammad sallallaahu ‘alaihi wa sallam. 1
[1]: Shaykh Fawzan’s Explanation:
His saying, “al-Usool (fundamental principles)”, this is the plural of asl which is that which something else is built upon. And the word far’ (branch or detail) is that which is built upon something else. Therefore these (matters) are called usool because other matters from the religion are built upon them. Therefore they are called usool because the matter of the religion is built upon them. And the whole of the religion pivots upon these three fundamentals.
His saying, معرِفةُ العبدِ رَبَّهُ “The servant’s knowledge of his Lord”: Rabbahu (his Lord) is in the accusative case because it is the object of ma’rifah (knowledge) because the verbal noun ma’rifah (knowledge) is attached to the active particle ‘abd (servant). And the verbal noun, if attached to something, acts in the manner of its verb according to the scholars of the Arabic grammar. So the verbal noun here is attached and acts in the manner of the verb.
His saying, “And his Religion and his Prophet”: This is joined – meaning: to the mansoob (accusative). These are the fundamentals of the religion in general, and their details will follow in the speech of the Shaykh rahimahullaah if Allaah wishes.
Why are these three fundamental principles specifically mentioned? Because they are the foundations of the religion of Islaam and because they are the matters about which the servant will be asked when he is placed in his grave. (This is) because the servant when he is placed in his grave and earth has been laid over him and the people have departed from him returning to their families, then two angels will come to him in the grave and his soul will be returned to his body and he will be given the life of the barzakh (transitional period between this life and the Hereafter); it is not a life like the life of this world. It is a life which Allaah knows best about. So they will make him sit up in his grave and they will say to him, “Who is your Lord and what is your religion and who is your prophet?”
So the believer will say, “My Lord is Allaah and my religion is Islaam and Muhammad sallallaahu ‘alaihi wa sallam is my prophet.” So it will be said to him, “How did you know that?” So he will say, “I read the Book of Allaah so I understood it and I knew.” So then a caller will call out, “My servant has spoken the Truth.” So they will lay out for him a bed from Paradise and there will open for him a door to Paradise and his grave will be extended for him as far as the eye can see and the fragrance of Paradise and its gentle breeze will come upon him. So he will look to his living place in Paradise and he will say, “O my Lord, establish the Hour so that I can return to my family and my wealth.”
As for the doubter who lived upon misgivings and doubt and lack of certainty even if he claimed to be upon Islaam, if he had doubts and misgivings about the Religion of Allaah like the munaafiq (hypocrite) he will stutter. So when they say to him, “Who is your Lord?” He will say, “I don’t know.” And when they say, “What is your Religion?” He will say, “I don’t know.” And when it is said: “Who is your Prophet?” He will say, “I don’t know. Haah, haah, I don’t know, I heard the people saying something so I said it.[1]
[1] Reported by al Bukhaaree in abridged from the hadeeth of Anas (1338) and Muslim (2870).
Meaning: that in the dunyaa (world) he would just say whatever the people said, without having eemaan – and Allaah’s refuge is sought. This hypocrite who outwardly displayed Islaam, whilst he did not believe it in his heart; rather he outwardly showed it to gain worldly benefits, so he said in the world, “My Lord is Allaah”, but he did not truly believe it; his heart denied it, and Allaah’s refuge is sought. He used to say, “My religion is Islaam”, but he did not have eemaan in Islaam; his heart denied it! He used to say, “My prophet is Muhammad sallallaahu ‘alaihi wa sallam”, but he did not truly believe in the messengership of Muhammad in his heart! Rather he said it upon his tongue only – this is the munaafiq (hypocrite). So it will be said to him: “You did not know and you did not read!” So he will be struck with an iron sledgehammer which will cause him to scream in such a manner that if men and jinn were to hear it, they would drop down dead. It will be heard by everything except for mankind; if he were to hear it he would drop down dead – meaning, he would die from terror. He will be crushed in his grave until his ribs cross over and a gate to the Fire will be opened for him and its fierce and poisonous wind will come upon him and its heat. And he will say, “O my Lord, do not establish the Hour!” This will be his life and his condition in the grave – and Allaah’s refuge is sought – because he did not give the correct answer.
And therefore a caller will call out, “My servant has lied”. So they will lay out for him a bed from the Fire and they will open for him a door to the Fire – and Allaah’s refuge is sought. So since these matters are this important it is obligatory upon us to learn them and to hold them as our creed and belief. And it is not sufficient just to learn them alone; rather we learn them and we hold them as our creed, and we have eemaan in them and we act upon them for as long as we live, hoping that Allaah makes us firm at the questioning in the grave. Allaah, the Most High, says:
Allaah makes firm those who truly believe with the firm saying in the life of this world and in the Hereafter. And Allaah misguides the disbelieving wrongdoers. And Allaah does whatever He wishes. [14:27]
So these three fundamental principles have tremendous importance, and therefore the Shaykh focused upon them in this treatise and he clarified them so that we should study them and carefully examine them and so that we should hold them as our creed and belief and act upon them hoping that Allaah should make us and you firm with the firm saying in the life of this world and in the Hereafter.
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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:
Sharh-ul-Usool-ith-Thalaathah : Lesson 15 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Previous Class: The Most Serious Thing Which Allaah Forbade is Shirk
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
And the most serious thing which He forbade is shirk
And it is to call upon other than Him along with Him.19
[19]: Shaykh Fawzan’s Explanation
This is the definition of shirk: it is to call upon other than Him along with Him – meaning that something from ‘ibaadah (worship) is directed to other than Allaah, whether it be (to) an angel from the angels or a prophet from the prophets or a righteous person from the righteous people or a building from the buildings or other than that from all the created beings. So whoever directs anything from worship to other than Allaah, then this is the greatest thing that Allaah has forbidden. This is shirk.
So know the explanation of tawheed and the explanation of shirk because there are from the people those who explain tawheed with other than its true explanation and those who explain shirk with other than its true explanation.
From the people are those who say, “Shirk is shirk with regards to Haakimiyyah (judgement and legislation)”. And this has appeared now unfortunately. Al-Hukm bi ghayri ma anzal Allaah (judging by other than that which Allaah sent down) is a type from the types of shirk called shirk-ut-Taa‘ah (shirk of obedience). There is no doubt that obeying a created being in declaring lawful that which Allaah has made forbidden or in declaring forbidden that which Allaah has made lawful, this is a type of shirk – however there is that which is more serious than it and it is worshipping other than Allaah by slaughtering and making vows and performing tawaaf (circumambulation) and calling for rescue. So what is obligatory is to warn against all shirk, not to take up something from it and to leave aside that which is worse and more dangerous than it. So shirk is not to be explained as being only shirk-ul-Haakimiyyah or shirk in political affairs. And (these people) say: “Shirk of the graves, this is just simple shirk”, meaning it is something easy. This is insolence towards Allaah, the Perfect and Most High. Shirk is the worst thing that Allaah has forbidden and it is to call upon something else besides Him along with Him. This is shirk.
And from them are those who say that, “Shirk is to have love of the dunyaa (worldly life) and to have love of wealth.”
Wealth is something which Allaah has made beloved (to people) with their natural love.
And you love wealth with immense love. [89:20]
And indeed he (man) is certainly fervent in love of khayr [100:8]
Meaning: (of) wealth.
Say: If your fathers and your children…
Up to His statement:
are more beloved to you. [9:24]
He said: ‘are more beloved to you’, and He did not criticize them for loving them (their fathers, their children, etc). Rather He criticized them for giving precedence to love of them over the love of Allaah. Love of wealth is not shirk because it is a natural love. The people have need of wealth and they love it; love of wealth is not shirk because it is (a case) of love of things which are beneficial through which the people derive benefit. However those people who say these sayings (that shirk is love of wealth) – either they are ignorant people who do not know tawheed and shirk – or otherwise they are people who deliberately turn away, wishing to turn the people away from these realities towards things which they want and purposes which they desire . And Allaah knows best about people’s intentions and goals.
So what is important is that this is not shirk; shirk is to call upon other than Allaah along with Him or to direct anything from the types of worship to other than Allaah – such as sacrifice, and making vows, and supplicating and calling for rescue and seeking aid and turning for refuge and fear and hope and other than that – this is shirk which is the greatest of sins, calling upon other than Him along with Him, He the Perfect and Most High, because ad-Du‘aa (supplication) is the greatest type of worship, just as He, the One free of all imperfections, said:
The True Call is that which is for Allaah; and those whom they call upon besides Him cannot respond to them with anything. [13:14]
And He said:
So call upon Allaah, making the religion purely and sincerely for Him even though the disbelievers detest it. [40:14]
So supplicating to other than Allaah is the shirk which Allaah and His Messenger made forbidden. As for these lesser matters which they declare shirk to be then that is not the case. However it is to be said: some of them are a part of shirk; however there is that which is more dangerous than it and more important than it because shirk is of levels, some of them are worse than others. And Allaah’s refuge is sought.
Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:
And the proof is His saying, the Most High:
And worship Allaah, and do not associate anything along with Him [4:36] 20
[20]: Shaykh Fawzan’s Explanation
His saying, “And the proof is His saying, the Most High:
And worship Allaah, and do not associate anything along with Him. [4:36]”:
We have said that the proof that the greatest thing that Allaah has commanded is tawheed is His saying:
And worship Allaah, and do not associate anything along with Him. [4:36]
Then he mentioned the rest of the rights (in the rest of the above ayah). So the fact that He began with tawheed and with the prohibition of shirk, this is a proof that tawheed is the greatest thing which Allaah has commanded because He said:
And worship Allaah..
And He followed it with His saying:
and do not associate anything along with Him. [4:36]
So this is a prohibition. He began with the command for tawheed and the prohibition from shirk. So this proves that the greatest thing that Allaah has commanded is tawheed and the worst thing that He has forbidden is shirk, because Allaah began with that. And He, the Perfect, does not begin except with the most important thing and then what is next in importance. This is the way in which the aayah is a proof.
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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:
AbdurRahman.Org 
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