O Messenger of Allah, make a ‘thāt al-anwāt’ for us like their ‘thāt al-anwāt’ – Kitāb at-Tawheed | Dawud Burbank [Audio|En]

Bismillaah

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Kitāb-ut-Tawheed : Chapter 9:
Whoever seeks Blessing through a tree,a Stone, or the like

عن أبي واقد الليثي، قال: خرجنا مع رسول الله صلى الله عليه وسلم إلى حنين ونحن حدثاء عهد بكفر، وللمشركين سدرة يعكفون عندها وينوطون بها أسلحتهم، يقال لها: ذات أنواط، فمررنا بسدرة فقلنا: يا رسول الله أجعل لنا ذات أنواط كما لهم ذات أنواط فقال رسول الله صلى الله عليه وسلم: (الله أكبر! إنها السنن، قلتم ـ والذي نفسي بيده ـ كما قالت بنو إسرائيل لموسى: (اجعل لنا إلهاً كما لهم آلهة قال إنكم قوم تجهلون)  (لتركبن سنن من كان قبلكم

(رواه الترمذي وصححه )

Abū Wāqid al-Laythī said: “We went with Allah’s Messenger to Ḥunayn while we had just recently left disbelief. The mushrikīn had a lote tree which they used to frequent and hang their swords upon. They called it thāt al-anwāt (possessor of the medals of honor). Afterward, we passed by (another) lote tree, so we said:

‘O Messenger of Allah, make a thāt al-anwāt for us like their thāt al-anwāt.’

Allah’s Messenger (صلى الله عليه وسلم) said:

«Allahu Akbar! This way that you have mentioned, by the One in whose Hand my soul is, is just like what the children of Isrā’īl asked Mūsā:

«O Mūsā! Make for us an ilahān (a god) as they have āliha (gods). He said: ‘Verily, you are a people who are behaving ignorantly.’» [Sūrah al-A’rāf (7):138]

You will follow the way of those before you.»

[Hadith Reported by at-Tirmithī no. 2181 and he graded it ḥasan ṣaḥīḥ. It is also recorded by others. Shaykh Al-Albānī graded it ṣaḥīḥ in Ṣaḥīḥ al-Jāmī’ no. 3601.]

Extracted From: Kitāb-ut-Tawheed – Dawud Burbank [Audio Series|En]
Mainly based upon Imam  AbdurRahman Al-Sadi’s explanation, which can be used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.

Kitāb at-Tawheed Book Study – https://abdurrahman.org/islamic-book-study/kitab-at-tawheed

Related Links:

Al-Lāt, Al-‘Uzza and Manāt : The Idols of Pagan Arabs – Kitāb at-Tawheed | Dawud Burbank [Audio|En]

Bismillaah

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Kitāb-ut-Tawheed : Chapter 9:
Whoever seeks Blessing through a tree,a Stone, or the like

Allah the Most Exalted said:

أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ – وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ – أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ – تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ  – إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنفُسُ ۖ وَلَقَدْ جَاءَهُم مِّن رَّبِّهِمُ الْهُدَىٰ

«Have you then considered al-Lāt, and al-‘Uzzā (two idols of the pagan Arabs)? And Manaat (another idol of the pagan Arabs), the other third? Is it for you the males and for Him the females? That indeed is a division most unfair! They are but names which you have named, you and your fathers, for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord!» [Sūrah an-Najm (53):19-23]

Extracted From: Kitāb-ut-Tawheed – Dawud Burbank [Audio Series|En]
Mainly based upon Imam  AbdurRahman Al-Sadi’s explanation, which can be used as study aid while listening to the series. In addition, Dawud Burbank rahimahullaah also explains some Points from Shaykh Uthaymeen and other Imaams as well.

Kitāb at-Tawheed Book Study – https://abdurrahman.org/islamic-book-study/kitab-at-tawheed

Related Links:

The Taaghoots are many and the heads of them are five – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 49
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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The Types of Taaghoot

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

والطواغيتُ كثيرونَ ورؤوسُهُمْ خمَسةٌ: إبليسُ لعنَهُ اللهُ، ومَنْ عُبِدَ وهو راض 

The taaghoots are many, and their heads are five:  Iblees – may Allaah’s curse be upon him. Whoever is worshipped and is pleased with that.79


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

His saying: “And the taaghoots are many and the heads of them are five.” 

The taaghoots upon whom this definition applies are: everyone who is worshipped or followed or obeyed, and they are many but their heads are five – meaning their major ones are five.

Firstly, Iblees, may Allaah’s curse be upon him – meaning: may Allaah expel him and distance him away from His Mercy on account of the fact that he refused to prostrate to Aadam and he disobeyed Allaah, the Perfect and Most High and he was proud and haughty. And He said:

قَالَ أَنَا خَيْرٌ مِّنْهُ ۖ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

And he (Iblees) said: I am better than him (Aadam), You created me from fire and You created him from clay.[38:76]

So therefore he disobeyed the command of Allaah and was haughty; therefore Allaah cursed him and He repelled him and distanced him. And he is called Iblees, it is said, because he ablasa (despaired) of Mercy – meaning he despaired of Mercy. So the mublis is one who despairs of something.

So Iblees, may Allaah’s curse be upon him, is the head of the taaghoots because he is the one who commands with worship of other than Allaah and he is the one who commands with following other than the Messenger of Allaah sallallaahu ‘alaihi wa sallam and he is the one who commands obedience to other than Allaah by declaring things to be permissible or forbidden.

So Iblees is the source of evil and he is the head of the taaghoots.

The second category (of taaghoots) is:

The one who is worshipped and he is pleased with that – meaning he is worshipped and he is pleased with the people’s worship of him. So he is a taaghoot.

As for one who is worshipped and he is not pleased with that then he does not enter into that.

For ‘Eesaa ‘alaihissalaatu wassalaam has been worshipped besides Allaah but he was not pleased with that. And his mother and ‘Uzayr and the awliyaa (beloved servants of Allaah) and the righteous people from the servants of Allaah, they are not pleased with that (worship of them). Rather they used to criticize this and fight against those who did it. So whoever is worshipped and he is not pleased with that, then he is not called a taaghoot.

And that is because when Allaah sent down His saying:

إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ

You (people of shirk) and whatever idols you worship will be fuel for the Hellfire. You will enter it. [21:98]

– the people of shirk became happy and they said, “We worship the Messiah (‘Eesaa) and we worship such and such and we worship such and such. Therefore they will be with us in the Fire.”

So Allaah, the Most High, sent down:

إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ – لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنفُسُهُمْ خَالِدُونَ

Those for whom Allaah has written that they shall be people of bliss, they shall be kept far away from it. They shall not hear even the slightest sound from it (the Fire) but rather they shall be enjoying whatever their souls desire forever. [21:101-102]

And there occurs in the other aayah that they said:

And they say: are our gods better or is he? 

Meaning: ‘Eesaa ‘alaihissalaam

Then He said:

وَقَالُوا أَآلِهَتُنَا خَيْرٌ أَمْ هُوَ ۚ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًا ۚ بَلْ هُمْ قَوْمٌ خَصِمُونَ – إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَاهُ مَثَلًا لِّبَنِي إِسْرَائِيلَ

They do not quote him as an example to you except in order to argue. Indeed they are an argumentative people; he was no more than a slave upon whom We bestowed favor and We made him an example for the Banoo Israa.eel. [43:58-59]

So he is a slave of Allaah and he was not pleased that he should be worshipped besides Allaah. Indeed Allaah sent him to criticize that:

مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ

(‘Eesaa will say on the Day of Resurrection), “I did not say to them except what You commanded me to – that you should worship Allaah alone, my Lord and your Lord. [5:117]

Therefore one who is worshipped and he is not pleased with that – he does not enter under this threat and he is not a taaghoot because he rejects and criticises that. This is because at taaghoot is one who is pleased with worship besides Allaah, the Mighty and Majestic.


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

ومَنْ دعا الناسَ إلى عبادَةِ نفسِه

 Whoever calls the people to the worship of himself.80


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

The third: “Whoever calls the people to the worship of himself”:

Such as the heads of the people of shirk, those who call the people to worship them, such as Fir’awn who said:

فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ

So he (Fir’awn) said, “I am your highest Lord.” [79:24]

And such as Namrood and such as the extreme Soofees, those who call the people to worship them, to such an extent that they give instructions to the people to worship them after they have died, so that one of them says, “When matters become very difficult for you then come to my grave” – meaning: “when affairs become difficult  for you, then you should come to my grave  and a few handfuls of earth cannot prevent you from me.”

So they counsel the people to come to their (the leaders’) graves and they promise them that they (the leaders) will carry out their needs. So whoever calls the people to worship of himself, whether whilst he is alive or dead, then he is from the heads of the taaghoots.

And likewise whoever calls the people to worship someone else besides him from the taaghoots and they are the callers to shirk, they are taaghoots, those who falsely beautify shirk for the people and they call it with other than its name, and they say, “This is a case of tawassul (seeking legitimate means to Allaah) or a case of shafaa’ah (legitimate intercession).” And they are many.

Those are taaghoots because they call the people to shirk, so they call to the worship of other than Allaah and they call that (shirk) with other than its name and they falsely adorn it for the people with doubts and falsely adorned speech. They are taaghoots. The callers to shirk are taaghoots.

And everyone who is worshipped besides Allaah and is pleased with that or calls the people to the worship of himself or calls the people to worship of other than Allaah then he is from the taaghoots; indeed he is from the heads of the taaghoots – we ask Allaah for safety and salvation.


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

ومَنِ ادَّعى شيئًا مِنْ عِلمِ الغيْبِ

Whoever claims to possess anything from the knowledge of the affairs of the hidden and unseen (al-Ghayb)81


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

The fourth one is “whoever claims to possess anything from knowledge of the hidden and unseen”.

And entering into this are the sorcerers and the astrologers and the fortunetellers and the geomancers, and everyone who claims that he possesses knowledge of the ghayb and says to the people, “Such and such will occur for you. For you, you will receive bliss or you will receive some hardship or you will have a successful marriage or you will have an unsuccessful one. Those people claim knowledge of the hidden and the unseen. And the hidden and unseen is not known except by Allaah, the Perfect and Most High.

And knowledge of the ghayb is not known except by Allaah, the Perfect and Most High.

He, the Most High, said:

قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ

Say: No one in the Heavens or the Earth knows the ghayb except Allaah. [27:65]

And He, the Most High, said:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا  – إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ

He (Allaah) is the Knower of the ghayb. He does not reveal what He has kept hidden to anyone except to one whom He is pleased with whom He has sent as a Messenger. [72:26-27]

And He, the Most High, said:

وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُّبِينٍ

And with Allaah are the keys to the ghayb; no one knows it except Him. And He knows whatever is in the land and in the ocean; and no leaf falls except that He knows of it. Nor is there any grain in the darkness of the Earth nor any fresh thing nor any dry thing except that it is written in a Clear Book. [6:59]

no one knows it except Him…

This is a limitation. So no one knows the ghayb except for Allaah or one from His Messengers to whom Allaah has revealed something from the ghayb for the benefit of Mankind and as miracle for the messenger. However he will not know the ghayb from himself. Rather he only knows from Allaah’s teaching it to him. So no one knows the ghayb except for Allaah. So whoever claims to have knowledge of the ghayb then he would be a sharer with Allaah with regards to something particular to Him, He the Perfect. Therefore, that person is a mushrik (person of shirk), he is a taaghoot, and he is a kaafir (disbeliever). And this is one of the greatest forms of apostasy from Islaam.


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

ومَنْ حكمَ بغيِر مَا أنزلَ الله

 And whoever judges by other than what Allaah sent down.82


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

The fifth one is whoever judges by other than that which Allaah sent down.

And the proof is His saying, He the Most High:

يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ

They wish to refer for judgment to the taaghoot. [4:60]

So whoever judges by other than that which Allaah sent down holding that to be permissible to do, then he will be a taaghoot.

And the person who says, “It is permissible to refer for judgment to man-made laws or to the customs of the times of Jaahiliyyah or to the customs of the tribes of the Bedouins and to leave behind the Legislation,” – he says, “This is lawful to do,” or he says, “This is equal to that which Allaah sent down.” And if he says, “It is better than that which Allaah sent down or equal to that which Allaah sent down,” or he says, “It is just permissible to do,” and he doesn’t even say, “It is equal or better,” – he just says, “It is permissible and allowed to do this”, then this person is a taaghoot. And this is by the text of the Qur’aan.

He, the Most High, said:

يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ

They wish to refer for judgment to the taaghoot. [4:60]

He was called a taaghoot because he has gone beyond his limit.

As for a person who judges by other than that which Allaah has sent down whilst he affirms that that which Allaah sent down is what is obligatory to follow and is the Truth and that anything else is false and futile and that he is judging with something futile – then this person is counted as being a kaafir who has committed al-kufr-ul-asghar (lesser kufr) which does not take a person out of the religion. However he is upon great danger, he is upon a way which may lead to kufr which takes a person out of the religion if he becomes lax about this matter.

As for one who judges by other than that which Allaah sent down, without intending to do so, rather (he does so) from ijtihaad (personal striving and deduction) and he is a person who is rightful to be performing ijtihaad from the people of fiqh, and he performs ijtihaad but he does not actually attain the judgment of Allaah and he makes a mistake in his ijtihaad, then this is forgiven for him.

He sallallaahu ‘alaihi wa sallam said:

“When the judge judges and strives and he reaches the correct conclusion, then he will receive two rewards. And when he judges and strives and reaches the incorrect conclusion, then for him there is one reward.”

[Hadith Reported by al Bukhaaree (7352) and Muslim (1716 )from the hadeeth of ‘Amr ibn al ‘Aas radiy Allaahu ‘anhu]

Because he did not deliberately commit a mistake. He was intending the Truth; he was intending conformity with the judgment of Allaah, the Mighty and Majestic. However, he was not granted the success of attaining it. So this person is counted as being excused and one who will receive reward. But it is not permissible to follow him upon the error.

So from this are the matters of ijtihaad of the jurists who have made a mistake in those matters or the striving of the judges in the courts when they strive to arrive at a ruling and they exert effort to reach the Truth. However they are not granted it. So their error is forgiven.

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:

https://abdurrahman.org/Tawheed

Rejecting at-Taaghoot, and Having Eemaan in Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 48
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


Rejecting at-Taaghoot, and Having Eemaan in Allaah

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

وافترضَ اللهُ على جميعِ العبادِ الكفرَ بالطاغوتِ والإيمانَ بالله

Allaah has made it obligatory upon all of the servants to reject at-taaghoot, and to have eemaan in Allaah.77


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

So the Shaykh rahimahullaah said, “And Allaah has made it obligatory upon all of the servants to reject at-taaghoot, and to have eemaan in Allaah…” Then he mentioned the definition of at-taaghoot.

The taaghoot has been mentioned by Allaah, the Majestic and Most High, in many aayaat. From them is His saying, He the Most High, in Soorat-ul-Baqarah:

فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

So whoever rejects at-taaghoot (everything which is worshipped besides Allaah) and believes truly in Allaah, then he has grasped the firmest handhold that will not break. And Allaah is All Hearing, All Knowing. 

Allaah is the Guardian Lord of those who truly believe; He brings them out from darkness into light. And those who disbelieve, then their supporters are at-taaghoot; they take them out from the light into darkness. They are the inhabitants of the Fire; they will remain in it forever. [2:256-257]

And there occurs in Soorat-un-Nisaa His saying, He the Most High:

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا

Will you not consider those who were given a portion of the Scripture? They believe in al jibt (the idols, soothsayers and sorcery) and in at-taaghoot. And they say to those who disbelieve that they are closer to the Truth than the believers. [4:51]

And this aayah is with regard to the Jews.

And He, the Perfect, said with regards to the hypocrites:

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ

Will you not consider those who claim that they believe in that which came down to you and in that which came down before you, wishing to refer for judgment to at taaghoot? And they were commanded to reject it. [4:60]

And there occurs in Soorat-un-Nahl that He, the Majestic and Most High, said:

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

And We sent a Messenger to every nation commanding, “Worship Allaah alone and keep away from at taaghoot.” [16:36]

At-taaghoot is derived from at tughyaan and it is to exceed the due limit. So it is said in the (‘Arabic) language, ‘the water has taghaa’ when the water raises above its level.

He, the Most High, said:

إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ

When the water taghaa (went beyond its limits) then We carried you in the Ark. [69:11]


قال ابنُ القيِّمِ رحمهُ اللهُ تعالى: معنى الطاغوت ما تجاوزَ بِهِ العبدُ حدَّهُ مِنْ معبودٍ، أو متبوعٍ، أو مطاع 

Ibn ul Qayyim, rahimahullaah ta’aala, said:

“The meaning of At-taaghoot is anyone regarding whom the servant goes beyond the due bounds, whether it is someone worshipped or followed or obeyed.” 78


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

As for the meaning of at-taaghoot in the Legislation, then it is just as ibn ul Qayyim rahimahullaah mentioned, and the author quoted him here.

At-taaghoot – whoever the servant goes beyond the due limits regarding. The servant has a due limit because he is a servant; Allaah has given him bounds which it is obligatory that he should stop at. So if he goes beyond them, then he will be a taaghoot. So whoever goes beyond the limits set by Allaah for His servants and which He has commanded them not to exceed and not to come close to, then he is a taaghoot. So if he disobeys Allaah and goes beyond His limits and goes beyond the bounds, then he is called a taaghoot because he has gone beyond the limits and exceeded the limits laid down by Allaah.

So his saying:

(At-Taaghoot) is anyone regarding whom the servant goes beyond the due bounds, whether it is someone worshipped or followed or obeyed 

This is the comprehensive definition for the taaghoot because Allaah, the Majestic and Most High, commanded that He alone be worshipped and that no partner be set up with Him. And He commanded that His Messenger sallallaahu ‘alaihi wa sallam should be followed and He commanded that He should be obeyed and that His Messenger should be obeyed with regard to that which He declared lawful and that which He declared forbidden. So whoever goes beyond this matter then he is a taaghoot.

Whoever exceeds the limit of worship which Allaah has made obligatory and which is particular to Him and which He has negated for anyone else besides Him, then (this person) worships anything else along with Allaah, then he is a taaghoot.

The mushrik (person of shirk) is a taaghoot because he has exceeded the limit with regards to worship, and has worshipped someone else along with Allaah. He has directed worship to other than the One who deserves it.

And likewise the one who is worshipped and is pleased with that (is a taaghoot). The person who is worshipped by the people and he is pleased with that and he establishes himself as a chief and as a leader upon that basis – such as Fir’awn (the Pharaoh) and an-Namrood and the shaykhs of the extreme Soofee paths, those who are worshipped by their followers and they are pleased with that, or who call the people to that, i.e. to worship them, as will follow – then this a taaghoot with regards to worship.

And his saying, “or followed”.

Allaah, the Majestic and Most High, commanded the whole of creation that they should follow Muhammad sallallaahu ‘alaihi wa sallam. So it is not permissible for anyone to follow anyone else besides him ‘alaihissalaatu wassalaam. So whoever follows other than the Messenger sallallaahu ‘alaihi wa sallam and claims that this is permissible, then he (this person) will be a taaghoot because he has followed someone other than the Messenger sall Allaahu ‘alaihi wa sallam, the one whom he was commanded to follow.

So following is specific to the Messenger sallallaahu ‘alaihi wa sallam. As for other than him from the scholars and the callers then they are followed when they follow the way of the Messenger sallallaahu ‘alaihi wa sallam. So the one who is followed in truth is the Messenger sallallaahu ‘alaihi wa sallam.

As for those (other people) then they are just conveying the message, they are followed for the truth and upon whatever they conform to with regard to the following of the Messenger sallallaahu ‘alaihi wa sallam. And wherever they are contrary to what the Messenger sallallaahu ‘alaihi wa sallam was upon, then it is not permissible to follow him.

An example of that is the shaykhs of the Soofee paths; their followers and their worshippers follow them upon other than obedience to the Messenger (sallallaahu ‘alaihi wa sallam).

Indeed they say, “We have no need for the Messenger (sallallaahu ‘alaihi wa sallam) because we take from where the Messenger (sall Allaahu ‘alaihi wa sallam) took from and we take knowledge directly from Allaah. The Messenger (sallallaahu ‘alaihi wa sallam) took from Allaah through an intermediary, via Jibreel whereas we take directly from Allaah.

And they say, “You people narrate your religion from those who have died whereas we narrate our religion from Allaah, the Perfect and Most High” because they claim that their shaykhs have a connection with Allaah and that they take knowledge from Allaah directly. They have reached this level of transgression – and Allaah’s refuge is sought – this is their way.

There is no doubt that those people are the heads of the taaghoots – and Allaah’s refuge is sought – because there is no way to Allaah, the Majestic and Most High, except through following His Messenger sallallaahu‘alaihiwasallam.

He, the Most High, said:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ  – قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ

Say (O Muhammad), “If you truly love Allaah, then follow me, then Allaah will love you and will forgive you your sins. And Allaah forgives extensively and bestows mercy. Say, “Obey Allaah and the Messenger.” So if they turn away then Allaah does not love the disbelievers. [3:31-32]

So the person who follows other than the Messenger, this person is counted as a taaghoot. And likewise the person who calls people to follow him and says to the people, “I will bring you orders directly from Allaah” – this is the greatest one of the taaghoots in existence in the world. And Allaah’s refuge is sought.

His saying, “one who is obeyed… 

Obedience is to be for Allaah and for His Messenger regarding what he declares to be lawful and what he declares to be forbidden. He, the Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

O you who believe! Obey Allaah and obey the Messenger and those in authority from amongst you. And if you dispute about anything, then refer it back to Allaah and to the Messenger, if you truly believe in Allaah and in the Last Day. That is what is best for you and is what is best in its consequences. [4:59]

So what is lawful is that which Allaah has made lawful; and that which is forbidden is that which Allaah has made forbidden. And it is not for anyone to share with Allaah in making things lawful or forbidden. And therefore Allaah passed the ruling upon those who declare things lawful or declare things forbidden or obeys one who does that – that such a person is a mushrik.

He, the Perfect and Most High, said:

فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِن كُنتُم بِآيَاتِهِ مُؤْمِنِينَ

وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ ۗ وَإِنَّ كَثِيرًا لَّيُضِلُّونَ بِأَهْوَائِهِم بِغَيْرِ عِلْمٍ ۗ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ

وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ

وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ ۗ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ

Eat from that which Allaah’s Name has been mentioned upon, if you truly believe in His Signs. And why would you not eat from that which Allaah’s Name been mentioned upon when He has made clear to you whatever has been made forbidden for you – except for that which you have a dire need of. And there are many who misguide with their desires without knowledge. Indeed your Lord knows best those who exceed the limits. And leave off outward and inward sins. Those who earn sin shall be recompensed for what they earned. And do not eat from that which Allaah’s Name is not mentioned upon, and it is sin.And the devils inspire their followers to dispute with you. And were you to obey them, then you would be people of shirk. [6:118-121]

This is because the people of Jaahiliyyah said, “Dead meat is lawful because Allaah, He is the One who slaughtered it. So it has more right to be lawful than that which you people sacrifice and slaughter.”

So Allaah, the Majestic and Most High, says (in these aayaat from Soorah al An’aam) (for us) do not eat except for that which has been slaughtered in the legislated manner and He made forbidden for you dead meat. Whereas those people say, “No, dead meat is permissible; it has more right to be lawful than that which has been slaughtered because it is you people who have slaughtered it whereas an animal which has died, then Allaah is the One who has slaughtered it.

And therefore He refuted the people of shirk and He said:

… وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ

Do not eat from that which Allaah’s Name has not been mentioned upon. And it is sin… 

Meaning: it is to exit from obedience to Allaah, the Perfect, the Mighty and Majestic.

And He said after it:

… وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ

And the devils inspire their allies… 

They say, “Dead meat, it was slaughtered by Allaah whereas the animals that you people slaughter, you have slaughtered them. So how can you hold it as lawful that which you people sacrifice and you do not regard as lawful that which Allaah has sacrificed?!

This is a false and futile argument.

And then He, the Most High, said:

وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ

And if you were to obey them, then you would be people of shirk. 

Because this is shirk with regards to obedience. Declaring something lawful and declaring something forbidden is the right of Allaah, the Majestic and Most High.

So it is not permissible for anyone to declare lawful or to declare forbidden from his own self, or to obey someone in declaring something lawful or something forbidden from his own self. And whoever does that then he is a taaghoot and he is obeying the taaghoots, those who declare things lawful and declare things forbidden besides Allaah.

This is the meaning of his saying: “Or one who is obeyed…” Meaning: obeyed in declaring things lawful and forbidden because declaring things lawful and declaring things forbidden is the right of Allaah, the Majestic and Most High; and the Messenger sallallaahu ‘alaihi wa sallam was one who conveyed from Allaah that which He made lawful and that which He made forbidden.

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:

https://abdurrahman.org/Tawheed

Do not Prostrate to the Sun nor to the Moon, but rather Prostrate to Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 18 (7:48 –  33:25)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


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:

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

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.

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ

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:

وَجَعَلْنَا سِرَاجًا وَهَّاجًا

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:

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ

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:

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ

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:

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ

Allaah is the One Who created seven heavens, and their like from the earth. [65:12]

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا

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:

الْأَرْضِ مِثْلَهُنَّ

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:

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

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:

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

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:

لَا تَسْجُدُوا لِلشَّمْسِ

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:

أقرب ما يكون العبد من ربه وهو ساجد

“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.

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

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.

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:

The Definition of Shirk – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 15 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

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

وهو دعوةُ غيرهِ معهُ

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. 

وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا

And you love wealth with immense love. [89:20]

وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ

And indeed he (man) is certainly fervent in love of khayr [100:8]

Meaning: (of) wealth.

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Say: If your fathers and your children… 

Up to His statement:

.. أَحَبَّ إِلَيْكُم

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:

لَهُ دَعْوَةُ الْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِن دُونِهِ لَا يَسْتَجِيبُونَ لَهُم بِشَيْءٍ

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:

فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ

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:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا

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:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا

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:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا

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:

وَاعْبُدُوا اللَّهَ

And worship Allaah.. 

And He followed it with His saying:

وَلَا تُشْرِكُوا بِهِ شَيْئًا

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.

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:

The Most Serious Thing Which Allaah Forbade is Shirk – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 14
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

Previous ClassThe Greatest Matter Commanded by Allaah is Tawheed

The Most Serious Thing Which Allaah Forbade is Shirk

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

وأعظمُ ما نهى عنه الشركُ 

And the most serious thing which He forbade is shirk 18


[18]: Shaykh Fawzan’s Explanation

His saying – rahimahullaah – “And the most serious thing which Allaah forbade is shirk”: This is a tremendous point of benefit because some people believe that there are things which are the worst crimes and the worst thing which Allaah has forbidden, saying, “Ribaa (usury) is the most serious of the forbidden things! Fornication is the greatest of forbidden things!” And therefore they focus upon forbidding ribaa and upon fornication and corruption of manners and behaviour. However they do not give importance to the matter of shirk and they do not warn against it and (yet) they see the people falling into it. So this is a case of tremendous ignorance of the Sharee‘ah (revealed law) of Allaah, the Perfect and Most High.

So the most serious thing which Allaah forbade is shirk, so it is more serious than usury and it is more serious than drinking alcohol and more serious than stealing and more serious than falsely devouring the wealth of the people and more serious than betting  and gambling; it is the most serious of the forbidden things. And the proof is His saying, He the Most High:

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا ۖ وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ

وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۖ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ اللَّهِ أَوْفُوا ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ

Say: Come, I will recite to you what my Lord has truly forbidden for you: Do not associate anything along with Allaah, and treat the parents well, and do not kill your children for fear of poverty; We shall provide for you and for them. And do not approach shameful sins, whether apparent or hidden, and do not kill the soul which Allaah has forbidden, except by right. This is what He has commanded you with so that you may understand. And do not approach the wealth of the orphan except in a manner which is best .. [6:151-152]

.. to the end of the aayaat.

And these aayaat are called the ten commandments.

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ

Say: Come, I will recite to you what my Lord has truly forbidden for you…

Up to His statement:

ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ

That is what He has enjoined you with so that you may understand. [6:151-152]

These forbidden acts – Allaah began them with His statement:

أَلَّا تُشْرِكُوا بِهِ شَيْئًا

Do not associate anything along with Allaah… [6:151]

So this proves that shirk is the most serious thing which Allaah has forbidden. 

And there occurs in Soorat-ul-Israa – Allaah, the Most High,said:

لَّا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَّخْذُولًا

Do not set up another object of worship along with Allaah and so become one who is blameworthy and forsaken! [17:22]

He began with a prohibition of shirk and He concluded it with a forbiddance of shirk: 

ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتُلْقَىٰ فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا

And do not set up another object of worship along with Allaah so that you are cast into Hellfire rebuked and banished! [17:39]

So this proves that it is the most serious thing that Allaah has forbidden. This proves the saying of the Shaykh, “and the greatest thing that Allaah forbade is shirk.” 

And there occurs in the authentic hadeeth that the Prophet sallallaahu ‘alaihi wa sallam was asked:

‘Which sin is greatest?’ He said, “That you set up a rival for Allaah and (yet) it is He who created you.” It was said, ‘Then which (sin)?’ He said, “That you kill your child for fear that he will consume food along with you.” It was said: ‘Then which (sin)?’ He said, “That you commit adultery with the wife of your neighbour.” [1]

[1] Reported by al-Bukhaaree (6861) and Muslim (86) from the hadeeth of ‘Abdullaah ibn Mas’ood radiyallaahu ‘anhu

And Allaah sent down the confirmation of that in His saying:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا

And (the servants of ar-Rahmaan are) those who do not call upon another deity along with Allaah and they do not kill the soul which Allaah has made forbidden except by right, and they do not commit fornication. And whoever does (these things) will receive punishment. [25:68]

So he began with shirk in his saying, “That you set up a rival for Allaah”, meaning: a partner, “and (yet) it is He who created you.” 

And he said that this is the greatest of sins because he was asked “which sin is greatest?”

So he began with shirk.

And he sallallaahu ‘alaihi wa sallam said:

“Keep away from the seven destructive sins.” So it was said, ‘What are they, O Messenger of Allaah?’ So he said, “Committing shirk with Allaah, and sorcery and killing the soul which Allaah has made forbidden, except with right.”.. to the end of the hadeeth.  [2]

[2] Reported by al Bukhaaree (2766) and Muslim (89) from the hadeeth of Aboo Hurayrah radiallaahu ‘anhu

He began it with shirk so this shows that shirk is the greatest of all sins and that is because the person of shirk will never enter Paradise.

He, the Most High, said:

إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ

Whoever makes shirk  with Allaah, then Allaah has made Paradise forbidden for him; and his abode will be the Hellfire. And the disbelieving wrongdoers will have no helper. [5:72]

Allaah will not forgive the mushrik:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

Allaah does not forgive that shirk be committed with Him and He forgives whatever is less than that to whomsoever He wishes. [4:48]

So this proves that Paradise is forbidden for the person of shirk and that Allaah will not forgive him and it proves that shirk is the greatest of all sins since all sins –  except for shirk – can be met with forgiveness:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

Allaah does not forgive that shirk be committed with Him and He forgives whatever is less than that to whomsoever He wishes. [4:48] 

So fornication and theft and drinking alcohol and taking usury  – all of it enters under al-mashee’ah (Allaah’s Wish and Will)  – if Allaah wishes, He will forgive its person and if He wishes, He will punish him.

As for shirk, then it will not be forgiven. Allaah has passed judgement that He will not forgive it. And likewise the person of sin – even if he has committed major sins which are less than shirk then Paradise will not be forbidden for him. His final destination will be Paradise.  Either Allaah will forgive him straightaway and enter him into Paradise or else he will come out of the Fire after having been punished in it and he will (then) enter into Paradise. No matter what evil and sins which are less than shirk occur from the believer then he will not despair of the Mercy of Allaah and he will not be forbidden from Paradise, and he enters under the forgiveness (of Allaah) by the Wish and Will of Allaah, the Perfect and Most High.

As for the person of shirk then he will be deprived and forbidden of all of that  – and Allaah’s refuge is sought – then this proves that shirk is the greatest of all sins. He, the Most High, said:

إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

Shirk is the greatest zulm (wrongdoing). [31:13]

And He, the Perfect, said:  

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا

And whoever commits shirk with Allaah then he has invented a tremendous sin! [4:48]

وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا

And whoever commits shirk with Allaah then he has indeed strayed far away from the True Path! [4:116]

All of this proves that shirk is the greatest of sins and since shirk is the greatest of sins then it is obligatory upon the scholars and the educated people to forbid it and to warn against it and that they do not remain silent from warning against shirk. And it is obligatory to fight jihaad against the people of shirk along with ability just as Allaah’s Messenger sallallaahu ‘alaihi wa sallam fought jihaad against them.

He, the Most High, said:

فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ

Then kill the people of shirk wherever you find them and seize them and besiege them and lie in wait for them in every ambush. [9:5]

So it is therefore obligatory to warn against shirk and to clarify it to the people so that they avoid it; this is what is obligatory.

As for remaining silent about shirk and leaving the people passionately involved in worshipping other than Allaah whilst they claim to be upon Islaam – and there is no one forbidding them and no one warning them – then the matter is very serious. There are some people who turn their attention to forbidding usury and fornication and corruption of manners; these are forbidden matters and contain corruption however shirk is more serious. So why is attention not given to forbidding shirk and warning against shirk and explaining what many people have fallen into with regards to major shirk whilst they claim to be upon Islaam?

Why is there laxity with regards to the matter of shirk and disregard of it and leaving the people to fall into it and (yet) the people of knowledge are present? Indeed they live along with those people and (yet) they remain silent with them. What is obligatory is to turn attention firstly to forbidding this tremendous danger (of shirk) which has devastated the Muslim nation. Every sin is less than it and what is obligatory is to begin with what is most important, then with what is next in importance.

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:

The Masaajid are to be for Allaah alone, so do not invoke anyone along with Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 10 : Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

And the proof is His saying, He the Most High:

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

And that masaajid (the places of prayer) are to be for Allaah alone, so do not invoke anyone along with Allaah. [72:18] 9


[9]: Shaykh Fawzan’s Explanation

Allaah is not pleased that anyone should be associated with Him, no matter who it is, and this is stated clearly in the Book and in the Sunnah, however, to one who uses the intellect and who thinks carefully, and who discards blind following and the use of false and futile excuses, and who is alert to his own benefit. And the proof that Allaah is not pleased that anyone else besides Him should be associated with Him no matter who it is, is His saying, He the Most High:

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

And that the places of prayer are to be for Allaah alone, so do not invoke anyone along with Allaah. [72:18] 

Al-Masaajid (the mosques), are the houses of Allaah and they are the places which are prepared for the Salaah (prayer) and they are the most beloved of places to Allaah, and they are houses which Allaah has commanded should be raised and in which His Name should be mentioned. Then these mosques must be made a place for the worship of Allaah alone, nothing for other than Allaah must occur within them, so graves are not to be built in them, nor tombs because the Prophet sallallaahu ‘alaihi wa sallam cursed those who did that, and he informed that this is the practice of the Jews and the Christians and he forbade us from that at the end of his life, whilst he was in the throes of death ‘alaihissalaatu wassalaam with his saying:

ألا إن من كان قبلكم كانوا يتخذون القبور مساجد

 ألا فلا تتخذوا القبور مساجد فإني أﻧﻬاكم عن ذلك

“Indeed those who came before you used to take the graves as places of prayer…”  (he said this whilst he was dying), “…Indeed do not take the graves as places of prayer, for I certainly forbid you from that.”[1]

And he sallallaahu ‘alaihi wa sallam said:

لعنة الله على اليهود والنصارى اتخذوا قبور أنبيائهم مساجد

“Allaah’s curse is upon the Jews and the Christians, they took the graves of their Prophets as places of prayer.”[2]

So the mosques, it is obligatory that they be purified from traces of shirk and idolatory and that they not be built upon the graves, nor should the dead be buried in them after they have been built, rather they should be places for the worship of Allaah alone, the prayer should be established in them, and the Name of Allaah should be mentioned in them, and the Qur’aan should be recited in them, and beneficial lessons should be established in them, and people should remain in them for worship. This is the role of the mosques.

As for having in them idols which are worshipped besides Allaah, then these are not mosques, these are shrines of shirk, even if their people call them mosques, because Allaah says:

وَأَنَّ الْمَسَاجِدَ لِلَّهِ

And that the mosques, the places of prayer, are for Allaah [72:18]

Meaning: not for anyone else besides Him. And because the mosques, they are the places where the people gather and meet, so it is obligatory that they should be pure and free of shirk and bid‘ah (innovations) and false superstitions, because the people acquire knowledge in them and worship, so if anything from shirk and false superstitions are found in the mosques, then they will be influenced by that and they will propagate it upon earth, so it is obligatory that mosques should be purified from shirk.

And the greatest of them is al-Masjid-ul-Haraam (the Sacred Mosque, in Makkaah), just as Allaah, the Majestic and Most High commanded that it should be purified, He the Most High said:

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

And remember when We showed the site for the House to Ibraaheem and commanded him, that you should not associate anything with Me, and purify My house, for those people who are performing Tawaaf and for those who are standing in prayer and performing the bowing and prostration. [22:26]

Purify it from what? Purify it from shirk, and from innovations and false superstitions, just as it is also to be purified from impurities and filthy things.

So His saying, He the Most High:

 لَا تَدْعُو

Do not call upon or invoke [72:18]

The, “laa”, is the, ‘no of prohibition’. And the, “tad‘oo”, is a present tense verb which is in the jussive form because of the prohibiting, “laa”, and the sign that it is the jussive form is the removal of the, ‘noon’. So the factor which makes it jussive is the, ‘no of prohibition’.

So do not invoke, O people, anyone along with Allaah, do not supplicate for help from anyone along with Allaah, such as saying, “O Allaah, O Muhammad”, “O Allaah, O Abd-ul-Qaadir”, or saying, “O Abd-ul-Qaadir, O Muhammad”, or the like of that, because Allaah is not pleased with that and will not accept it.

And His saying He the Most High, “ahadan”, (anyone): is in indefinite form in the context of a prohibition, so therefore it is general to everyone, no-one is excepted, neither any angel drawn close nor any prophet sent, nor any idol, nor any object of worship, nor any grave, nor any Shaikh, nor any beloved servant of Allaah, nor any living person, nor any dead person, no matter who it is.

So it is general covering everyone who is called upon besides Allaah

فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

So do not call upon, do not invoke anyone along with Allaah. [72:18]

So this aayah shows that worship will not benefit except with tawheed, and that if shirk is mixed with it, then it becomes null and void and it will be an affliction for the person. Then He the Most High said:

وَأَنَّ الْمَسَاجِدَ لِلَّهِ

And the places of prayer are for Allaah [72:18]

It is obligatory that they be built purely and sincerely, that the intention of the one building them should not be to show off or to be heard of or to be remembered as they say, or to be just Islamic antiquities, all of this is futile.

Mosques should be built for worship and with the intention of worship, and the intention in them should be purely and sincerely for Allaah the Mighty and Majestic, and also they should be built from good and pure earnings, they should not be built from forbidden earnings because they are for Allaah the Mighty and Majestic, and:

الله لا يقبل إلا طيبا

Allah does not accept except what is good and pure[3]

So the mosques are to be built from lawful spending and the intention of their builders is that it is to be done purely and sincerely seeking the Face of Allaah the Mighty and Majestic, he should not intend by building it to obtain praise from the people, or to be remembered, or for show of, or to be heard of, because building the mosques is worship and worship, it is obligatory that it should be done purely and sincerely for Allaah the Mighty and Majestic.

Footnotes

[1]  Reported by Muslim as hadeeth 532 from a hadeeth of Jundub ibn ‘Abdillaah al-Bajalee radiy Allaahu ‘anhu.

[2] Reported by al-Bukhaaree as hadeeth 435 and 436 and by Muslim as hadeeth 531 from a hadeeth of ‘Aa’ishah and of Ibn ‘Abbaas radiy Allaahu ‘anhuma.

[3]  Reported by Muslim hadeeth 1015 from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu with the wording that Allaah’s Messenger sallallaahu ‘alaihi wa sallam said, “O mankind, Allaah is Pure, He does not accept except what is good and pure.”

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:

Allaah is not pleased that anyone else should be associated with Him in worship of Him – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 09 : Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

Allaah the Perfect and Most High is not pleased that anyone else should be associated in worship with Him

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

المَسْأَلَةُ الثَّانِيَةُ:  أَنَّ اللهَ لاَ يَرْضَى أَنْ يُشْرَكَ مَعَهُ أَحَدٌ غَيرُهُ فِي عِبَادَتِهِ

The second matter: that Allaah is not pleased that anyone else should be associated with Him in worship of Him7


[7]: Shaykh Saalih Al-Fawzan’s Explanation

This matter is connected to the first matter, because the first one was an explanation of the obligation of worshipping Allaah, and of following the Messenger sallallaahu ‘alaihi wa sallam and it is the meaning of the shahaadatain (two testifications), the meaning of the testification that, ‘None has the right to be worshipped except Allaah’, and the testification that, ‘Muhammad is the Messenger of Allaah’. And the second matter is that worship, if it has shirk mixed with it, then it will not be accepted, because it is essential that worship is done purely for the Face of Allaah the Mighty and Majestic.

So therefore whoever worships Allaah, and worships something else along with Him, then the worship of him is futile or null and void. Its presence is just the same as its absence, because worship will not benefit except with ikhlaas (i.e. it is done purely for Allaah) and tawheed. So if it is mixed with shirk then it is corrupted, just as he the Most High said:

وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ

And it was revealed to you (O Muhammad) and to those Messengers who came before you, that if you associate anything with Allaah then all your deeds will be rendered null and void, and then you would certainly be from the losers. [39:65]

And the Perfect said:

وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ

And if they committed shirk (associated anything along with Allaah) then whatever deeds they had done would be rendered null and void. [6:88]

So worship is not called worship except along with tawheed, just as the salaah (prayer) is not called salaah except along with purification. So if shirk is mixed with worship, it corrupts it and nullifies it, just as is the case with purification, if it is mixed with one of those things which break the wudoo’ then that corrupts it and nullifies it, and therefore Allaah in many aayahs of the Qur’aan joins the command to worship Him and the prohibition of shirk.

He the Most High said:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا

And worship Allaah and do not associate anything along with Him [4:36]

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ

And they were not commanded except that they should worship Allaah making the religion purely and sincerely for Him, upon the true religion of tawheed, turning away from shirk. [98:5]

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ

And We did not send before you a Messenger except that We revealed to him that none has the right to be worshipped except Me so therefore worship Me alone. [21:25]

لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ

None has the right to be worshipped except Me [21:25]

This contains two matters: it contains a negation of shirk and it contains affirmation of worship for Allaah the Most High.

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ

And your Lord commanded that you should not worship except Him [17:23]

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

And We sent a Messenger to every nation, commanding worship Allaah and avoid atTaaghoot (all false objects of worship). [16:36]

So He joined between the worship of Allaah and avoiding the Taaghoot (all the false objects of worship), because the worship of Allaah will not be worship except with avoiding the Taaghoot, and that is shirk. He the Most High said:

فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا

So whoever rejects the Taaghoot and truly believes in Allaah, and that Allaah alone has the right to be worshipped, then he has clung on to the firmest hand-hold which will never break [2:256]

So truly believing in Allaah is not sufficient except with rejection of atTaaghoot, otherwise the mushrikoon (the people of shirk) they believed in Allaah, however they associated others in worship with Him:

وَمَا يُؤْمِنُ أَكْثَرُهُم بِاللَّهِ إِلَّا وَهُم مُّشْرِكُونَ

And most of them do not believe except that they associate others in their worship of Allaah [12:106]

So He the Perfect makes it clear that they had belief in Allaah, however they corrupted it with shirk (association of others in worship of Allaah), and Allaah’s refuge is sought.

This is meaning of the saying of the Shaikh (author), that whoever worshipped Allaah and obeyed the Messenger, then he may not associate anything in worship along with Allaah, because Allaah is not pleased that anything be associated with Him in His worship.

He sallallaahu ‘alaihi wa sallam said in that which he reported from his Lord, the Mighty and Majestic, Allaah the Most High said:

أنا أغنى الشركاء عن الشرك ، من عمل عملا أشرك معي فيه غيري تركته وشركه

“I am the One having no need of any association of worship. Whoever does an action in which he associates anyone else along with Me, then I will abandon him and his shirk.”[1]

[1] Reported by Muslim as a hadeeth of Aboo Huraira (radiy Allaahu ‘anhu).

So there are people who pray the salaah, and they bear witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and they do that plentifully, and they fast and they perform the Hajj. However, they make supplication to tombs, and they perform worship of Al-Hasan and Al-Husain and Al-Badawee and so-and-so and so-and-so, and they call for relief from the dead. Those people their worship is false and futile, because they have associated others with Allaah the Mighty and Majestic, they have mixed worship with shirk so their deeds are futile and nullified, until they single out Allaah the Mighty and Majestic with worship and they make worship purely for Him and they abandon the worship of everything else besides Him.

Otherwise they will be upon nothing, so it is obligatory to draw attention to this, because Allaah is not pleased that anything should be associated with Him in His worship, anyone no matter who it is. He the Perfect is not pleased that anyone should be associated with Him no matter who it may be, so that no-one should say, “I take the beloved servants of Allaah, the righteous people and the good people as intercessors. I do not worship the idols and images as they used to do in the times of ignorance. I only take these ones as intercessors, I do not worship them.” So we say to him: This was the saying of the people in the times of ignorance, they took them as intercessors with Allaah because they were righteous people and beloved servants from the beloved servants of Allaah. But Allaah is not pleased with this.

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:

The Foundation of Al-Haneefiyyah, The Religion of Ibraaheem

Bismillaah

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

Know, may Allaah grant you the ability to obey Him, that the Haneefiyyah, the religion of Ibraaheem is that you worship Allaah alone, making the Religion sincere for only Him, as Allaah says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

“And I did not create the Jinn and mankind except to worship Me.”
[Surah Adh-Dhaariyaat: 56]

So when you come to realize that Allaah created you in order to worship Him, then know that worship is not called worship unless it is accompanied by Tawheed, just as prayer is not called that unless it is accompanied by (ritual) purity. So if Shirk (mixing partners) enters into one’s worship, it ruins it, just like impurity when it enters into the (ritual) purity.

So when you come to realize that Shirk – when mixed into one’s worship – spoils it, invalidates one’s actions, and makes the person who possesses it into one who will reside eternally in the Hellfire, you will know that the most important thing that is binding upon you is to gain knowledge of that, so that perhaps Allaah may absolve you from this trap, which is ascribing partners to Allaah (i.e. Shirk) about which Allaah said:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

“Verily, Allaah does not forgive that partners be ascribed to Him in worship, but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

This can be achieved by knowing Four Rules that Allaah has mentioned in His Book.

[Explanation]

Language:

Al-Haneefiyyah comes from Haneef, which is someone that turns away from Shirk while being firmly established upon Tawheed; ahbata (invalidates) nullifies; maa doona dhaalik (what is less than that) i.e. what is less than Shirk such as sins and so on.

Explanation:

The Shaikh, may Allaah have mercy on him, began by clarifying the foundation of AlHaneefiyyah, which is the upright religion of Ibraaheem. Its basis is found in what Allaah has stated, calling the people to follow Ibraaheem:

وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا

“And who can be better in religion than one who submits his face (i.e. himself) to Allaah, while being a good-doer, and follows the Religion of Ibraaheem as a Haneef (i.e. rejecting Shirk and affirming Tawheed)?” [Surah An-Nisaa: 125]

And Allaah says:

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ

“Say (O Muhammad): ‘Truly my Lord has guided me to a Straight Path, and upright religion, the religion of Ibraaheem – Haneef – and he (i.e. Ibraaheem) was not from the polytheists.’” [Surah Al-An’aam: 161]

So its foundation is: Singling Allaah out in the worship and sincerity that is due to Him, as Allaah says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

“And I did not create the Jinn and mankind except to worship Me.”
[Surah AdhDhaariyaat: 56]

So Allaah did not create mankind except for them to worship Him. And it is not truthful to call worship by this name unless Tawheed accompanies it, since one of the conditions for its validity is that it (i.e. worship) must be done sincerely for Him alone. Similarly, it is not truthful to call prayer by this name unless (ritual) purity accompanies it, since it is a condition for its existence.

And if this is not so, then if a condition is absent this means that the thing that requires this condition will also be absent. Shirk entering and mixing into worship spoils and nullifies it, just as an impure occurrence (hadath) causes the (ritual) purity to be spoiled and nullified.

So when it becomes clear that Shirk spoils the worship once it mixes into it, causing its reward to be lost and it to return rejected to the one that performed it, as well as canceling out his deeds, as Allaah says:

وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ

“Had you committed Shirk, we would have surely cancelled out your deeds and you would have indeed been one of the losers” [Surah Az-Zumar: 65]

and that the one who falls into this Shirk by committing it deserves eternity in the Hellfire, as Allaah says in His Book:

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ الْمَصِيرُ

“And those who disbelieve and reject Our signs (i.e. verses), they are the inhabitants of the Hellfire, wherein they will reside forever – what an evil destination” [Surah At-Taghaabun: 10]

then at this point it will become clear that the most important thing that is obligated on the servant is that he know how to single Allaah out solely for worship and how to avoid Shirk.

By this, perhaps he may be set free from this satanic trap, which the Devil has set up in order to mislead the people away from their Lord and into committing Shirk with Allaah. This is the sin that Allaah does not forgive, as He says:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

“Verily, Allaah does not forgive that partners be ascribed to Him in worship (i.e. Shirk), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

And this cannot be accomplished unless one knows the following four rules, which Allaah has mentioned in His Book.

Summary:

1. The foundation of the Religion of Ibraaheem is to make one’s worship sincerely for Allaah alone and not mix partners into His worship.

2. Shirk spoils one’s worship and causes a person’s good deeds to be invalidated. And the person that commits it will reside eternally in the Hellfire.

3. The most important thing that the servant (of Allaah) is obligated to learn is knowledge of Tawheed so that he may act on it, and knowledge of Shirk so that he may avoid it.

Examination:

1. What is the foundation of the Religion of Ibraaheem and what is the proof for it?

2. Explain the effect that Shirk has on worship and what it resembles. Give an example for it?

3. What is the most important thing the servant (of Allaah) is obligated to learn and know?

Extracted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk, Al-Ibaanah book publishing [e-Book]

Related Links:

Book Study: Four Rules Regarding Shirk – Shaykh Muhammad bin AbdulWahhab

Tawheed & Shirk : https://abdurrahman.org/tawheed

The Stars Have No Control Over Anything – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 69 : Point 115
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Look into the stars sparingly, just enough to help you to know the times of the prayer. And turn away from whatever besides that, since it invites to apostasy 

[Souncloud Audio Link

Narrated Zaid bin Khalid Al-Juhani: The Prophet (ﷺ) led us in the Fajr prayer at Hudaibiya after a rainy night. On completion of the prayer, he faced the people and said, “Do you know what your Lord has said (revealed)?” The people replied, “Allah and His Apostle know better.” He said, “Allah has said,

‘In this morning some of my slaves remained as true believers and some became non-believers; whoever said that the rain was due to the Blessings and the Mercy of Allah had belief in Me and he disbelieves in the stars, and whoever said that it rained because of a particular star had no belief in Me but believes in that star.’ “

[Al-Bukhari] [Muhsin Khan’s Translation]

Qatadah (radi Allaahu anhu) said,

“These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.”

Ibn Jarir and Ibn Abi Hatim both recorded this statement.

[Tafseer Ibn Kathir] [Dar-us-Salam English Publication]

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Related Links:

Exaggeration of the Qadiriyyah Tariqah (Sufi order) – The Permanent Committee

Fatwa no. 1304

Q: The questioner would like to be given a general idea about the Qadiriyyah Tariqah (Sufi order). He read one of the Qadiriyyah books: “Al-Fiyudat Al-Rabbaniyyah fi Al-Ma’athir wa Al-Awrad Al-Qadiriyyah”, and saw a poem including some of the claims and feats performed by the shaykh of this Tariqah. He asks if what is said in this poem is true or untrue. The questioner sent the poem along with his question to ask for a general Fatwa (legal opinion issued by a qualified Muslim scholar) on it.

A: The poem that was sent by the questioner shows that the one who wrote it was ignorant, as the things that he ascribes to himself are Kufr (disbelief) and misguidance. He claims that all the scholars’ knowledge has been derived from his knowledge and is part of him. He also claims that the Servants’ behavior is according to what he legislates for them and that he would be able to close the Fire due to his greatness, except for a prior pledge taken from the Prophet. He says he can help those of his Murid (students) who are loyal to him and save them from ordeals, protect them in this world and in the Hereafter, secure them from fear, and be with them at the Mizan (the Scales for weighing deeds) on the Day of Resurrection.

These are false claims, and could only be said by someone who is ignorant and does not know his own ability. Comprehensive knowledge is possessed by Allah Alone, as are the matters related to the Hereafter, and He Alone has control over them; not an angel, a prophet, or a pious person. Allah commanded His Messenger, who was the best of His Creation, to recite to the Ummah (nation) His Words:

Say (O Muhammad صلى الله عليه وسلم): “I possess no power over benefit or harm to myself except as Allâh wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” (Surah Al-A`raf, 7: 188)

And He (Exalted be He) says:

“Say: “It is not in my power to cause you harm, or to bring you to the Right Path.” (Surah Al-Jinn, 72: 21)

“Say (O Muhammad صلى الله عليه وسلم): “None can protect me from Allâh’s punishment (if I were to disobey Him), nor can I find refuge except in Him.” (Surah Al-Jinn, 72: 22)

The Prophet (peace be upon him) told those closest to him to save themselves and their children from Allah’s Punishment through having Iman (Faith) in Him (Glorified be He) and by acting according to His Shari`ah (laws). He also told them that Allah is not in need of them and that Adam, Nuh (Noah), Ibrahim (Abraham) and `Isa (Jesus) will be saying on the Day of Resurrection, “Myself, myself!” So how can a shaykh of the Qadiriyyah Tariqah or anyone else created by Allah save their followers, protect those who are loyal to them, and come with them when their deeds are being weighed on the Day of Resurrection? And how could he close the gates of Hell by his greatness? This is a manifest fabrication and clear Kufr regarding the Shari`ah of the Lord of the Worlds.

The author of this poem has been excessive in his exaggeration and has overstepped the boundaries of the senses,the intellect, and the Shari`ah, when he claims that he was in the light of Muhammad before the existence of creation, and that he witnessed the meeting of friends, i.e. when Jibril (Gabriel) met with Muhammad (peace be upon them both); he was with Nuh (peace be upon him) in the ark and witnessed the flood; he was with Ibrahim (peace be upon him) when he was thrown to the fire and saw how the fire cooled due to his Du`a’ (supplication); he was with Isma`il (Ishmael) and that the ram was only sent except by his generosity; he was with Ya`qub (Jacob, peace be upon him) when his sight was taken away and that his eyes were only cured with his spit; he was the one who settled Idris (Enoch, peace be upon him) in Jannah (Paradise); he was with Musa (Moses, peace be upon him) when he talked to his Lord and that Musa’s stick was taken from his stick; he was with `Isa (peace be upon him) in the cradle; and that it was he who gave Dawud (David) his beautiful voice for recitation. He also makes even more obscene claims than these, as he claims that he is Allah in three verses of his poem, the clearest of which is:

I am the one, the only, and the great one in himself,
I am the describer and the described; the shaykh of the Tariqah.

May Allah be Exalted and Glorified from this great exceeding of the bounds; is there anything worse than this sheer Kufr? May Allah protect us from it!

Dear questioner, may Allah turn you away from this evil you heard and make you feel no need to study the detailed history and biography of the Qadiriyyah, and what is in this poem by the shaykh of this Tariqah in terms of falsehood, Kufr, and exaggeration. Exert yourself instead to learn the truth from the Book of Allah(Exalted be He), the Sunnah of His Prophet (peace be upon him), and the explanations of the Salaf (pious predecessors) from among the Sahabah (Companions) and their followers of the Qur’an and the Sahih (authentic) Sunnah. We believe that Shaykh `Abdul-Qadir Al-Jilany, to whom this Tariqah is ascribed, is as innocent of what is in this poem as the wolf was innocent of the blood of Yaqub’s son. His followers tell many lies about him and ascribe to him that which he is innocent of.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Mani`
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.net

The Denial of any partner for Allaah will not be complete except by negating three types of shirk – Shyakh Albani | Dawud Burbank [Audio|En]

Aqeedah Tahawiyyah : Lesson 02

[Point 2] نقول في توحيد الله معتقدين بتوفيق الله‏:‏ إن الله واحدٌ لا شريك له‏.‏

 We say with regard to the tawheed of Allaah, holding as our creed and belief, due to the tawfeeq (guidance, correctness) granted by Allaah, that: Allaah is One, having no partner

https://soundcloud.com/abdurrahmanorg/the-denial-of-any-partner-for-allaah-will-not-be-complete-except-by-negating-3-types-of-shirk

[1] Translator’s Side Point: Shaykh Al-Albaanee rahimahullaah says regarding the last phrase “having no partner” – denial of any partner for Allaah the Most High will not be complete except by negating/denying three types of shirk.

Firstly: By denying shirk in Allaah’s Lordship; which is to believe that there is another creator along with Allaah, He the Perfect and Most High, as is the belief of the Magians – those who say that evil has a creator besides Allaah the Perfect. And this type of shirk is something very rare in this Ummah and all praise is for Allaah, even though the saying of the Mu`tazilah is very close to it – their saying that evil is the creation of the person; and this fact is indicated by the saying of the Prophet sallAllaahu `alayhi wa sallam,

القدرية مجوس هذه الأمة

The Qadariyyah are the Magians of this Ummah…” the hadeeth.

Secondly: It is shirk with regard to worship; which is, that a person worships someone along with Allaah – someone from the prophets or the righteous such as calling upon them for relief and calling upon them at times of hardship and so on. And this, regretfully, is present a great deal in this Ummah. And the major part of responsibility for it is borne by those shaykhs who support this type of shirk by giving it the name of tawassul (drawing closer to Allaah) calling it by other than its name!

Thirdly: Shirk with regard to Allaah’s Attributes; which is, that a person describes someone from the creation of Allaah the Most High, with some of the attributes which are particular to Allaah the Mighty and Majestic. Such as, claiming that people have knowledge of the hidden and unseen for example; and this type is widespread amongst many of the Soofees and those who are influenced by them.  For example, those who praise the Prophet sallAllaahu `alayhi wa sallam with exaggerated praise like the one who said about him in a line of poetry: “From your generosity came about the whole world and whatever it contains and from your knowledge is the knowledge of the Preserved Tablet and the knowledge of everything the Pen has written.”

So from this has come the misguidance of those dajjaals – those who claim that the see the Messenger sallAllaahu `alayhi wa sallam today whilst they are awake and that they ask him about things which are hidden – things about the secrets of the souls of people they associate with. Whereas, the Messenger sallAllaahu `alayhi wa sallam did not know such things even when he was alive; rather, he was told to say:

If I knew the hidden and unseen then I could have increased greatly in good and harm would not have touched me. (Sooratul-A`raaf (7), aayah 188)

So how could he know that after his death and after he passed on to the highest company of angels?!

So these three types of shirk, whoever negates/denies them from Allaah in his tawheed of Him and he singles out Allaah in His Self and His worship and His Attributes, then that person is the muwahhid (the person of tawheed) who is covered by the virtues particular to the people of tawheed. And whoever commits something from that shirk then to him is directed the like of the saying of Allaah the Most High,

If you commit shirk then (all of) your deeds will be rendered null and void and you will from the losers. (Sooratuz-Zumar (39), aayah 65)

So preserve this point because it is the most important thing in `aqeedah. So, there is no surprise in the fact that the author began with it. And whoever wishes to see further details then let him refer back to the explanation of this book and the books of the Shuyookhul-Islaam Ibn Taymiyyah and Ibnul-Qayyim and Ibn `Abdil -Wahhaab and others, and those who followed upon their way.

[Source: Shaykh Al-Albaanee’s العقيدة الطحاوية – شرح وتعليق – explanation of point 2]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Fearing Others Besides Allah – Shaykh Abdur-Rahman Ibn Hasan Ali-Shaykh

Title: Fearing Others Besides Allah
Original Title: فتح المجيد
Original Author: ‘Abdur-Raḥmān Ibn Ḥasan Āli-Shaykh
Translator: Abu az-Zubayr Harrison ( hafidhahullaah)

Contents:

The First Verse: That is only Satan who frightens (you) of his supporters
The Types of Fearing Others Besides Allah
The Second Verse: The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day
The Third Verse: “And of mankind are some who say, “We believe in Allah,” but if they are made to suffer for the sake of Allah…”
The Ḥadīth: “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people.”

The First Verse:

Allah (تعالى ) says:

That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers. [1]

Fear is one of the most dignified and important religious principles. Fear of Allah summarizes all forms of worship which must be made solely and sincerely for Allah.

Allah says (about His messengers):

And they, from fearing Him, are frightened. [2]

And He (تعالى ) says (about the angels):

They fear their Lord above them.[3]

And He (تعالى ) says (about the believers):

But whoever has feared standing before his Lord will have two gardens.[4]

And:

So fear only Me.[5]

And Allah says:

So do not fear people, but fear Me. [6]

There are many verses in the Quran similar to these.

Fear of other than Allah can be divided into three types.

1. The first type of fear is an inward, spiritual fear. This type is the religious fear one has of other than Allah such as fearing idols and false gods, being afraid that they may afflict him with something he dislikes. An example is the verse in which Allah narrated that the people of Prophet Hūd said to him:

“We only say that some of our gods have possessed you with evil.” He said, “Indeed, I call Allah to witness, and you witness yourselves, that I am free from whatever you associate with Allah.” [7]

Allah also says about this type of fear:

And they threaten you with those (they worship) other than Him. [8]

This is exactly the same type of fear those who worship grave inhabitants have as well as idol worshippers; such people fear these false gods. They threaten the people who believe only in Allah with the punishment of such false deities when the believers criticize their misplaced worship, encouraging them to instead sincerely worship Allah alone. This type of fear completely invalidates tawḥīd – the worship of Allah alone.

2. The second type of fearing others besides Allah is when one chooses not to do what he is religiously obligated to do out of fear of other people. This type of fear is impermissible and it is a form of associating others with Allah which contradicts complete tawḥīd. And it is this type of fear for which the opening verse was revealed; Allah (تعالى ) says:

Those to whom hypocrites said, “The people have certainly gathered against you, so fear them.” But it (only) increased them in faith and they said, “Sufficient for us is Allah and (He is) the best disposer of affairs.” So they returned with favor from Allah and bounty, no harm having touched them. They pursued the pleasure of Allah, and Allah is the possessor of great bounty. That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers. [9]

Similarly, in a ḥadīth

Allah (تعالى ) will ask a worshipper on the Day of Resurrection, “What prevented you, when you saw some wrongdoing, from changing it?” The person will answer, “My Lord, the fear of people.” He will say, “I was more deserving that you fear Me.” [10]

3. The third type of fearing others besides Allah is the natural fear. It is the instinctive fear of an enemy, a wild animal, or similar things. There is nothing wrong with this type of fear as Allah (تعالى ) said relaying the story of Prophet Mūsá ( عليه السلام) :

So he escaped it (the city), fearful and anticipating (apprehension). He said, “My Lord, save me from the wrongdoing people.” [11]

As for the meaning of “That is only Satan who frightens (you) of his supporters” in the opening verse,12 it means he tries to make you afraid of his allies. And as for “So do not fear them, but fear Me”, this is a commandment from Allah (تعالى ) to believers that they must not fear others besides Him. It is an order that they should limit their emotion of fear to Allah alone, fearing none other. This is the complete sincerity and devotion Allah requires from his worshippers and with which He is pleased. So when they ensure their fear is for none other than Allah, as well as all other aspects of worship, He will in return give them what they hope for and keep them safe and secure from the fears of this life and the hereafter as He (تعالى ) says:

Is Allah not sufficient for His servant? And yet they threaten you with other than Him.[13]

The great scholar Ibn al-Qayyim ( رحمه الله  تعالى ) said:

Part of the plot of the enemy of Allah is that he tries to frighten believers with his soldiers and supporters. He does so in order that the believers will be too scared to oppose and strive against them, too scared to encourage his supporters to do good or forbid them from doing evil. As such, Allah, the Most High, informs us that this is all part of the plot and deception of Satan and his intimidation and frightening (of believers). Yet He has forbidden us from fearing them by saying—and this is the interpretation of most interpreters—that Satan is only trying to make the believers scared of his supporters. Qatādah says, “He (Satan) makes them (his supporters) seem greater, more significant in the believer’s hearts.” So whenever a worshipper’s faith in Allah becomes stronger, the fear of Satan’s supporters becomes less, and when his faith weakens, his fear of them becomes greater. Therefore, this verse shows that sincerity in fear is one of the conditions of complete faith.

The Second Verse

Allah (تعالى ) says:

The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give charity and fear none other besides Allah. It is expected that those will be of the rightly guided.[14]

Here, Allah tells us the mosques of Allah are to be maintained only by people of faith in Allah and the last day (the Day of Judgment). They are those who both believe with their hearts and worship with their limbs, and they make their fear sincerely and exclusively for Allah and no other. For these, He has confirmed the maintenance of places of worship after He forbade it for those who worship others besides Him. This is because the establishment and care of such places of worship is to be done with obedience (to Allah) and righteous actions. As for one who worships other than Allah, even if he were to perform a seemingly righteous action:

Their deeds are like a mirage in a desert which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before him. [15]

Or:

Their deeds are like ashes which the wind blows forcefully on a stormy day.[16]

Considering that, true goodness does not result from such action or person. So places of worship, the mosques, should be maintained and populated with only true faith, the most dignified of which is tawḥīd and righteous deeds free of all forms of deficiency such as the worship of other than Allah and unfounded religious innovation. All of that is included in the meaning of the word “faith” (īmān) according to mainstream Muslims who follow the Sunnah.

About “and (they) fear none other besides Allah” in the verse, Ibn ‘Aṭiyyah says,

“It means the type of fear which is based on honor, worship, and obedience. And while it may be inevitable that people are afraid of worldly dangers, they must ultimately fear the decree and control of Allah alone regarding (the consequences) of such worldly dangers.”

Ibn al-Qayyim ( رحمه الله ) says,

“Fear is worship of the heart, and it is not fitting to be given to others besides Allah, similar to repentance, love, reliance, hope, and other aspects of worship of the heart.”

As for “It is expected that those will be of the rightly guided”, Ibn Abī Ṭalḥah reported that Ibn ‘Abbās ( رضي الله عنه ) ماsaid, “He is saying, ‘They are the rightly guided.’ Any time the Arabic word ‘( عَسَىasá – “perhaps,” “it is expected,” etc.) is used in the Quran, it means it is something destined to happen.” [17]

The Third Verse

Allah (تعالى ) says:

And of mankind are some who say, “We believe in Allah.” But if they are made to suffer for the sake of Allah, they consider the trial of mankind as (if it were equal to) the punishment of Allah. [18]

Ibn Kathīr ( رحمه الله ) says:

Allah (تعالى ) informs us about the characteristics of some people who dishonestly claim to believe, but their belief is only with their tongues and not firm in their hearts. For such people, when a trial or tribulation comes to them in this life, they believe it is from the resentment and wrath of Allah and then leave Islam. Ibn ‘Abbās ( رضي الله عنه ما ) said, “It becomes a tribulation from which he leaves his religion when harmed for the sake of Allah.”

Ibn al-Qayyim ( رحمه الله ) says:

When people are sent a messenger, they become one of two types of individuals: those who respond, “I believe,” and those who do not. Those who refuse continue on with their sin and disbelief. As for he who says he believes, he is then tested by his Lord with trial and affliction; the affliction is only a test however. This is to distinguish the truthful from the untruthful. As for those who do not believe (in the messenger), he should not think that Allah is incapable (of testing him), or that he will escape from Him. As a consequence, whoever believes in the messengers and obeys them, the messengers’ enemies will begin to show enmity toward him and afflict him with whatever will harm him (in this life). And those who neither believe in the messengers nor obey them, they will be recompensed in this life and in the hereafter and will still eventually experience what harms them. Yet their harm is greater and more lasting than that experienced in life by the messenger’s followers.

So even though every soul will experience some type of harm, whether it believes or refuses belief, a believer is hurt in this life only as a trial for him then he will be rewarded for it both in this life and in the hereafter. But he who refuses to believe, he may experience his delight in this life, again only as a trial for him, then he experiences a permanent harm and everlasting pain (in the hereafter).

Everyone must live among others and people have their own ideas and plans. People want other individuals to agree and conform to them in their plans. If one does not agree with them, choosing instead to contradict them, they seek to harm and punish him. Even if he were to conform to them, he would still be harmed, sometimes by the very people he agrees with, sometimes by others. For example, if a person of religion who is conscientious of Allah is among sinful or oppressive people, he may feel he has no way of escaping their wickedness and oppression except by either agreeing and conforming to what they are upon or at least by remaining silent regarding their evil. Were he to support them or remain silent, he may save himself from their evil and tribulations. But they will then have gained influence and power over him, humiliating him and perhaps harming him with affliction even greater than he had feared had he criticized them and differed from them. Even if he were safe from them, he may simply be humiliated and harmed by other than them.

The solution is to remember what the Mother of the Believers, ‘Āishah ( رضي الله عنها ), said to Muā’wiyah ( رضي الله عنه ): Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.” [19]

So when Allah guides an individual, inspiring within him His guidance and saving him from the evil of his own soul, such a person would refuse to support and agree with others in sinful acts. He would patiently bear whatever enmity they show him for it. He will then have his reward in this life and the hereafter as did the messengers and their followers.

Allah (تعالى ) then informs us about those who enter the faith without true insight. When he is harmed for the sake of Allah, he considers the tribulation of people—and it is the hurt he feels from them and their hatred which the messengers and their followers always experience from those who oppose them—he makes such tribulation of people, by his fleeing from it and avoiding whatever upsets them, equal to the punishment of Allah from which believers should more rightfully flee with true faith.

True believers with complete insight, however, flee from the punishment of Allah toward belief in Him. They bear patiently with whatever temporary harm they may suffer (from people) for Him, harm from which they will soon escape. But the other individual (who refuses to differ from sinful people), from his weak insight and unclear understanding of faith, flees from the harm of those who oppose the messengers toward agreeing with them and following them. In doing so, he flees from the punishment of people and into the punishment of Allah. He equates the harm of people, by his action of fleeing from it in what angers Allah, with the punishment of Allah. How unbefitting it is that he seeks safety and refuge (from people’s harm) in the scorching fire, running away from the pain of an hour to the pain of eternity.

Also in this verse is a refutation of the Murjiah Karrāmiyah sect (who claim that merely expressing faith with the tongue is sufficient to be saved). This is because such peoples’ statement, “We believe in Allah,” as mentioned in the verse, did not benefit them when they refused to patiently bear the harm of those who would hurt them for the sake of Allah. So proclaiming faith alone is of no benefit without actions. True religious faith of any person is only correct when it combines three aspects: belief in the heart and its actions (emotions in accordance with faith), statements with the tongue, and actions with the limbs. That is the position of all mainstream Muslims who follow the Sunnah, past and present, and Allah (سبحانه وتعالى) knows best.

Such action (conforming to sinfulness, refusing to differ from it) is a form of flattering the creation despite the truth, and the only one saved from such action is one whom Allah saves.

The Ḥadīth

‘Āishah ( رضي الله عنه ) reported that Allah’s messenger (صلّى الله عليه وسلّم ) said:

“Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.” [20]

Ibn Ḥibbān recorded this ḥadīth with that wording and al-Tirmidhī recorded it by way of a man from Medina who said that Mu’āwiyah ( رضي الله عنه ) wrote to ‘Āishah ( رضي الله عنها) : “Write and advise me but be concise.” She replied, greeting him with “Peace be on you,” then wrote that she heard the messenger of Allah (صلّى الله عليه وسلّم ) say, “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, Allah will entrust him to people.”

The scholar of Islam (Ibn Taymiyyah) says:

‘Āishah wrote this ḥadīth to Mu’āwiyah and it has been reported from her in a marfū’ form [21] that she said, “Whoever seeks the pleasure of Allah by angering people, Allah will suffice him regarding people. And whoever seeks the pleasure of people by angering Allah, they will not protect him from Allah in any way.” That is the marfū’ form.

It has also been reported in a mawqūf form [22] that she said, “Whoever pleases Allah at the expense of angering people, Allah will be pleased with him and cause people to be pleased with him too. But whoever pleases people at the expense of angering Allah, He will make those who praise him revert back to criticizing him.”

This is the greatest understanding of religion. Whoever seeks to please Allah, even if it means angering people, he has rightfully feared Allah and has become His righteous worshipper. Allah in return assumes the responsibility of protecting the righteous and He is sufficient for his worshipper.

And whoever fears Allah, He will make a way for him to get out (from every difficulty), and He will provide him from (sources) he could never imagine.[23]

Allah will certainly suffice him from having to rely on people. As for trying to please all people, that is impossible anyway.

As for, “seeking the pleasure of people by angering Allah,” in doing this, the person gives preference to people’s acceptance and happiness over that of Allah. This happens when the honor and respect for Allah and His greatness has not settled in his heart. If it had, it would have prevented him from seeking to gain the pleasure of the creation by gaining the anger of his creator, his Lord, and owner – the very One who controls all hearts, removes all difficulties, and forgives all sins. Based on this, such a choice (preferring to please people by angering Allah) is a form of associating others in worship with Allah because he considers pleasing the creation a higher priority than pleasing Allah. He seeks to get closer to creation by way of displeasing Allah. And no one is saved from this except one whom Allah saves and for whom He gives the success of truly knowing Him. This is attained by knowing what befits Allah by believing in His characteristics and rejecting any false notions which reduce His perfection and knowing tawḥīd of His lordship and sole right to worship. With Allah alone is success.

Ibn Rajab ( رحمه الله ) said:

If one realizes that anyone of creation on earth—and the earth is merely dirt—is himself (created) from dirt, then why would someone give preference to obeying someone from dirt over obeying the Lord of lords? How can he please dirt by angering the Owner, the Bestower? That is certainly an amazing thing.

In this ḥadīth, there is a severe reprimand for whoever fears people, preferring their acceptance and pleasure over Allah. And perhaps his punishment for doing so may even be a test or affliction in his religion—we seek refuge with Allah from that—as He says:

So He punished them with hypocrisy in their hearts until the day they will meet Him because they failed Allah in what they promised Him and because they used to lie. [24]

Footnotes:

[1] The Quran, Sūrah Āli ‘Imrān, 3:175
[2] Sūrah al-Anbiyā, 21:28
[3] Sūrah al-Naḥl, 16:50
[4] Sūrah al-Raḥmān, 55:46
[5] Sūrah al-Naḥl, 16:51
[6] Sūrah al-Māidah, 5:44
[7] Sūrah Hūd, 11:54
[8] Sūrah al-Zumar, 39:36
[9] Sūrah Āli ‘Imrān, 3:173-175
[10] Recorded by Aḥmad (3/27, 29, 77), Ibn Ḥibbān (1845), Ibn Mājah (4017), and others. Shaykh ‘Abdul ‘Azīz Ibn Bāz said it is authentic in his checking of Fatḥ al-Majīd. Shaykh Nāṣir al-Dīn al-Albānī said the similar narration of Ibn Mājah is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3244).
[11] Sūrah al-Qaṣaṣ, 28:21
[12] The verse again (Sūrah Āli ‘Imrān, 3:175):
“إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ ”
That is only Satan who frightens (you) of his supporters. So do not fear them, but fear Me, if you are indeed believers.
[13] Sūrah al-Zumar, 39:36
[14] Sūrah al-Tawbah, 9:18
[15] Sūrah al-Nūr, 24:39
[16] Sūrah al-Nūr, 24:39
[17] Shaykh ‘Abdul ‘Azīz Ibn Bāz noted in his checking of Fatḥ al-Majīd that Ibn Kathīr mentioned that Ibn ‘Abbās also said, “It is similar to the verse in which Allah says to his prophet ( ): صلّى الله عليه وسلّم”It is expected that your Lord will resurrect you to a praised station” (Sūrah al-Isrá,17:79) and this refers to his intercession.” Muhammad Ibn Isḥāq Ibn Yassār said, “‘( عَسَىasá) mentioned in the Quran is truth from Allah.”
[18] Sūrah al-‘Ankabūt, 29:10
[19] This ḥadīth is recorded by al-Tirmidhī and the explanation will come on pg.14 of this article.
[20] Recorded by Ibn Ḥibbān (1542 – )مواردand al-Tirmidhī (2414) and al-Albānī said it is authentic in Ṣaḥīḥ Sunan alTirmidhī (1967).
[21] Muḥammad Ibn Ṣaliḥ al-‘Uthaymīn explains in his booklet Muṣṭalaḥ al-Ḥadīth that a marfū’ narration is one in which is either explicitly attributed to the prophet ( ) صلّى الله عليه وسلّمor considered to be attributed to him based on other ruling factors.
[22] Ibn al-‘Uthaymīn explains also in Muṣṭalaḥ al-Ḥadīth that a mawqūf narration is one that is attributed only to the narrating companion and not raised to the status of being attributed to the prophet ( .) صلّى الله عليه وسلّم
[23] Sūrah al-Ṭalāq, 65:2,3
[24] Sūrah al-Ṭawbah, 9:77

PS: The Arabic verses and hadith  are not posted in this article, please refer to PDF for the same.

[Download Original PDF]

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Wearing a Copper/Brass Bracelet for Curing Rheumatism – Imam Ibn Baz

Ibn Baz Fatwas – (Part No. 1; Page No. 206,207)

Copper bracelets [1]

[1]This is another answer to a question about copper bracelets made to cure rheumatism

From `Abdul-`Aziz ibn `Abdullah ibn Baz to my honorable brother, may Allah safeguard you.

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you).

I have received your noble letter, may Allah be pleased with you. I have also reviewed the enclosed documents on the properties of the copper bracelet recently made to cure rheumatism. I have considered the whole matter more than once and discussed it with a number of university lecturers. We exchanged opinions on the juristic ruling on the copper bracelet in question, but there were different opinions on the matter; some regard it permissible as it has properties of curing rheumatism, whereas others see that it is better not to wear it, on the ground that wearing it is like the practice of the people of Jahiliyyah (pre-Islamic time of ignorance), who used to wear copper amulets and bracelets, thinking that they were a cure for many diseases and a reason for the safety of the person wearing them against envy.

`Uqbah ibn `Amir (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:

Anyone who wears an amulet, Allah will not fulfill their need, and anyone who wears a seashell, Allah will not give them peace. [1]

According to another narration:

Anyone who hangs an amulet has committed Shirk (associating others with Allah in His Divinity or worship). [2]

Imran ibn Al-Husayn (may Allah be pleased with him and his father) also narrated:

The Prophet (peace be upon him) saw a man with a brass bracelet on his hand. He (peace be upon him) asked him, ‘What is this?’ The man replied, ‘A protection from weakness.’ He (peace be upon him) said, ‘Cast it off, for verily it will only increase your weakness; and if you die wearing it, you will never succeed.’ [3]

According to another Hadith:

The Prophet (peace be upon him) in one of his journeys sent a messenger to check the camels of the caravan, and ordered the cutting of all string necklaces hung around the necks of the camels which were thought by the people of Jahiliyyah to benefit and protect their camels.

These Hadiths and others show that a Muslim must not wear amulets, bracelets, strings, bones, beads or other things that are used by some people to prevent or remove evil.

In my opinion, it is better not to wear or use this copper bracelet to block any means to Shirk, and to not let the heart be attached to such things, and to direct Muslims with their hearts toward Allah Alone trustingly and confidently, and to restrict oneself to lawful means that are indisputably permissible. Surely, what Allah has made lawful and accessible is sufficient and dispenses with any need for what is forbidden.

The Prophet (peace be upon him) is authentically reported to have said:

Anyone who guards themselves against doubtful matters keeps their religion and honor blameless, and anyone who indulges in doubtful matters indulges in unlawful matters, just as a shepherd who pastures his animals around a sanctuary will soon (transgress upon it and) pasture them in it. [4]

He (peace be upon him) also said:

Leave what causes you doubt and turn to what does not cause you doubt. [5]

Undoubtedly, wearing a copper bracelet is similar to what was practiced by the people of Jahiliyyah. Wearing it constitutes either a prohibited matter of Shirk or a means leading to Shirk or at least a doubtful matter.

Therefore, it is better for a Muslim not to wear it and resort to lawful medical treatment. This is the opinion that seems correct to a group of scholars, shaykhs, and myself as well with regard to this issue.

We ask Allah (Exalted be He) to guide you and us to what pleases Him, grant us good understanding of His Religion, and protect us against all that opposes His Laws. Indeed, He is Able to do all things. May Allah safeguard you. As-salamu `alaykum.

Footnotes:

[1] Ahmad ibn Hanbal, Musnad, vol. 4, p. 154.

[2] Ahmad ibn Hanbal, Musnad, vol. 4, p. 156.

[3] Ibn Majah, Sunan, Book on medicine, no. 3531; Ahmad ibn Hanbal, Musnad, vol. 4, p. 445.

[4] Al-Bukhari, Sahih, Book on faith, no. 52; Muslim, Sahih, Book on sharecropping, no. 1599; Al-Nasa’y, Sunan, Book on transactions, no. 4453; Ibn Majah, Sunan, Book on trials, no. 3984; and Ahmad Ibn Hanbal, Musnad, vol. 4, p. 270.

[5] Al-Tirmidhy, Sunan, Book on Resurrection, heart-softening narrations, and piety, no. 2518; Al-Nasa’y, Sunan, Book on drinks, no. 5711; Ahmad ibn Hanbal, Musnad, vol. 1, p. 200; and Al-Darimy, Sunan, Book on transactions, no. 2532.

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Excessive Praise of the Righteous – Dr. Saleh As Saleh [Audio|En]

Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

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Posted from Audio SeriesThe Beneficial Sayings on The Book of Tawheed

Audio Sourcehttp://understand-islam.net

Allah , says:

“Oh, you People of the Book! Commit not excesses in your religion, nor say of Allah anything but the truth. The Messiah, `Eisa, the son of Maryam is no more than a Messenger of Allah, and His Word, which He bestowed upon Maryam, and a Spirit proceeding from Him: So believe in Allah and His Messengers. Say not “Three”-desist: It will be better for you: For Allah is one God, glory be to Him [Far exalted is He] above having a son. To him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs” (Qur’an 4:171)

It is reported on the authority of `Umar (ra) that the Messenger of Allah (may Peace Be Upon Him) said:

“Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.”

Narrated by Bukhari.

The Messenger of Allah (may Peace Be Upon Him) said:

“Beware of exaggerated praise, for it was only this which led those before you to destruction.” 

Narrated by Ahmad, An-Nassa’I and Ibn Majah

Al-Bukhari and Muslim report that `Aa`ishah said: “When the Messenger of Allah (may Peace Be Upon Him) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said:

“May Allah curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.”

Requesting Forgiveness from the Prophet صلى الله عليه و سلم ? – Abbas Abu Yahya

هـل نـسـتـغـفـر النبي؟

Translated & Compiled By Abbas Abu Yahya

What has been said about the Ayaah:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

1 – Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘From the people there are those who interpret the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>> [Nisa: 64]

They say : ‘If we seek forgiveness from the Messenger after his death then we are of the status of those who sought forgiveness from amongst the Companions.’  However, with this statement they oppose the Ijmaa (consensus) of the Companions and those who succeeded them with goodness and the rest of the Muslims, since not a single one of them sought from the Prophet –sallAllaahu alayhi wa sallam– after his death that he intercede for them. Nor did they ask him anything and not a single one of the Imams mentioned this in their books.’

[Majmoo al-Fatawa 1/190]

2 – Shaykh Allaama Saddeeq Hasan Khan (d. 1307 A.H.) said about this Ayaah :

‘This ‘visiting/coming to the Prophet’ is specific to his  –sallAllaahu alayhi wa sallam–  life time, and this does not mean that ‘this visiting /coming to’ is to  the enlightened place where he is buried after his death  –sallAllaahu alayhi wa sallam.  What indicates to this is what is mentioned in this Ayaah, as is affirmed in the book: ‘Saarim al-Munky’. This is why none from the Salaf of the Ummahand their Imams, not from  the Companions, Successors, nor from those who followed them in goodness ever took this extreme possibility [of seeking forgiveness from the Prophet –sallAllaahu alayhi wa sallam– after his death.]

[Fath al-Bayan fee Maqasid al-Qur’aan 2/315]

3 – Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr said:

‘As for the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then this Ayaah is in regard to the Munafiqeen, this becomes clear from what preceded this Ayaah and what came after it. ‘Coming to’ the Prophet  –sallAllaahu alayhi wa sallam– is specific to, in his lifetime. What is established in ‘Saheeh al-Bukhari’ from the Hadeeth of ‘Aeysha –Radhi Allaahu anha–that when she said: ‘O my head is hurting!’ The Messenger of Allaah –sallAllaahu alayhi wa sallam– said to her:

ذَاكِ لَوْ كَانَ وَأَنَا حَىٌّ، فَأَسْتَغْفِرُ لَكِ، وَأَدْعُو لَكِ

‘If you die and I am alive then I will seek forgiveness for you and I will pray for you. . . ‘

If the Prophet –sallAllaahu alayhi wa sallam– was to seek forgiveness for anyone after his death then there would not have been a difference between him dying before her or her dying before him. Some of the people of Bida’ claim that which is much more than that, which is that the Prophet  –sallAllaahu alayhi wa sallam– brought his hand out of the grave and shook hands with one of the followers of the people of Bida’. What clearly invalidates this, is that the likes of this never occurred for the Companions –Radhi Allaahu anhum– and they are the best of this Ummah.  The Prophet  –sallAllaahu alayhi wa sallam– said :

أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَأَوَّلُ مَنْ يَنْشَقُّ عَنْهُ الْقَبْرُ وَأَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ

‘I am the leader of the son of Adam on the Day of Judgement and I am the first for whom the grave will be opened and I am the first to intercede and the first to be interceded.’ [Muslim] And this opening of the grave will be when the resurrection takes place. Allaah Ta’ala said :

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ

<< Then (again), surely, you will be resurrected on the Day of Resurrection. >>[al-Muminun : 16]

[Butlaan Qisatay by AbdurRahmaan al-Umaysaan p.179-180]

Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr also said:

‘As for the saying of Allaah -Tabarak wa Ta’ala:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then the intent is not approaching his grave  –sallAllaahu alayhi wa sallam– after his death, but rather the intent is come to him during his lifetime  –sallAllaahu alayhi wa sallam– just as the Companions–Radhi Allaahu anhum– understood it.  I clarified this is in a booklet called ‘The Importance of Tawheed al-Eebaadah’ (p.69) where I said:

‘The inmates of graves are visited and Dua is sought for them and they are not supplicated to. Allaah is requested for them and nothing is requested from them, not Dua’ nor cure nor to achieve benefit nor to repel harm. Since this is indeed requested from Allaah, Allaah -Subhanahu wa Ta’ala- is the One Who is supplicated to and to have hope in. Dua is made for anyone other than Allaah and is not supplicated to, the proof for this is that the Companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to request from him to make Dua during his lifetime and he would make Dua for them. After his death  –sallAllaahu alayhi wa sallam–  during his life of the Barzakeeyah they would not go to his grave  –sallAllaahu alayhi wa sallam–  and requested Dua from him. This is why  when the drought occurred at the time of Umar –Radhi Allaahu anha– he requested Dua for rain from al-Abbas–Radhi Allaahu anha– and Umar requested him to make Dua’.

Indeed Bukhari collected in his book from Anas that Umar bin al-Khattab used to request Dua for rain from al-Abbas bin AbdulMuttalib, if there was a drought and he would say: ‘O Allaah indeed we used to come closer to You (make Tawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You [Allaah] would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So if the request for Dua from the Prophet  –sallAllaahu alayhi wa sallam– after his death was permissible Umar –Radhi Allaahu anha– would not have turned away from it and requested Al-Abbas to make Dua’ for rain.

[al-Eedhah wa Tibyeen fee Hukm al-Isteeghatha bil Amwaat wal Ghaibeen Page 33-34 ]

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He is not an Angel, he doesn’t have the Treasures and he doesn’t know the unseen – Ibn Taimiyyah

Neither Wealthy, Nor Knowledge of the Unseen, Nor an Angel
By Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah -Rahimullaah-

Translated By Abbas Abu Yahya

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ

<<Say (O Muhammad): “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.”>> [Soorah Ana’am : 50]

Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘Indeed the Messenger –sallAllaahu alayhi wa sallam– was ordered to free himself from claiming these three things with Allaah’s statement << Say : ‘I don’t tell you that with me are the treasures of Allaah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.’ >> This is also what Nuh -alayhi as-Salam- said and he was the first of the main Messengers, the first Messenger [1] whom Allaah Ta’ala sent to the people of the earth. Here, too now, is the seal of the Messengers and the seal of the main Messengers and they have both freed themselves from this claim. This is because people sometimes seek knowledge of the unseen from the Messenger–sallAllaahu alayhi wa sallam, as in the saying of Allaah:

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ

<< They say: “When will this promise (i.e. the Day of Resurrection) come to pass? if you are telling the truth.” >> [Mulk:25]

And

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي

<< They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). >> [al-Aa’raaf: 187]

Also they sometimes seek this knowledge to be persuaded of the truth, as in the saying of Allaah :

وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا () أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا () أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا () أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا

<< And they say: “We shall not believe in you, until you cause a spring to gush forth from the earth for us; “Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly; “Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allaah and the angels before (us) face to face; “Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read.” Say : “Glorified (and Exalted) be my Lord (Allaah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?”>> [al-Israa: 90-93]

Sometimes, they would regard the human need a Messenger had as shameful, as in the saying of Allaah :

وَقَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا () أَوْ يُلْقَى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا

<< And they say: “Why does this Messenger eat food, and walk about in the markets (like ourselves). Why is not an angel sent down to him to be a warner with him? “Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat?” >> [Furqan : 7]

Therefore, Allaah ordered the Messenger to inform them that he neither knew the unseen, nor did he possess the treasures of Allaah, nor was he an Angel who was not in need of eating or wealth. Rather, he was a follower of what was revealed to him, following that which was revealed to him is the Deen, which is obedience to Allaah and he was commanded to worship Him with knowledge and actions, both inward and outward. A person attains from those three things, according to the amount Allaah Ta’ala gives him. He learns from him what He has taught him and has ability according to what Allaah gives him the capability to do, and he suffices himself with that which Allaah enriched him with in matters which would otherwise oppose general practices or the practice of the majority of the people.’

[Majmoo 11/312-313]

[1] T.N. Adam -alayhi as-Salam was the first Prophet & Nuh -alayhi as-Salam – was the first Messenger.

Day 6 – Bite Size Ramadan – 1437 A.H. – Miraath Publications

Posted from: https://followingthesunnah.wordpress.com

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The Difference Between Lesser and Greater Shirk – Shaykh Uthaimin

Translator: Mikail ibn Mahboob Ariff حفظه الله

Question:

Esteemed Shaikh, what is the guiding principle with regard to the difference between texts concerning greater and lesser shirk?

Answer:

This [is a] question a lot of people ask about, saying: what is the difference between lesser shirk and greater shirk?

Greater shirk is that which, when it takes place from a person, he leaves the religion [of Islam, becoming a disbeliever]; lesser is that which is less than that.

So directing worship to other than Allāh is greater shirk, and revering [any of] creation as Allāh is due reverence, such that one [of creation] is given a right of divine lordship or revered as the Creator is revered, is greater shirk.

And whatever is less than that is lesser shirk, for example: the issue of swearing by other than Allāh is lesser shirk as an initial assumption. However, if there were in the heart of the one swearing, that the one he swore by was like Allāh, it becomes greater shirk.

So the guiding principle is that whatever the Shāri‘ [the One who lays down Islāmic law] calls shirk [that] does not [at the same time] take [one] out of the religion, is lesser shirk, [while] that which takes [one] out of the religion is greater shirk.

And another question [still] remains for us: what is it that takes [one] out of the religion? And what is it that does not take [one] out?

This depends on the given text, so whoever gives one of creation a right that is only for the Creator, then this is greater shirk, and whatever is less than that is lesser shirk.

I will give you an example: If a person respects his father greatly–every time he comes, he kisses his hand or kisses his forehead; sets his sandals down before him [to wear] and brings the car close to him [to save him having to walk]–this is showing great respect.

If he were to come to another person and did the same for him as he had done for his father, then this [person] has put other than his father [on] the same [level] as his father.

However, had he only presented [this person other than his father] sandals [for him to wear], would he then be treating this other one as one equal to his father? Of course not.

http://tasfiyah.com/ibn-uthaimin-the-difference-between-lesser-and-greater-shirk-2/

Wearing Ring, Twine or the like for Protection is Shirk – Dr. Saleh-As-Saleh [Audio|En]

Kitaab ut Tawheed – 20- Ch 07 – Wearing Rings For Protection Is Shirk

Posted from: The Beneficial Saying on The Book of Tawheed
Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah,
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

The below is posted from the book by dar-us-salam

CHAPTER No: 7

To wear a Ring, Twine, or anything similar to them for prevention or lifting of Harm or Affliction, is an act of Shirk

Allah the Almighty said:

“Say: Tell me then, the things that you invoke besides Allah, -if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy? Say: Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust.” (39:38)

Imran bin Husain (May Allah be pleased with him) narrated:

The Prophet (May the peace and blessing of Allah be upon him) once saw a man with a brass ring on his hand and asked him, “What is this?” The man replied, “To overcome the weakness of old age.” He said, “Remove it, for, it can only add to your weakness. Should death overtake you while you are wearing it, you would never succeed.”

[This Hadith was recorded by Ahmad (bin Hanbal) (May Allah be pleased with him) with a good chain of narrators.]

He also recorded a Marfu’ Hadith; Uqbah bin Aamir (May Allah be pleased with him) narrated that Prophet Muhammad (May the peace and blessing of Allah be upon him) said:

“Whoever wears talisman or an amulet would never see his wish fulfilled by Allah. And whoever hangs a sea shell would never get peace and rest.”

In an another version the Prophet (May the peace and blessing of Allah be upon him) is reported to have said:

“Whoever wears a talisman has committed Shirk (polytheism).”

Ibn Abi Hatim reported about Hudhaifah (May Allah be pleased with him):

He saw a man with a piece of twine on his hand (as a protection or cure from fever) so he cut the twine and read the verse: “Most of them believe in Allah and still practise Shirk (polytheism).” (12: 106)