The Great Importance Given to the ’Aqeedah in the Madinan Period – Shaykh Rabee | Dawud Burbank

Bismillaah

The Great Importance Given to the ’Aqeedah in the Madinan Period

After Allaah’s Messenger (صلّى الله عليه وسلّم)  and his Companions migrated to al-Madeenah, and the Islamic state was established through the efforts of the Muhaajirs and the Ansaar, and upon the foundation of tawheed, then the greatest importance continued to be given to tawheed. The Aayaat of the Qur’aan continued to be sent down with it, and the directions and the orders of the Prophet (صلّى الله عليه وسلّم)  revolved around it.


(1) Allaah’s Messenger (صلّى الله عليه وسلّم)  did not suffice even with all this. Rather he used to take pledge of allegiance from the greater Companions, not to mention the others, upon it from time to time. Whenever the opportunity arose, he would take their pledge of allegiance upon it. Allaah, the Most High, says,

يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

When the Believing women come to give you their pledge that they will not associate anything in worship with Allaah; nor steal; nor commit fornication; nor kill their children; nor attribute to their husbands children which are not theirs; nor disobey you, O Muhammad (صلّى الله عليه وسلّم), in that which is good and commanded by Allaah; (and not wail over the dead), then accept their pledge and ask Allaah to forgive them. Indeed Allaah forgives those who repent to Him and is Most Merciful to them.[1]  Soorah al-Mumtahinah (60):12

Even though this Aayah is with regard to the women’s pledge, Allaah’s Messenger (صلّى الله عليه وسلّم)  also used to take pledge from the men upon its contents.

From ’Ubaadah ibn as-Saamit, radiyallaahu ‘anhu, who said,

“Allaah’s Messenger (صلّى الله عليه وسلّم) was in an assembly (of his Companions) and said, ‘Swear allegiance to me with the pledge that you will not associate anything in worship with Allaah, and that you will not steal, nor commit fornication, nor kill your children, (and upon the Aayah which was taken as a pledge from the women [60:12]). So whoever fulfills this pledge from you, then he will be rewarded by Allaah. And whoever falls into sin with any of that and is punished for it, then it is an expiation for it. And whoever falls into any of these sins and Allaah conceals his sin, then it is up to Allaah: if He wills He may forgive him, and if He wills He may punish him.’” [2]

Also Ibn Katheer quotes a large number of ahaadeeth that Allaah’s Messenger (صلّى الله عليه وسلّم)  used to take pledge from the women upon that which this Aayah contains.[3] From these ahaadeeth is that of ’Aa’ishah; the hadeeth of Umayyah bint Ruqayqah;[4] the hadeeth of Umm ’Atiyyah;[5] the hadeeth of Salmaa bint Qays, one of the maternal aunts of the Messenger (صلّى الله عليه وسلّم) ;[6) and the hadeeth of Raa’itah bint Sufyaan al-Khuzaa’iyyah.[7] Then he (i.e. Ibn Katheer) said, “And Allaah’s Messenger (صلّى الله عليه وسلّم)  used to take this pledge from the women repeatedly.” Then he quoted the hadeeth of Ibn ’Abbaas,[8] and other ahaadeeth.

He also used to take this pledge repeatedly from the men. This is indicated by the hadeeth of ’Ubaadah ibn as-Saamit which has preceded, and also by the hadeeth of ’Auf ibn Maalik al-Ashja’ee, radiyallaahu ‘anhu, who said,

“We were with Allaah’s Messenger (صلّى الله عليه وسلّم)  and numbered nine, eight or seven people, so he said, ‘Will you not give your pledge to Allaah’s Messenger?’ So we said, ‘We have already given you our pledge, O Messenger of Allaah!’ Then he said, ‘Will you not give your pledge to Allaah’s Messenger?’ So we stretched out our hands and said, ‘We will indeed give you our pledge, O Messenger of Allaah, but what will our pledge be?’ He said, ‘That you will worship Allaah and not worship anything else besides Him; the five obligatory Prayers; that you obey (and he said a word quietly); and that you do not ask the people for anything.’ So I have as a result seen some of those people, their whip would fall down from their hand (while riding) and he would not ask anyone to pick it up for him.” [9]


(2) He (صلّى الله عليه وسلّم)  used to send callers, teachers, judges and governors, to kings and tyrants, and to various areas, calling to tawheed. From Anas, radiyallaahu ’anhu, the servant of Allaah’s Messenger (صلّى الله عليه وسلّم) ,

“The Prophet of Allaah (صلّى الله عليه وسلّم)  sent letters to Kisraa (Chosroes), and Caesar, and the Najaashee (Negus) and to every tyrant ruler calling them to Allaah. And this Negus was not the one whom the Prophet (صلّى الله عليه وسلّم)  prayed Funeral Prayer for.”[10]

This point is shown very clearly by the text of his letter to the Caesar, and that his purpose was to call to tawheed. Its text is:

“In the Name of Allaah, the Most Merciful, the Bestower of Mercy.

From Muhammad, the Slave of Allaah and His Messenger, to Hiraql, the Emperor of the Byzantines.

Peace and safety are for those who follow the Guidance. To proceed. I invite you with the call of Islaam. Accept Islaam and you will be safe, and Allaah will grant you a double reward. But if you turn your back upon it, then you will carry the burdens of the sins of your subjects.”[11]

And he (صلّى الله عليه وسلّم)  said, “Whoever calls to guidance then there is for him a reward similar to the reward of those who follow him, nothing being reduced from their reward. And whoever calls to misguidance, then there is a burden of sin upon him similar to the sin of those who follow him, nothing being reduced from their sins.”

“O People of the Book, come to a word of justice between us, that we will single Allaah out with all worship and will not worship anything besides Him and disassociate ourselves from everything that is worshipped besides Him. Nor will we take one another as lords besides Allaah by obeying one another in that which involves disobedience to Allaah. So if they turn away, then say, ‘Bear witness that we are Muslims, submitting to Allaah and making our worship purely and sincerely for Him and not worshipping anything else besides Him.’”[12]

When the letter reached the Caesar he sent for Aboo Sufyaan ibn Harb and some riders of Quraysh. They were at that time trading in the area of Palestine/Syria, and were within the time of the truce period agreed between Allaah’s Messenger (صلّى الله عليه وسلّم)  and the unbelievers of Quraysh. So they came to Caesar at Jerusalem and he asked Aboo Sufyaan a number of questions. From them was that he asked, “What does he (i.e. Muhammad (صلّى الله عليه وسلّم) ) command you?” Aboo Sufyaan said, “I replied, ‘He says, “Worship Allaah alone and do not worship anything else besides Him and abandon the saying of your fathers. He orders prayer, truthfulness, chastity and joining ties of relationship.”’”[13]


(3) Furthermore he used to organise armies to fight Jihaad in the path of Allaah in order to establish and raise high the word of tawheed,

“He who fights in order that Allaah’s Word is the highest then he is the one who is fighting in the Path of Allaah.”

From Buraydah ibn al-Husayyib, radiyallaahu ’anhu, who said, “When Allaah’s Messenger (صلّى الله عليه وسلّم)  appointed the chief of a raiding party or an army, he used to counsel him to have taqwaa of Allaah concerning himself and with regard to good treatment of the Muslims with him, and he said, ‘When you meet your enemy from the mushriks then call them to accept one of three things, whichever of them they agree to, then accept it and leave them alone:

(i) Invite them to accept Islaam. If they accept that then accept it from them, and leave them alone. Invite them in that case to leave their homes and to migrate to the land of the Muhaajirs…

(ii) But if they refuse (to accept Islaam), then ask them to pay the jizya tax. If they agree to that then accept that from them and leave them alone.

(iii) But if they refuse then seek the aid of Allaah and fight them. And if you besiege a fortified place and they ask you to allow them to surrender upon the judgement of Allaah, then do not allow them to surrender upon that since you do not know what Allaah’s judgement concerning them is. Rather allow them to surrender in accordance with what you judge in the matter. Then decide as you wish concerning them.’”[14]

Like the hadeeth of Buraydah is the hadeeth of an-Nu’maan ibn Muqarrin al-Muzanee, radiyallaahu ’anhu, which is indicated by Muslim, Aboo Daawood and Ibn Maajah, who all said, “’Alqamah said: I narrated it to Muqaatil ibn Hayyaan. He said: Muslim ibn Haysam narrated to me, from an-Nu’maan ibn Muqarrin from the Prophet (صلّى الله عليه وسلّم)  with its like.


(4) Furthermore he (صلّى الله عليه وسلّم)  sent Mu’aadh to Yemen as a Governor, a judge and a teacher. Allaah’s Messenger (صلّى الله عليه وسلّم)  said to him,

“You are a going to a people from the People of the Book, so let the first thing you call them to be the testification that none has the right to be worshipped except Allaah, (and in a narration: that they should single Allaah out with all worship), and I am the Messenger of Allaah. So if they obey you in that, then inform them that Allaah has made five Prayers obligatory upon them in each day and night. So if they obey you in that, then inform them that Allaah has obligated upon them a charity which is to be taken from their rich and given to their poor. If they obey you in that, then beware of taking the best parts of their wealth, and beware of the supplication of the oppressed, because there is no screen between it and Allaah.”[15]

There is no doubt that he used to give this same advice to all the callers, governors and judges whom he sent out.


(5) Jihaad was prescribed for the establishment of tawheed and to purify the earth from the scourge of shirk.

Allaah, the Most High, says:

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ ۖ فَإِنِ انتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ

“Fight the Mushriks until there remains no worship of anything besides Allaah, and all worship is for Allaah alone and His religion is uppermost. So if they desist from shirk and enter into Islaam then let there be no transgression except those that worship others along with Allaah” [16]  [Soorah al-Baqarah (2):193]

Ibn Jareer (at-Tabaree), rahimahullaah, said in his Tafseer (2/194-195):

“Allaah, the Most High, says to His Prophet (صلّى الله عليه وسلّم),  Meaning: “so that there is no shirk with Allaah, and no one besides Him is worshipped; and worship of the idols, false gods and those set up as rivals is extinguished. And worship and obedience is for Allaah alone to the exclusion of idols and images… Qataadah said, ‘So that there is no shirk.’ He quotes his chain of narration with this explanation from Qataadah, Mujaahid, as-Suddee and Ibn ‘Abbaas. He said, ‘What is meant by Deen (religion) which Allaah mentions in this place is: Worship and obedience to Allaah in what He orders and forbids.’ He said, ‘With this meaning there occurs the saying of al-A’shee: He caused the (tribes of) ar-Ribaab to submit and become obedient when they hated obedience – Achieving it through continual fighting and attacks.’

Then he quoted his chain of narration of ar-Rabee’ who said concerning,  Meaning: “Until none but Allaah is worshipped,” which is the meaning of laa ilaaha illallaah (none has the right to be worshipped except Allaah). That is what Allaah’s Messenger (صلّى الله عليه وسلّم)  fought for and called to.”

From Aboo Hurayrah, radiyallaahu ‘anhu, who said that Allaah’s Messenger (صلّى الله عليه وسلّم)  said,

“I have been ordered to fight the people until they say laa ilaaha illallaah (none has the right to be worshipped except Allaah). So whoever says: laa ilaaha illallaah, then his wealth and his person is safe from me, except due to any right of it, and his reckoning is with Allaah.”[17]

Also the Chief of the Believers ‘Umar, radiyallaahu ‘anhu, said to Aboo Bakr, the Khaleefah of Allaah’s Messenger (صلّى الله عليه وسلّم) , when he resolved to fight the apostates and also those with them who refused to hand over the zakaat, ’Umar, radiyallaahu ‘anhu, said, “How can you fight those people when Allaah’s Messenger (صلّى الله عليه وسلّم)  said, ‘I have been ordered to fight the people until they testify that none has the right to be worshipped except Allaah, so whoever says this then his wealth and his person are safe from me except due to any right of it, and his reckoning is with Allaah.’” So Aboo Bakr, radiyallaahu ‘anhu, said, “By Allaah, I will fight those who seek to separate between the Prayer and the zakaat. Indeed the Zakaat is a right due upon wealth. By Allaah, were they to hold a single young goat from me which they used to pay to Allaah’s Messenger (صلّى الله عليه وسلّم) , I would fight them for it.”[18]

From Jaabir ibn ’Abdillaah, radiyallaahu ’anhumaa, who said that Allaah’s Messenger (صلّى الله عليه وسلّم)  said,

“I have been ordered to fight the people until they say, ‘None has the right to be worshipped except Allaah.’ So when they say that none has the right to be worshipped except Allaah then their blood and their property are safe from me except due to a right pertaining to it, and their reckoning is with Allaah.”

Then he recited, 

فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ  لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ

Indeed We have only sent you, O Muhammad (صلّى الله عليه وسلّم), as an admonisher to them. You are not to force them to believe against their will.”  [Soorah al-Ghaashiyah (88):21-22] [19][20]

From Ibn ‘Umar, radiyallaahu ‘anhumaa, who said that Allaah’s Messenger (صلّى الله عليه وسلّم)  said,

“I have been ordered to fight the people until they bear witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and they establish the Prayer, and pay the zakaat. So if they do that then their blood and their wealth are safe from me except due to its right, and their reckoning is with Allaah.”[21]

So it may be noticed that the ahaadeeth of ’Umar, Aboo Bakr, Aboo Hurayrah and Jaabir are restricted to mentioning the matter of tawheed and do not mention the other matters. So perhaps the reason for this is the very great concern which the Messenger (صلّى الله عليه وسلّم)  gave to this matter so that he would mention it to them time after time on its own, as an indication of its greatness and importance. Also because of the fact that he (صلّى الله عليه وسلّم)  realised that they understood that all the other affairs of Islaam follow on from it, and are required by it and are from its rights, particularly the pillars of Islaam and eemaan.

I say, because of the fact that Allaah’s Messenger (صلّى الله عليه وسلّم)  often used to mention only that which related to ‘aqeedah, ‘Umar used this saying as an evidence. Then the reply of Aboo Bakr to support his stance, was to make a direct analogy between the Zakaat and the Prayer, “By Allaah, I will fight anyone who makes a difference between the Prayer and the Zakaat…” So if he knew the narration as it was reported by Ibn ’Umar he would have used that as a clear and decisive proof.

Also if ’Umar knew of the narration as reported by his son he would not have raised any objection to the saying of Aboo Bakr. Then if those present at the time, included Aboo Hurayrah, knew the naration of Ibn ’Umar, then they would have mentioned it to the two Shaykhs.[22] So perhaps the reason behind this was indeed as we have said, the great importance which the Messenger (صلّى الله عليه وسلّم)  gave to ’aqeedah, and his propogation of it, and the frequency with which he spoke about it.

Then also because the most prominent and most important aspect of the teachings which the Prophets conveyed from their Lord was Tawheedul-Uloohiyyah (singling out Allaah with all worship), and this was the greatest reason for strife between the Prophets and their enemies.

Furthermore the most significant of the aspects of falsehood and misguidance, against which the Prophets (’alayhimus-salaatu was-salaam) fought, and which the Mushriks who denied the truth of their message furiously fought to defend, in every nation was: the worship of images and idols, and the building of tombs upon the graves of the pious and the Prophets, and veneration of them, and making offerings to them, and attachment of people’s hearts to them, both of the rulers and the ruled, an attachment of hope and fear, desiring and anticipating that they would intercede for them with Allaah, enabling the accomplishment of their wishes. This was indeed major shirk which will not be forgiven, so we must mention, along with that which we have already quoted whilst speaking about the methodology of the Prophets, particularly when we spoke concerning Ibraaheem, the Imaam of the Pious and the destroyer of the worthless idols, something about the full scale war which Allaah’s Messenger (صلّى الله عليه وسلّم)  waged against major shirk which was seen in his smashing the idols physically and by blocking up all the ways which Satan uses to lead his followers to worshipping them and taking them as rivals to Allaah, by using the terms ‘gods’ or awliyaa‘ (pious ones beloved to Allaah) or hiding beneath any of the misleading titles they use.

So from this war which is clearly seen in the Qur’aan and was waged by the Messenger of the One Who sent the Qur’aan, is the saying of Allaah, the Most High,

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 seen, O Mushriks, (the idols:) al-Laat, al-’Uzzaa, and the other one Manaat, the third of them.[23] You prefer and love the male offspring for yourselves and then falsely attribute daughters, which is something you hate for yourselves, to Allaah. This is indeed an unjust division. Rather these idols are mere names which you Mushriks and your forefathers have invented. Allaah has sent down no proof for that. Rather they follow only conjecture and their own deisres, even though clear guidance has come to them from their Lord proving the futility of worshipping these idols and that worship is the right of Allaah alone.”[24] [Soorah an-Najm (53):19-23]

So this is a clear statement of contempt for the idols which they worshipped, and war against them. Also, Allaah, the Most High, says,

ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ ۗ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ  حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ

“So shun the filth of worshipping idols and shun false speech. Worshipping Allaah alone in tawheed making worship purely for Him, and not worshipping anything besides Him. And whoever worships anything else along with Allaah, then he is like one who fell down from the sky and was ripped to pieces by the birds, or like one cast by the wind in a far distant place.”[25] [Soorah al-Hajj (22):30-31]

Allaah, the Most High, says,

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

“O you who believe, intoxicants, gambling, stone altars erected for sacrifice and divining-arrows are an abomination from the handiwork of Satan. So shun all of that so that you may be successful.” [26] [ Soorah al-Maa’idah (5):90]

And from ’Amr ibn ’Abasah, radiyallaahu ’anhu, and his hadeeth has preceded, and in it there occurs, “I said, ‘Did Allaah send you as a Messenger?’ He said, ‘Yes,’ I asked, ‘With what message did he send you?’ He replied, ‘That Allaah should be singled out and worshipped in tawheed, and that nothing should be worshipped besides Him, and to smash the idols and to join ties of relationship.’”[27]

Also in the hadeeth of Ja’far which has preceded there occurs, “…until Allaah sent a Messenger to us from amongst us. We knew his lineage and his truthfulness and his chastity. He called us to single out Allaah in tawheed and to worship Him alone, and to renounce the stones and idols and whatever we and our fathers used to worship besides Him…”[28]

In the hadeeth of Aboo Sufyaan and his conversation with Heraclius, the King of the Byzantines, there occurs, “He says, (i.e., the Messenger (صلّى الله عليه وسلّم) ), ‘Worship Allaah alone and do not worship anything along with Him, and renounce what the forefathers say…’”[29]

In the hadeeth of Aboo Umaamah, radiyallaahu ‘anhu, there occurs, “Indeed Allaah sent me as a mercy for the worlds, and as a guide for the worlds, and my Lord, the Mighty and Majestic, ordered me to destroy all musical instruments and flutes, and idols and the cross, and such things from the days of Ignorance…”[30]

Then the leaders of Quraysh went out of their minds in anger, unable to put up with the attack of Allaah’s Messenger (صلّى الله عليه وسلّم)  against their idols, whether it was concerning the Qur’aan sent down to him, or his da’wah in secret, or his da’wah in the open. This was something about which there could be no indulgence, and it was something which had to be due to his true and sincere call.

From Ibn ’Abbaas, radiyallaahu ‘anhumaa, who said,

“When Aboo Taalib became ill a group of Quraysh entered upon him, amongst them Aboo Jahl, and they said, ‘The son of your brother abuses our gods, and does such and such, and says such and such. So if only you were to send a message forbidding him.’ So he sent a message and the Prophet (صلّى الله عليه وسلّم )   came and entered the house… Aboo Taalib said to him, ‘O son of my brother! Why is it that your people complain about you? They claim that you abuse their idols and say such and such?!’ They spoke a great deal against him, and Allaah’s Messenger (صلّى الله عليه وسلّم )   spoke and said, ‘O Uncle! I only desire that they should say a single phrase which if they say it, then the Arabs will become obedient to them and the non-Arabs will pay the Jizyah tax to them.’ So they were very surprised at what he said and they said, ‘A single phrase? Yes, by your father, even ten.’ So they asked, ‘And what is it?’ Aboo Taalib said, ‘And which saying is it, O son of my brother?’ So he (صلّى الله عليه وسلّم )   said, ‘None has the right to be worshipped except Allaah.’ So they stood up, shaking their clothes saying, ‘Does he declare that worship should be for a single God?! this is something bizarre.’”[31]

Also from Jaabir, radiyallaahu ‘anhu, who said,

“The Quraysh gathered together one day and said, ‘See who is the most knowledgeable of you with regard to sorcery, divining and poetry, then let him go to this man who splits our united body, causes schism between us and abuses our religion. So let him speak to him and see how best to reply to him.’ So they said, ‘We do not know anyone but ’Utbah ibn Rabee’ah.’ So they said, ‘Then it is to be you O Abul-Waleed.’ So ’Utbah went to him and said, ‘O Muhammad (صلّى الله عليه وسلّم) ! Are you better or ’Abdullaah?’[32] Allaah’s Messenger (صلّى الله عليه وسلّم)  remained silent. ‘Are you better or ’Abdul-Muttalib?’[33] Again Allaah’s Messenger (صلّى الله عليه وسلّم)  remained silent. So he said, ‘If you claim that they are better than you, then they certainly worshipped the idols which you abuse. If however you claim that you are better than them, then speak so that we may hear what you have to say. Indeed we have never seen a youngster who has boded evil for his people more so than yourself. You have split our unity and caused schism in our affair, and you have abused our religion and shamed us in front of the Arabs. It has spread amongst them that there is a sorceror within Quraysh, and a diviner within Quraysh. By Allaah we do not expect that we will have to wait for the time it takes a new-born to cry out before we will fight amongst oursleves with swords and wipe oursleves out. O man, if it is poverty that is your problem, then we will gather wealth for you until you will be the richest man of Quraysh. If it is that you have a need to marry, then choose whichever of the women of Quraysh you like and we will marry you ten of them.’ So Allaah’s Messenger (صلّى الله عليه وسلّم)  said, ‘Have you finished?’ He said, ‘Yes.’ So Allaah’s Messenger (صلّى الله عليه وسلّم)  said:

until he reached

حم  تَنزِيلٌ مِّنَ الرَّحْمَٰنِ الرَّحِيمِ….  فَإِنْ أَعْرَضُوا فَقُلْ أَنذَرْتُكُمْ صَاعِقَةً مِّثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ

“In the name of Allaah, the Most Merciful, the Bestower of Mercy. Haa Meem. This Qur’aan is the Revelation sent down by the Most Merciful, the Bestower of Mercy …. So if these mushriks turn away from the proof which We have made clear to them, O Muhammad (صلّى الله عليه وسلّم )  , then say, ‘I warn you of a terrible punishment like that which befell ’Aad and Thamood.’”[34]  [Soorah Fussilat (41):1-13]

’Utbah said, ‘Enough! Enough! Do you have nothing other than this?’ He said, ‘No.’ So he returned to Quraysh and they said, ‘What has occurred?’ He said, ‘I didn’t leave anything which I thought that you would wish to say except that I said it to him.’ They said, ‘Did he respond to you?’ He said, ‘No, by the one who caused the Ka’bah to be built, I did not understand anything which he said except that he warned you of a terrible punishment like that of ’Aad and Thamood.’ They said, ‘Woe to you, the man speaks to you in Arabic and you don’t understand what he says?!’ He said, ‘No, by Allaah, I did not understand anything that he said except for his mention of the terrible punishment.’”[35]

So this war was fought with words and the soul, with biting attacks and belittlement and derision, by overcoming the falsehood and ignorance of the Mushriks. At the same time, establishing the proof against them so that whoever went to destruction did so aware of the clear proof, and those who lived did so upon the clear proof. So from the results of this war, and from the results of this clear declaration was that Allaah guided many of the Arabs from the Quraysh and from the other tribes, and from Aws and the Khazraj. Allaah granted them clear discernment and they realised the reality of tawheed and its status. They also knew the vileness of committing shirk with idols or anything else, and also, at the same time, its seriousness and evil consequences for the Mushriks in this world and the Hereafter.

So these were the great and good fruits which came as a result of the Jihaad of Allaah’s Messenger (صلّى الله عليه وسلّم)  and his Companions and their steadfastness in the field of true da’wah to Allaah, and their intensive striving against the idols and false objects of worship. Then when Allaah’s Messenger (صلّى الله عليه وسلّم)  took tawheed to a new practical level which was to physically annihilate, smash and eradicate the idols and purify the earth from them, being fully aware of their seriousness, since they are the primary source of danger for every generation of mankind since the dawn of history until the end of history, just as the leader of those upon the true and straight religion said:

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ ۖ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ

“And keep me and my sons away from worshipping idols, O my Lord, they have indeed caused the misguidance of many people.”[36]  [Soorah Ibraaheem (14):35-36]

Therefore the greatest Messenger (صلّى الله عليه وسلّم)  resolved to carry out the task of purifying the earth from idols, and to level the graves since tombs are the partner of the idols in causing the misguidance of mankind.

From ’Abdullaah ibn Mas’ood, radiyallaahu ‘anhu, who said,

“The Prophet (صلّى الله عليه وسلّم)  entered Makkah and there were three hundred and sixty idols erected around the Ka’bah. So he began striking them with a stick which he had in his hand and was saying, ‘The truth has arrived and falsehood has perished. The truth has arrived and falsehood cannot begin or return.’”[37]

Allaah’s Messenger (صلّى الله عليه وسلّم)  prepared an attachment to go from al-Madeenah to the tribe of Khath’am to attack Dhul-Khalasah, which they did. From Jareer ibn ’Abdullaah, radiyallaahu ‘anhu, who said, “There was a house[38] called Dhul-Khalasah, or the Yemeni Ka’bah or the Shaamee Ka’bah, and the Prophet (صلّى الله عليه وسلّم)  said to me, ‘Will you not relieve me of Dhul-Khulasah?’ So I set out with a hundred and fifty riders of the Ahmas tribe. So we broke it down and killed whomever we found there. Then I came to the Prophet (صلّى الله عليه وسلّم)  and informed him, so he made supplication for blessing for us and for the tribe of Ahmas.”[39]

The wording used by al-Bukhaaree, Muslim and Ahmad is, “Will you not relieve me of Dhul-Khalasah?” See the wording used by the Prophet (صلّى الله عليه وسلّم) ?! It was as if the existence of idols deprived him of sleep and disturbed him, so that he could not settle or be at ease.

[Read the Continuation of this article @  All of the Prophets began with correction of matters of ‘Aqeedah, and by waging war upon Shirk and its manifestations – Shaykh Rabee’ ibn Haadee ]

Footnotes:

[1] Soorah al-Mumtahinah (60):12.

[2] Reported by al-Bukhaaree (Eng. trans. 1/21/no.17 and 5/151 no.233), and Muslim (Eng. trans. 3/924-925 nos. 4235-4238), and an-Nasaa’ee (7/128).

[3] See Saheeh al-Bukhaaree (Eng. trans. 6/385 no.414)

[4] Reported by Ahmad (6/357) and an-Nasaa’ee (7/149).

[5] Reported by al-Bukhaaree (Eng. trans. 6/386 no. 415).

[6] Reported by Ahmad (6/379-380, 422-433) and its chain of narration contains Saleet ibn Ayyoob about whom al-Haafidh ibn Hajr said, “Maqbool,” (i.e. acceptable if supported), and adh-Dhahabee said in al-Kaashif (1/388), “Declared reliable by some,” so it is hasan due to its supports.

[7] Musnad Ahmad (6/365).

[8] Reported by al-Bukhaaree (Eng. trans. 6/388 no.418).

[9] Reported by Muslim (Eng. trans. 2/498 no.2270), Aboo Daawood (Eng. trans. 2/431 no.1638) and others…

[10] Reported by Muslim (Eng. trans. 3/971 no.4382), at-Tirmidhee (no.2716), and Ahmad (3/336) from the hadeeth of Jaabir with the wording, “And Allaah’s Messenger (*) sent letters five years before he died to Kisraa and Caesar, and to every tyrant ruler.”

[11] i.e. his followers from the weak and others, since he became a reason for their continuing upon shirk. This is from Allaah’s Justice, and His way with regard to the rulers, that they carry their own burden of sin and also the burden of sin of those who follow them in deviating from tawheed and the truth, and fighting against it. Allaah, the Most High, says:

“They will bear the burden of their own sins in full on the Day of Resurrection and the sin of those whom they lead astray.” [Soorah an-Nahl (16):25].

[12] Soorah Aal-’Imraan (3):64. Both of them are part of a single hadeeth reported by al-Bukhaaree (Eng. trans. 1/7 no.6) and it is a long hadeeth, abridged, and Ahmad (1/262).

[13] Ibid.

[14] Reported by Muslim (Eng. trans. 3/943 no.4294), and Aboo Daawood (Eng. trans. 2/722 no.2606) and others.

[15] Reported al-Bukhaaree (Eng. trans. 5/445 no.634 and 9/348 no.469) and Muslim (Eng. trans. 1/14-15 nos. 27-28).

[16] Soorah al-Baqarah (2):193.

[17] Reported by Muslim (Eng. trans. 1/16 no.30) and at-Tirmidhee (no. 3341) and Ibn Maajah (no. 3928).

[18] Reported by al-Bukhaaree (Eng. trans. 9/46 no.59) and Muslim (Eng. trans. 1/15 no.29).

[19] Soorah al-Ghaashiyah (88):21-22.

[20] Reported by Muslim (Eng. trans. 1/17 no.32), at-Tirmidhee (no. 3341) and Ibn Maajah (no. 3928).

[21] Reported by al-Bukhaaree (Eng. trans. 1/25 no.24) and Muslim (Eng. trans. 1/17 no. 33).

[22] i.e. Aboo Bakr and ‘Umar.

[23] Translator’s Note: Al-Laat had its origin in a man of the tribe of Thaqeef who used to mix gruel for pilgrims in the times of ignorance near to a certain rock in Taa’if. Then after his death the people built a tomb around the rock, upon his grave. They then worshipped this and gave it the name al-Laat which they invented by twisting the name of Allaah. Allaah’s Messenger (*) sent al-Mugheerah ibn Shu’bah and Aboo Sufyaan to destroy it. They did so and in its place the mosque of Taa’if was built.

As for al-’Uzzaa, then it was in the form of a tree surrounded by a curtained building in a palm grove between Taa’if and Makkah. The Quraysh used to venerate it. An-Nasaa’ee reports in his Tafseer (2/357 no.567) that when Allaah’s Messenger (*) conquered Makkah he sent Khaalid ibn al-Waleed to it. He found that it was built around three trees, so he cut them down and destroyed the building. He then went to the Prophet (*) and informed him, but he said, “Return for you have done nothing.” So he returned and saw the keepers of the idol fleeing into the hills saying, “O ‘Uzzaa!” So Khaalid came and found a naked female with dishevelled hair, throwing dust upon her head. So he struck her with his sword and killed her, then he returned to the Prophet (*) and informed him. So he said, “That was al-’Uzzaa.

As for Manaat then it was situated at Mushallal, near to Qudayd, between Makkah and al-Madeenah. It was venerated by various tribes in the times of ignorance. Allaah’s Messenger (*) sent ’Alee to demolish it in the year of the Conquest of Makkah. Ibn Ishaaq said in his Seerah, “The Arabs took other structures besides the Ka’bah, buildings which they worshipped and venerated just as they honoured the Ka’bah. These shrines had keepers and guards, and offerings would be made to them just as with the Ka’bah. The people would also make tawaaf around them and make sacrifices there…” (Tafseer Ibn Katheer and Tayseerul-’Azeezil-Hameed, (p.177)).

[24] Soorah an-Najm (53):19-23.

[25] Soorah al-Hajj (22):30-31.

[26] Soorah al-Maa’idah (5):90.

[27] Reported by Muslim (Eng. trans. 2/395 no.1812) as has preceded.

[28] Reported by Ahmad (1/202 and 5/290) and is hasan as has preceded.

[29] Reported by al-Bukhaaree (Eng. trans. 1/7 no.6) as has preceded.

[30] Al-Haithumee says in Majma’az Zawaa’id (5/72), “Reported by Ahmad and at-Tabaraanee and its chain contains ’Alee ibn Yazeed (i.e. al-Alhaanee) who is weak.” [Translator’s Note]

[31] Musnad Ahmad (1/362) and Tirmidhee (no.3232) and its chain of narration contains Yahyaa ibn ’Umaarah and it is said: Ibn ’Abbaad who is mentioned by Ibn Hibbaan in ath-Thiqaat. Ibn Hajr says in Tahdheebut-Tahdheeb (11/259), “Acceptable (if supported),” and refer to, at-Taqreeb (2/354). Adh-Dhahabee says in al-Kaashif (3/224), “Declared reliable by some.” It is also reported by Ibn Jareer (23/165) with his chain of narration to al-A’mash: ’Abbaad narrated to us: from Sa’eed ibn Jubayr: from Ibn ’Abbaas, and I do not find any biography for ’Abbaad. Its chain of narration also contains weakness, but may be suitable to be supported to the level of hasan

[32] i.e. the father of Allaah’s Messenger (*). [Translator’s Note]

[33] i.e. the grandfather of Allaah’s Messenger (*). [Translator’s Note]

[34] Soorah Fussilat (41):1-13.

[35] Al-Muntakhab min Musnad ’Abd Ibn Humayd (no.1141) and Musnad Abee Ya’laa al-Mawsulee (no.1812) both of them from Aboo Bakr ibn Abee Shaybah: ’Alee ibn Muhammad narrated to us: from al-Ajlah: from adh-Dhayyaal ibn Hurmulah al-Asadee: from Jaabir, radiyallaahu ’anhu, from the Prophet (*). Ibn Katheer said in his Tafseer (7/151), after quoting the hadeeth with his chain of narration from ’Abd ibn Humayd and Aboo Ya’laa: “Al-Baghawee reports it in his Tafseer with his chain of narration from Muhammad ibn Fudayl: from al-Ajlah, who is Ibn ’Abdullaah al-Kindee, and he is declared somewhat weak from adh-Dhayyaal…” However al-Haafidh (Ibn Hajr) says about him in at-Taqreeb (1/46), “Generally acceptable Shee’ee from the seventh level.” Adh-Dhahabee said in al-Kaashif (1/99), “He was declared reliable by Ibn Ma’een and others and declared weak by an-Nasaa’ee and was a Shee’ee.” As for his Shaykh, adh-Dhayyaal, then al-Haafidh (Ibn Hajr) says of him in Ta’jeelul-Manfa’ah (p.84), “He reports from Jaabir and Ibn ’Umar and al-Qaasim ibn Mukhaymirah. Fitr ibn Khaleefah, Husayyin, al-Ajlah and Hajjaaj ibn Arlhat narrate from him. And Ibn Hibbaan declared him reliable.” The rest of the narrators of the chain are reliable.

[36] Soorah Ibraaheem (14):35-36.

[37] Reported by al-Bukhaaree (Eng. trans. 3/369 no.658 and 5/406 no.583 and 6/206 no.244) and Muslim (Eng, trans. 3/978 no.4397) and Tirmidhee (no.3138) and Ahmad (1/377).

[38] i.e. a house like a shrine, which contained idols.

[39] Reported by al-Bukhaaree (Eng. trans. 5/450-452 no.641-643), Muslim (Eng. trans. 4/1320 nos. 6052-6054), Aboo Daawood (Eng. trans. 2/777 no. 2766) and Ahmad (4/360-362).


[Excerpted from the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah]

Download the full PDF Book:
https://abdurrahman.org/dawah/methodology-of-the-prophets-in-calling-to-allaah/

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Aqeedah of Tawheed was the starting point of the Da’wah of Muhammad ﷺ – Shaykh Rabee’ ibn Haadee

Bismillaah

The Dawah of Muhammad (صلّى الله عليه وسلّم

The noblest of all the Prophets and the last of them, Muhammad ibn ‘Abdullaah (صلّى الله عليه وسلّم). The one sent with the greatest, most complete and most comprehensive message. The one whom Allaah sent as a mercy for the worlds, and as a bringer of good tidings and a warner, and as a Caller to Allaah with His permission, and a shining light. He did not leave anything good except that he guided his ummah to it and pointed it out to them, nor anything evil except that he warned them against it.

So which of the fundamentals of Islaam did this exalted Prophet begin with?

What was the starting point for his da’wah?

He (صلّى الله عليه وسلّم) began with what all the Prophets began with, and started where they started in their da’wah: calling to the ‘aqeedah of tawheed, and calling for all worship to be made purely and sincerely for Allaah alone. He began with the testification, “None has the right to be worshipped except Allaah, Muhammad is the Messenger of Allaah,” (Laa ilaaha illallaah Muhammadur Rasoolullaah). Can it be imagined that he or any of the other Prophets would begin with anything but this great principle, the foundation of all the divine Messages?! Allaah’s Messenger (صلّى الله عليه وسلّم) began with this fundamental principle, so the first thing which the people heard was, ‘Witness that none has the right to be worshipped except Allaah.’ So the proud and haughty said.

أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ  – وَانطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ ۖ إِنَّ هَٰذَا لَشَيْءٌ يُرَادُ

“The unbelievers said, ‘Has he made all that is to be worshipped a single God, who alone is to be called upon and hears all invocations. This is a very curious thing which we have not heard of.’ So the leaders amongst them went off saying to one another, ‘Continue in what you are upon and persist in worshipping your idols. He only says this to gain ascendancy over us.’”  [Soorah Saad (38):5-6]

He continued calling to this lofty principle and highest goal throughout the Meccan period of his Messengership, for thirteen years. He did not become weary or languid. He patiently bore all types of harm to propagate this principle, since no religious duties or pillars of Islaam were obligated upon him, except for the Prayer which was obligated in the tenth year of Prophethood, and apart from the excellent manners of keeping ties of relationship, truthfulness and chastity which he commanded his people with. However the core of his da’wah and the cause of dispute and opposition to him was that great fundamental principle. So Allaah charged this noble Prophet (صلّى الله عليه وسلّم) with the particular duty of establishing this great principle. Allaah, the Most High, says:

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ  – أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ

“Indeed We have sent down the Book to you, O Muhammad, with the truth, so worship Allaah alone making all religion purely and sincerely for Him. Indeed the religion that is free of all taint of shirk is alone what is acceptable to Allaah. As for those who take and invoke helpers and protectors besides Allaah, then they say, ‘We only worship them so that they should intercede for us and bring us nearer to Allaah.’ Indeed Allaah will establish judgement between them regarding the matters of religion about which they dispute.”  [Soorah az-Zumar (39):2-3]

Allaah, the Most High, says:

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ  – وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ –  قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ – قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَّهُ دِينِي

“Say, O Muhammad (صلّى الله عليه وسلّم), ‘Allaah has commanded that I should worship Him alone, purely and sincerely, not associating anything with Him, and I am commanded to be the first of this nation who submits to Him as a Muslim, making all worship purely for Him.’ Say, O Muhammad, ‘I fear should I disobey my Lord in this, the torment of a great Day.’ Say, ‘It is Allaah alone that I worship, making all of my worship purely and sincerely for Him, and not worshipping anything else besides Him.’”[Soorah az-Zumar (39):11-14]

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ – لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ

“Say, O Muhammad (صلّى الله عليه وسلّم), ‘Indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all the Worlds. There is no share of any of that for other than Him. That is what My Lord ordered me, and I am the first of this nation to submit to Allaah as a Muslim.’”[Soorah al-An’aam (6):162-163]

He also commanded him to call all of the people to fulfil and implement this principle, and to proceed upon it. Allaah, the Most High, says:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ – الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

“O Mankind, single out your Lord with worship; He who created you and all those who came before you so that you may be of those who seek to avoid Allaah’s punishment and anger; those whom Allaah is pleased with. He Who has made the earth a resting place for you and has made the sky a canopy, and sent down rain from the sky, and brought out with it crops and fruits from the earth as provision for you. So do not set up rivals with Allaah in your worship whilst you know that you have no Lord besides Him.”  [Soorah al-Baqarah (2):21-22]

Allaah, the Most High, says:

وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ

“The God Who alone has the right to be worshipped is a Single God. So do not worship anything besides Him, nor associate anything in worship with Him, the Most Merciful, the Bestower of Mercy.”  [Soorah al-Baqarah (2):163]

Allaah, the Most High, says:

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

“Say, O Muhammad (صلّى الله عليه وسلّم), to all of the people, ‘I am the Messenger of Allaah to you all. Allaah, to Whom belongs the dominion of the heavens and the earth and everything therein. None has the right to be worshipped but Him. He Who alone gives life and death. So affirm true faith in Allaah and in His sole right to worship, and believe in His Messenger, the Unlettered Prophet (Muhammad صلّى الله عليه وسلّم) who believes in Allaah and His Words, and follow him, so that you may be rightly guided.’”[Soorah al-A’raaf (7):158]

The Aayaat in this regard are very many, and what we have quoted is an example showing the methodology of Allaah’s Messenger (صلّى الله عليه وسلّم )   in calling to tawheed.

Then with regard to the Sunnah, there are many things clearly showing that Allaah’s Messenger (صلّى الله عليه وسلّم) began his da’wah with tawheed and completed it with it, and continued calling to it from the beginning to the end, throughout his (صلّى الله عليه وسلّم) life.

(1) ’Amr ibn ’Abasah as-Sulamee, radiyallaahu ‘anhu, who said,

“During the times of Ignorance I used hold that the people were upon error and futility, and they used to worship the idols, then I heard of a man in Makkah who received revelation. So I set out upon my riding beast and came to him. At that time he was in hiding due to oppression of his people. So I behaved in a way that enabled me to gain access to him in Makkah, which I did. So I said to him, ‘What are you?’ He replied, ‘I am a Prophet.’ So I said, ‘And what is a Prophet?’ He said, ‘Allaah has sent me as a Messenger.’ So I said, ‘And what is it that He has sent you with?’ He said, ‘I have been sent to order the joining of ties of relationship, to break the idols, so that Allaah is worshipped alone and nothing at all is associated in worship along with Him.’ So I said, ‘And who is with you upon this?’ He said, ‘A free man and a slave.’ He said, ‘And at that time Aboo Bakr and Bilaal were with him from those who believed in him…’“ 

[Reported by Muslim (Eng. trans. 2/395 no.1812) and Ahmad in al-Musand (4/112)]

(2) When ’Amr ibn al-’Aas and ’Abdullaah ibn Rabee’ah al-Makhzoomee went to an-Najaashee, the ruler of Abyssinia, to speak to him in order to incite him against the Muslims who had emigrated to Abyssinia, they said, ‘O king, some of our foolish youths have abandoned their religion and come to your land. They have split away from their own people and have not entered your religion. Rather they have come up with an innovated religion which is not known either to us or to you…’ So the Najaashee asked the Muslims, ‘What is this religion which you have split from your people and not entered my religion or the religion of any of these nations?!’ So Ja’far ibn Abee Taalib was the one who replied, and he said to him,

‘O king, we were a people from the people of ignorance who worshipped idols, and we ate unslaughtered meat and committed foul acts, and we cut off ties of relationship, treated our neighbours in an evil manner and the strong amongst us used to devour the weak. So we were upon that until Allaah sent a Messenger to us from amongst us. We knew his lineage, his truthfulness, his trustworthiness and his chastity. So he called us to Allaah, that we should single Him out and worship Him alone and renounce everything which we and our fathers used to worship besides Him, all stones and idols; he commanded us to speak the truth and to fulfil trusts; to join ties of relationship; to live in a good manner with our neighbours; to avoid forbidden acts and shedding blood; and he forbade us from foul acts and from falsehood; and he forbade us from unlawfully devouring the wealth of orphans and falsely accusing chaste women. He ordered us to worship Allaah alone and not to worship anything along with Him…’ He said, ‘So he told him the affairs of Islaam,’ ‘So we attested to his truthfulness and believed him and followed him in that which he came with. So we worshipped Allaah alone, and did not worship anything else besides Him, and we made forbidden that which He forbade us, and declared lawful that which He allowed for us. So our people became enemies to us and tortured us and tormented us to turn back from our religion to the worship of idols, and so that we should allow the filthy actions which we used to allow. So when they oppressed us, treated us cruelly and made it unbearable for us, and came between us and our religion, then we left and came to your land, and we preferred you to others and wished to live in your company, and we hoped that we would not be oppressed while with you…’” [1]

(3) Also amongst the questions which Hirqal (Heraclius) asked Aboo Sufyaan, at the time of the peace of Hudaybiyyah, about Allaah’s Messenger (صلّى الله عليه وسلّم) was that he asked Aboo Sufyaan, “What does he command you?” So Aboo Sufyaan replied, “He says,

Worship Allaah alone and do not worship anything else along with Him, and abandon what your fathers say. And he orders Prayer, charity, chastity and the joining of ties of relationship.’”

[Reported by al-Bukhaaree (Eng. trans. 1/7/no. 6) and it is a long hadeeth]

So these ahaadeeth clearly show us what the da’wah of Allaah’s Messenger (صلّى الله عليه وسلّم)  was in both the Makkan and Madinan periods.

Footnotes:

[1] Reported by Imaam Ahmad in his Musnad (1/202) and (5/290). Ahmad said, “Ya’qoob (meaning Ibraaheem ibn Sa’d az-Zuhree) narrated to us (reliable): My father narrated to us, from Muhammad ibn Ishaaq: Muhammad ibn Muslim ibn ’Ubaydillaah ibn Shihaab narrated to me: from Aboo Bakr ibn ’Abdir-Rahmaan ibn al-Haarith ibn Hishaam al-Makhzoomee:from Umm Salamah bint Abee Umayyah (meaning the Mother of the Believers, radiyallaahu ’anha).” It is a chain of narration that is fully saheeh, except for Muhammad ibn Ishaaq, but he clearly states that he heard it directly and so his narration is hasan (good and acceptable).


[Excerpted from the book : “The Methodology of the Prophets in Calling to Allaah – that is the way of wisdom and intelligence” – by Shaykh Rabee hafidhahullaah, translated by Dawud Burbank rahimahullah]

Download the full PDF Book:
https://abdurrahman.org/dawah/methodology-of-the-prophets-in-calling-to-allaah/

Related Links:

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

Bismillaah

[Souncloud Audio Link

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

[Souncloud Audio Link

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:

Mūsa said: “O my Rabb, teach me something through which I can remember You & supplicate to You” – Dawud Burbank [Audio|En]

Bismillaah

[Souncloud Audio Link

Kitāb-ut-Tawheed : Chapter 2:

وعن أبي سعيد الخدري رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: (قال موسى: يا رب، علمني شيئاً أذكرك وأدعوك به. قال: يا موسى: قل لا إله إلا الله. قال: يا رب كل عبادك يقولون هذا. قال: يا موسى، لو أن السموات السبع وعامرهن غيري، والأرضين السبع في كفة، ولا إله الله في كفة، مالت بهن لا إله الله) [رواه ابن حبان، والحاكم وصححه].

Abu Sa’id Al-Khudri (radi Allaahu anhu) narrated that Allah’s Messenger (sallAllaahu `alayhi wa sallam) said:

“Musa (Moses) (May the peace and blessing of Allah be upon him) said: ‘O my Rabb, teach me something through which I can remember You and supplicate to You.’

Allah answered: ‘Say, O Musa, La ilaha ilIa-Allah‘.

Musa said: ‘O my Rabb, all your slaves say these words’.

Allah said: ‘O Musa, if the seven heavens and all they contain other than Me [01] (Ghairy) and the seven earths as well, were all put in one side of a scale and La ilaha ilIa-Allah put in the other the latter would overweigh them.'”  [02]

[This Hadith has been reported by Ibn Hibban, and Al-Hakim declared it Sahih].

[01] This phrase (Ghairy) is the exception from what is in the heavens. It should not be misunderstood that Allah is contained within the heavens or earth since He has described Himself in the Qur’an as the Transcendent, Most High, Above All, i.e. in 2:255, 20:5, 25:59 and many places elsewhere in His Book. Indeed the statement is another proof that Allah cannot be considered within the creation. 

[Translation and Footnotes [01] are taken from: Darusalam english publication]

[02] This ḥadīth was recorded by Ibn Ḥib-bān, al-Ḥākim, an-Nasā’ī in al-Yawm wal-Laylah, aṭ-Ṭabarānī in ad-Du’ā and al-Bayhaqī in al-Asmā’ waṣ-Ṣifāt. Al-Ḥākim graded it ṣaḥīḥ and ath-Thahabī was silent about it, usually indicating his approval. Similarly Ibn Ḥajar graded it ṣaḥīḥ in Fat.ḥ al-Bārī 11:208, it has a slightly different chain of narrators with aṭ-Ṭabarānī and Abū Ya’la about which al-Haythamī said (al-Majma’): “It is recorded by Abū Ya’la and its men are trustworthy, but among them there is some weakness.” Commenting on the chain of Ibn Ḥib-bān, ‘Alūsh (Tashnif al-Athān no. 927) says: “Its chain is weak, Darāj Abū Sumah is weak in his reports from Abū al-Haytham.” Ibn al-Munthir listed Darāj Abū Sumah among the narrators who the ḥadīth scholars differ over saying, “Abū Ḥātim declared him weak, as did ad-Dāraqutnī and others, Aḥmad said, “His ḥadīths are rejected,” an-Nasā’ī said, “Rejected.” Yet others considered him trustworthy like Yahyā b. Ma’īn (it seems that quotes from him are what al-Ḥākim depended upon according to al-Munthirī’s comments in at-Targhīb) and particularly at-Tirmithī in case he reports from Abū al-Haytham (as in this case)! Likewise he was quoted for support by Ibn Khuzaymah. Al-Albānī calls him the possessor and author of munākir (rejected ḥadīths) see al-Dā’īfah 1:294 and 254. Al-Albānī graded it weak in Da’īf al-Mawārid al-Zamān no. 295 , as did Muqbil b. Hādī in al-Mustadrak no. 1988.

There is however a more agreed upon authentic ḥadīth with different wording that gives much of the desired meaning for the context of this point. ‘Abdullāh b. ‘Amr b. al-‘Ās narrated that the Prophet (sallAllaahu `alayhi wa sallam) said: «When death visited Allah’s Prophet Nūh (alaihissalam), he said to his son: “I shall narrate to you the will. I command you with two things and I forbid you from two things: I command with Lā ilāha illa Allāh. Surely if the seven heavens and the seven earths were placed on a pan of a scale, and Lā ilāha illa Allāh was placed on the other pan of the scale, they would give in to Lā ilāha illa Allāh» This ḥadīth was recorded by al-Bukhaaree in al-Adab al-Mufrad, Aḥmad, al-Bayhaqī in al-Asmā’, and also aṭ-Ṭabarānī according to al-Haythamī who said, “This isnād is ṣaḥīḥ.” Al-Albānī included it in aṣ-Ṣahīhah no. 134, and Shaykh Muqbil b. Hādī included Aḥmad’s ḥadīth in Ṣaḥīḥ al-Musnad minma Laysa fī aṣ-Ṣaḥīḥayn v. 1 p.544 and he said, “This ḥadīth is ṣaḥīḥ.”

[Footnote 02 is taken from English Publication of “Explanation of Kitab at-Tawheed” by Imam as-Sa’di]

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:

Indeed Allah has forbidden for Hell the person who testifies Laa ilaaha illa Allaah – Kitab at-Tawheed | Dawud Burbank [Audio|En]

Bismillaah

[Souncloud Audio Link

Kitāb-ut-Tawheed : Chapter 2:
The Excellence of Tawheed and the Sins it wipes away

ولهما في حديث عتبان:

فإن الله حرم على النار من قال: لا إله إلا الله يبتغي بذلك وجه الله

‘Itban (radi Allaahu anhu) narrated that the Prophet (sallAllaahu `alayhi wa sallam) said:

“Indeed Allah has forbidden for Hell the person who testifies: ‘There is nothing worthy of worship in truth (no true God) but Allah’, seeking thereby nothing but Allah’s Face (pleasure).”

(Al-Bukhari, Muslim).

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]

[Souncloud Audio Link


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

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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]

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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

Prophet Muhammad ﷺ: He called the people to tawheed & warned against shirk for 10 years in Makkah  – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 42 (Part A)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


The Time Period of the Call in Makkah 

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

أخذ على هذا عشر سنين يدعو إلى التوحيد

He carried this out for ten years calling to tawheed[60]


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

His statement: «He carried this out for ten years calling to tawheed» meaning: He called the people to tawheed and warned against shirk for ten years in Makkah. He was calling to tawheed and forbidding shirk, because they used to direct worship to the idols.

And the wisdom in Allaah’s sending him as a prophet in Makkah was that Makkah is Umm al-Quraa (the mother of all the cities), that to which all the cities relate back to. Allaah, the Majestic and Most High, says:

وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا

«And your Lord would not destroy the townships until He sent a Messenger in their original one.» [28:59]

The ‘Umm‘ is the source to which something relates back to and the foundation which it relates back to; this is the Umm.

His saying, He the Most High:

هُنَّ أُمُّ الْكِتَابِ

«They are the foundation of the Book.» [3:7]

Meaning: The source to which the aayaat which are mutashaabihah (unclear) are referred back to.

Likewise Makkah has been honored by Allaah, in that it is the original place to which the whole of the people of the Earth resort back, and Muslims in the different regions of the Earth return to Makkah. So it is Umm al-Quraa with the meaning that it is the place of return. Allaah sent His Prophet Muhammad sallallaahu`alaihi wa sallam in Makkah because it is Umm al-Quraa.

He remained in it for thirteen years forbidding the people of Makkah from shirk and commanding them with tawheed, because the people of Makkah are the example for others besides them.

Therefore, it is binding that Makkah should remain, until the establishment of the Hour, as an abode of tawheed and a beacon for the call to Allaah, and everything which conflicts with that must be kept away from it. So, shirk, innovations, and false superstitions must be kept away from it, because the people always look towards it. What is done in it is propagated around the world. So, if what is done in it is good, then good will spread about and if the opposite is the case, then evil will spread.

So it is obligatory that Makkah be kept pure always and for this reason, He, the Majestic and Most High, said:

وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

«And We enjoined Ibraaheem and Ismaa`eel that they should purify My House for those people who make tawwaaf, and those who stay there for worship and those who bow and prostrate.» [2:125]

So it is obligatory that Makkah be purified from everything that conflicts with Islaam, so that the religion can emanate from it and the call to the East and Western parts of the Earth, because Allaah sent His Prophet in it and he began his call `alaihissalaatu wassalaam from it.

The Prophet sallallaahu`alaihiwasallam remained in Makkah for thirteen years; from them were ten years in which he called to tawheed and forbade from shirk (only) and he was not commanded with anything other than that. He was not commanded with the prayer nor with the zakaat nor with fasting nor with Hajj (the Pilgrimage). Rather his call was restricted to warning against shirk and to commanding tawheed.

He would say to them:

Say that none has the right to be worshipped except Allaah, you will be successful!

And they would say:

أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ

«Does he make all the objects of worship a single object of worship? Indeed this is something very strange!» [38:5]

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/muhammad

The True Meaning of “Laa ilaaha illAllaah” and It’s Explanation from the Qur’an – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 27 Part B & Lesson 28
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


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

ومعناها لا معبودَ بحقٍّ إلا اللهُ وحده؛ (لا إله) نافيًا جميعَ مَا يُعْبدُ مِنْ دونِ اللهِ (إلا الله) مُثْبِتًا العبادةَ له وحدَهُ لا شريكَ لهُ في عبادتِهِ، كما أنَّه ليس له شريك في مُلْكِه

And its meaning is none has the right to be worshipped except Allaah; laa ilaaha (nothing has the right to be worshipped) is a negation of everything which is worshipped besides Allaah. Illallaah (except Allaah) affirms worship for Allaah Alone, and that none is given any share of worship along with Him, just as He has no sharer in His Sovereignty.34


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

His saying, “And its meaning is none has the right to be worshipped except Allaah”: the meaning of laa ilaaha illAllaah is not as is said by the people of falsehood: “there is no creator and there is no provider except Allaah”, because this is tawheed-ur-Ruboobiyyah (tawheed of Lordship), the people of shirk agreed to that, but they would not say laa ilaaha illAllaah. He the Most High said:

إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ

وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ

When it was said to them, “laa ilaaha illAllaah(none has the right to be worshipped but Allaah), they became proud, and they say, “are we to abandon worshipping our gods for a crazy poet?” [37:35-36]

“Aalihatinaa” means: those things which we worship.

لِشَاعِرٍ مَّجْنُونٍ ..

… in favour of a crazy poet?” [37:35-36]

They meant the Messenger sallallaahu ‘alaihi wa sallam, they described him with poetry and madness, because he had said to them, “Say: laa ilaaha illAllaah”, and he forbade them from the worship of idols.

And when he said to them, “Say: laa ilaaha illAllaah”, they said:

أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ

Has he made all of the objects of worship a single One to be worshipped? This is something very strange [38:5]

They thought that there were many gods to be worshipped.

So therefore this shows that its meaning is – nothing truly deserves worship except Allaah. Whereas if its meaning were – there is no creator and there is provider except Allaah – then they agreed to that, and they did not question it. So if that were its meaning they would not have refused to say laa ilaaha illAllaah, because they used to say when they were asked, “Who created the heavens and the earth?”, they used to say, “Allaah”. And when they were asked, “Who creates? Who gives provision? Who gives life and gives death and who controls the earth?”, they used to say , “Allaah”. They acknowledged this. So if that were the meaning of laa ilaaha illAllaah then they would have consented to it. However its meaning is, “None has the right to be worshipped except Allaah”.

If you were to say, “Nothing is worshipped except Allaah”, this would be a great error, because then all the objects of worship would be Allaah, High and Exalted is Allaah above this. Rather if you restrict it and you say, “bihaqq” (nothing is deservedly worshipped), then all the objects of worship are negated except Allaah the Perfect and Most High. You must therefore say, None has the right to be worshipped truly, meaning none has the right to be worshipped except Allaah. Then he explained that in accordance with the wording of the saying:

laa ilaaha: is a negation, it negates the right to worship from everything besides Allaah.

illAllaah: this is affirmation of worship for Allaah alone with no partner.

So laa ilaaha illAllaah includes negation and affirmation, and tawheed has to have negation and affirmation both. Affirmation alone will not suffice; and negation would not suffice on its own. There must be negation and affirmation, just as He the Most High said:

فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ

So whoever rejects the false objects of worship, and truly believes in and worships Allaah [2:256]

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا

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

So if you say, “Allaah is One who deserves worship”, this will not suffice, because Al-Laat is one who was worshipped, and Al-‘Uzza is one who was worshipped, and Manaat was an object of worship, all of the idols were called gods, or objects of worship. So therefore you must say, “laa ilaaha illAllaah”, none has the right to be worshipped except Allaah – there must be combination between negation and affirmation so that therefore tawheed is actualized and shirk is negated.


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

: وتفسيرها الذي يوضحها قوله تعالى

And its explanation which will make it clear is His saying, He the Most High:

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ

إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ

And remember when Ibraaheem said to his father and to his people “I am totally free of everything that you worship except for the One who created me, for He will guide me”. And Allaah made it a saying to persist amongst his progeny so that they might remember and return to obedience to their Lord. [43:26-28] 35


[35Shaykh Saalih al-Fawzan’s Explanation:

The best thing to explain the Qur’aan is the Qur’aan. So laa ilaaha illAllaah has been explained by Allaah in the Qur’aan, and that is in the saying of His Khaleel, His specially chosen One (Ibraheem ‘alaihisalaatu wassalaam), in that which Allaah mentioned from him: 

إِنَّنِي بَرَاءٌ

I am totally free [43:26]

This is negation; it has the same meaning of laa ilaaha (none has the right to be worshipped): 

إِلَّا الَّذِي فَطَرَنِي

Except for the One who created me [43:27]

Meaning: except for Allaah. This is affirmation.

So this aayah is a complete and full explanation of the meaning of laa ilaaha illAllaah.


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

And His saying, He the Most High:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ

Say : O people of the Scripture, come to a word of justice between us that we will single out Allaah with all worship and will not worship anything else besides Him, nor will we take one another as lords besides Allaah. Then if they turn away then say bear witness that we are Muslims submitting to Allaah and making our worship purely and sincerely for him. [3:64] 36


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

And His saying, He the Most High:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا

Say: O people of the Scripture, come to a word of justice between us that we will single out Allaah with all worship and will not worship anything else besides Him. [3:64]

This aayah from Soorah Aal-i-‘Imraan came down with regard to the deputation of Najraan, the Christians who came to the Prophet sallallaahu ‘alaihi wa sallam and debated him and asked him questions, and a long conversation occurred between them and him. They were Christians from the Christians of the Arabs. And in the end, the Prophet sallallaahu ‘alaihi wa sallam requested from them Al-Mubaahala (calling down Allaah’s curses upon whoever was lying):

 فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

Then say: Come, let us call our children and your children, our womenfolk and your womenfolk, ourselves and yourselves – then let us invoke and call down Allaah’s Curse upon the liars. [3:61]

So when he requested al-Mubaahalah (calling down curses upon the liars), they feared and they did not engage in calling down the curses along with him, ‘alaihisalaatu wassalaam. Rather, they handed over the Jizyah because they knew that they were upon falsehood, and that he was the Messenger of Allaah, sallallaahu ‘alaihi wa sallam.

نبتهل: Meaning, let us call the curse down upon the liar from us. They knew that they were the ones who were the liars, and if they had engaged in calling down curses, fire would have descended upon them and consumed them in their places. Therefore they said no, we won’t do so – rather, we will hand over the Jizyah (special tax) and we will not engage in calling Allaah’s curses down upon the liars. So the Prophet sallallaahu ‘alaihi wa sallam accepted the payment of Jizyah from them.  And it had become clear to them that Allaah had indeed commanded him with what was contained in this aayah.

This aayah contains the meaning of laa ilaaha illAllaah (none has the right to be worshipped except Allaah). His saying:

أَلَّا نَعْبُدَ

That we will not worship [3:64]

This is a negation. And His saying:

إِلَّا اللَّهَ

Except Allaah. [3:62]

This is affirmation.

And this is the ‘Adl (justice) for which the heavens and the earth are established. So the heavens and the earth are established upon tawheed (singling out Allaah with all worship) and upon al-‘Adl. So we do not associate anything in worship along with Him, neither with the Messiah, whom they claim is a lord and whom they worship besides Allaah, nor anyone besides the Messiah, not even Muhammad ‘alaihisalaatu wassalaam, and not any one from the Prophets, not anyone from the righteous, nor anyone from the awliyaa (beloved servants of Allaah):

أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا

That we will not worship except Allaah, and we will not associate anything at all with Him. [3:64]

وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ

And we will not take one another as lords besides Allaah. [3:64]

Meaning: Just as you (i.e. the people of the Book) have taken the Rabbis and monks as lords besides Allaah the Most High:

اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَٰهًا وَاحِدًا

They took their rabbis and their monks as lords besides Allaah and (they) also (took as their Lord) the Messiah, son of Maryam, and they were not commanded except that they should worship a single God. [9:31]

The taking of rabbis and monks as lords besides Allaah is something which Allaah’s Messenger sallallaahu ‘alaihi wa sallam explained as being their obedience to them in declaring lawful that which Allaah has made forbidden and making forbidden that which Allaah had made lawful.[1] This is the meaning of their taking them as lords besides Allaah, since they used to declare lawful that which Allaah has made forbidden, and  declare forbidden which Allaah has made lawful. So the people obeying them upon that is taking them as Lords. This is because the One who legislates for the people and declares things to be lawful and forbidden for the people is Allaah the Perfect and Most High.

فَإِن تَوَلَّوْا

So, if they turn away. [3:64]

Meaning: (They) do not accept the call to tawheed:

فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ

Then say: Bear witness that we are Muslims (obedient to Allaah, worshiping Him alone). [3:64]

They call them to bear witness that they were muwahiduun (people of tawheed) and that they were kuffaar (unbelievers).  So they made clear to them the falsity of what they were upon. And this aayah shows Al-Baraa’a (freeing oneself) from the religion of the people of shirk and it clearly states “(We) bear witness that we are Muslims.” This contains the obligation of clearly announcing the falsity of what the people of shirk are upon and not remaining silent about it, and of clearly announcing the falsity of shirk and of refuting its people.

In summary:

Laa ilaaha illAllaah (none has the right to be worshipped except Allaah) has two pillars, and they are:

  1. An-Nafee (negation) and
  2. Al-Ithbaat (affirmation).

So if it is said to you: What are the pillars of laa ilaaha illAllaah? Then say, negation and affirmation.

Its conditions are seven, and it (saying the shahadah) will not benefit except with these conditions; someone has written them in a line of poetry and said:

Knowledge, certainty, purity and sincerity and your being truthful

                             Along with love, compliance, and acceptance of them

1.Knowledge: Its opposite is ignorance, so the person who says Laa ilaaha illAllaah with his tongue, but is ignorant of its meaning, then laa ilaaha illAllaah will not benefit him.

2.Certainty: Such that he does not have any doubt. This is because some people may know its meaning, however, they have a doubt about it, so his knowledge is not correct. He must have certainty of laa ilaaha illAllaah and that it is true.

3.Purity and Sincerity: Its opposite is ash-Shirk. Some people say laa ilaaha illAllaah, but they do not abandon shirk as is presently the case today with the worshippers of the graves. Those people will not be benefited by (saying) laa ilaaha illAllaah because from its conditions is abandoning shirk.

4.Being truthful: Its opposite is falsehood and lying. This is because the munaafiquun say laa ilaaha illAllaah, but they are liars in their hearts; they do not believe its meaning. Allaah the Most High said:

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ

اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً

When the hypocrites come to you, they say: “We bear witness that you are the Messenger of Allaah indeed.” But Allaah knows that you are indeed His Messenger, and Allaah bears witness that the hypocrites are liars. They take their oaths as a shield to screen them. [63:1-2]

5.Love: That the person loves this saying and is an ally to its people. As for the person who does not love it or does not love its people, then it will not benefit him.

6.Compliance: It is the opposite of turning away from it and abandoning it, and it is complying with what it (this saying) indicates with regard to worshipping Allaah Alone and not associating anything with Him, and it is complying with His commands. Since you have acknowledged and have borne witness that none has the right to be worshipped except Allaah Alone, then it becomes binding upon you to comply with His rulings and His religion. As for your saying laa ilaaha illAllaah, and you do not comply with His legislations, then laa ilaaha illAllaah will not benefit you.

7.Acceptance: Acceptance which negates Ar-Rad (rejection) – such that you do not reject anything from the rights of laa ilaaha illAllaah and whatever it indicates. Rather, you accept everything which laa ilaaha illAllaah indicates and you accept it correctly.

And an eighth condition is added:

And the eighth is added; rejecting whatever things are 

worshipped besides the One who is truly worshipped

Meaning: 8.Freeing oneself from shirk. So a person will not be a muwahid (a person of tawheed) until he frees himself from shirk. 

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ

And when Ibraaheem said to his father and his people: I am totally free of whatever you worship. [43:26]

These are the conditions of laa ilaaha illAllaah – eight conditions.

Footnotes:

[1] Refer to the hadeeth of ‘Alee ibn Haatim radiy Allaahu ‘anhu that was reported by At-Tirmidhee (3095). In it Allaah’s Messenger sallallaahu ‘alaihi wa sallam said:

“They did not used to directly worship them, but rather, when they (priests or monks) declared something lawful for them, they (the people) would then declare it lawful. And when they declared something forbidden for them, they would take it as being forbidden.”

[Shaikh Al-Albaanee rahimahullaah declared this hadeeth as hasan (good)].

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Allaah bears witness that “Lā ilāha illā Huwa”. Likewise the Angels & the people of knowledge bear witness – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 27 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


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

So the proof for the shahaadah (testification) is:

شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ

Allaah bears witness that none has the right to be worshipped but Him; and likewise the Angels and the people of knowledge bear witness. He Who maintains justice, none has the right to be worshipped but Him, the All-Mighty the All-Wise [3:18]33


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

His saying, He the Most High, “He testified“: meaning He judged and He decreed and He informed and He made clear and He made it binding.

So bearing witness from Allaah revolves around these five meanings: judging and decreeing and and informing and clarifying and making binding. So the meaning of, “He testified”, is He the Perfect and Most High decreed it upon His servants and He calls them to know of it and He informed them and He made it binding upon them that none has the right to be worshipped except Him.

laa ilaaha”, (none had the right to be worshipped): this is a negating ‘laa’ which negates everything which is worshipped besides Allaah

illaahu”, (except for Him): this affirms worship for Allaah alone.

And the meaning of, “annahu laailaaha illaahu”, (none has the right to be worshipped but him): it means there is nothing that is worshipped rightfully except  Allaah the Perfect and Most High. As for those who are worshipped besides Allaah, then worship of it is false because of His saying He the Most High:

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

That is because Allaah, He is the true God deserving all worship and those whom they call upon besides Him are futile and false and Allaah He is the Most High the Most Great [22:62]

He the Perfect and Most High testifies to His unity and the right to all worship and He is the most truthful One Who speaks and His bearing witness He the Perfect and Most High is the truest testification there can be because it comes from One Who is All-Wise, All-Aware, All-Knowing, he knows everything so therefore it is a testification which is true.

And the Angels“: they testify that none has the right to be worshipped except Him and they are a species of beings whom Allaah created to worship Him. They are honourable Angels, honoured servants, Allaah created them to worship Him. They declare His perfection night and day, and they never slacken. And also Allaah created them to carry out His commands in the creation, He entrusted them with implementing whatever He commanded, He the Perfect and Most High, from the affairs of the creation. So every Angel from them is entrusted with a duty. And their testification is a true testification, because they are people of knowledge, and of ‘ibaadah (worship) and of ma‘rifah (awareness) of Allaah the Mighty and Majestic. And they are from the most excellent of the creation, along with the point of disagreement which is are the righteous humans more excellent than the Angels, or are the Angels more excellent than the righteous humans there being disagreement about that point.

And the people of knowledge”: they are of two categories: the Angels, and the second category are the Possessors of Knowledge from mankind. And the Possessors of Knowledge do not testify except with something that is true, contrary to the case with those who are ignorant people, for their testification is not counted. And every species from the creation of Allaah bears witness for Allaah of His Unity and that none has the right to be worshipped but Him. And this is a case of showing the honour and nobility of the people of knowledge since Allaah joined their testification along with His testification, He the Perfect and Most High, and with the testification of His Angels. He counted the testification of the people of knowledge from the creation, and this shows their excellence and their nobility and their status, and they are testifying to the greatest matter that can be testified to, and it is at-Tawheed.

And what is meant by the Possessors of Knowledge – are the people of knowledge of the Legislation (i.e. Islamic knowledge), not as is said by some people that people of knowledge means the people of industry and agriculture, so those people, it is not said about them that they are People of Knowledge unrestrictedly, because their knowledge is limited in scope and is restricted, rather it is to be said, “this person is knowledgeable about arithmetic, this person is knowledgeable about engineering, this person is knowledgeable about medicine”, but it is not said about them that they are the People of Knowledge unrestrictedly. Because this term is not used unrestrictedly except for the people who have Islamic knowledge. And also most of those people are people who have only worldly knowledge, and amongst them are atheists whose knowledge mostly only increases them in ignorance concerning Allaah the Mighty and Majestic, and in self delusion and in atheism as you can see today in the disbelieving nations, that they are advanced with regards to industries and with regards to agriculture, however they are disbelievers. So how could it be said that they are the People of Knowledge, those whom Allaah has mentioned in His saying, “and the Possessors of Knowledge”. This is not at all feasible.

And likewise His saying:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

It is only those who have Knowledge amongst His slaves that fear Allaah [35:28]

What is meant is the scholars of Islamic knowledge, those who truly know Allaah and who truly worship Him and who fear Him. As for those people, then most of them do not fear Allaah, the Mighty and Majestic. Rather they disbelieve in Allaah and deny Him, and they claim that the world has no Lord and that rather nature brought it about and controls it, as is the case with the communists – they reject the Lord, the Perfect and Most High, even though they have worldly knowledge. So how then could we say – those people, they are the People of Knowledge? This is an error. So the term ‘Knowledge’ is not applied unrestrictedly except to its true people, and it is a noble title which cannot be applied to atheists and disbelievers, such that it is said, “they are the people of Knowledge”.

So the Angels and the possessors of Knowledge, they bear witness to Allaah’s Unity and sole right to worship. Therefore the saying of others besides them from the atheists and the people of shirk and the Sabeans, those who disbelieve in Allaah the Mighty and Majestic, is not counted. Those people, they are not counted, neither they nor their saying, because it is something contrary to the testification of Allaah and the testification of His Angels and the testification of those possessing knowledge from His Creation.

And His saying,Qaa’imam bil-Qist, (maintaining justice): this phrase is in the accusative case indicating a state along with, ‘He bore witness’ – meaning whilst establishing justice, He the Perfect and Most High. And the word, “al-Qist”, means al-‘adl (justice) – meaning Allaah the Perfect and Most High establishes justice in everything, and al-‘adl (justice) is the opposite of al-jawr (injustice), and He the Perfect and Most High is a just judge, nothing but justice comes from Him in everything.

Laa ilaaha illahu”, (none has the right to be worshipped but Him): this emphasizes the first sentence.

Al-‘Azeez-ul-Hakeem”, (the Almighty the All-Wise): these are two Names of Allaah the Mighty and Majestic, comprising two Attributes from His Attributes, and they are al-‘Izzah (Might) and al-Hikmah (Wisdom).

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

The Meaning of Ad-Deen Al-Islam (The Religion of Islam), its Levels and Pillars – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part D & Lesson 26
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


The Second Fundamental Principle: Knowledge of the Religion of Islaam 

The Definition of the Religion (Ad-Deen)

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

الأصلُ الثَّاني: معرفةُ دينِ الإسلامِ بالأدلةِ

The second fundamental principle: knowledge of the religion of Islaam with its proofs.27


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

The Shaikh, having finished explaining knowledge of the first fundamental principle, which was knowledge of Allaah the Perfect and Most High, with the evidences, he now moves on to explaining the second fundamental principle, and it is knowledge of the religion of Islaam with the proofs.

So therefore he said, “The second fundamental principle: knowledge and awareness of the religion of Islaam with the proofs.” Then he mentioned its definition and he explained its meaning and then he mentioned its levels.

And his saying rahimahullaah, “knowledge of the Deen of Islaam”. Ad-Deen – it means obedience, for it is said about a person, daana lahu, when he obeys him with regard to what he commanded, and he abandons what he forbade.

And the word Ad-Deen is used to mean al-Hisaab (bringing to account or reckoning), just as occurs in His saying:

مَالِكِ يَوْمِ الدِّينِ

The Sovereign Owner of the Day of Reckoning [1:4]

And it is said, “daanahu”, meaning he brought him to account, just as He the Most High said:

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

And what will cause you to understand what is the Day of the Reckoning? Then what will cause you to understand what is the Day of the Reckoning? [82:17-18]

Meaning: the Day of the Reckoning.

يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ

On the Day when no soul will possess any benefit for any other soul, and the whole affair on that Day will be for Allaah. [82:19]

His saying, “with the proofs”, meaning: knowledge of the religion of Islaam cannot be by way of blind following, or by way of conjecture from the person. The religion must be based upon proofs from the Book and the Sunnah. As for the person who does not know his religion, rather he just blindly follows the rest of the people and he is just a follower of whatever the rest of the people do, then this person does not know his religion as he should, and it is quite appropriate that when he is asked in the grave, that he should say:

هاه ، هاه ، لا أدري ، سمعت الناس يقولون شي ئا فقلته

“Haa, Haa, I do not know. I heard the people saying something, so I said it.”

[Reported by al-Bukhaaree (1338) and by Muslim (2870) in abridged form from a hadeeth of Anas radiy Allaah ‘anhu. The full version of the hadeeth is reported by Aboo Daawood (4753) from a hadeeth of al-Baraa’ ibn ‘Aazib radiy Allaah‘ anhu.]

So it is obligatory on a person that he should gain knowledge and awareness of his religion with the proofs from the Book of Allaah and the Sunnah of His Messenger sallallaahu ‘alaihi wa sallam, and he will not know this except through learning.


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

وهو الاستسلامُ له بالتوحيدِ، والانقيادِ له بالطاعةِ، والبراءةُُ مِنَ الشِّركِ وأهلِهِ

And it is to submit to Him with tawheed and to yield to Him with obedience and to free oneself from shirk and its people.28


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

Al-Islaam is derived from, “aslama lish-shay”, meaning he submitted to it. As it is said in the language, “aslama nafsahu lilqatl”, (he submitted himself to being killed)”, meaning that he submitted to being killed. So a person did islaam of himself, means that he submitted to that thing.

So therefore Islaam is submitting one’s face and one’s purpose and resolve and one’s intention to Him, he the Mighty and Majestic.

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

And who is better in religion than one who submits his face to Allaah and he is the doer of the good which Allaah legislated and he follows the religious way of Ibraaheem, upright and upon his way, turning away from shirk [4:125]

بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ

Rather whoever submits his face to Allaah [2:112]

Meaning: he makes his deeds purely and sincerely for Allaah the Mighty and Majestic, and he yields to Allaah obediently and by choice and with desire and out of love.

Submitting to Allaah with tawheed”: and it is to single out Allaah the majestic and most high with worship, and this is the meaning of tawheed. So whoever worships Allaah alone without attributing a partner to Him, then he has indeed submitted to Him.

His saying, “And yielding to Him, He the Perfect with obedience“: regarding whatever He has commanded you with and whatever He has forbidden you from. So whatever He commanded you with then you do it and whatever He forbids you from then you avoid it, in obedience to Allaah the Perfect and Most High.

His saying, “and freeing oneself from shirk and its people“: freeing oneself means cutting off from and separating from and being far removed from shirk and from the people of shirk, such that you believe the falsity of shirk and keep away from it. And you believe in the obligation of having enmity towards the people of shirk because they are enemies to Allaah, the mighty and majestic, so therefore you do not take them as beloved friends and allies, rather you take them as enemies because they are enemies to Allaah and to his Messenger and to His religion so therefore you do not have love for them and you do not have love and alliance with them rather you cut off from them with regard to the religion and you distance yourself from them and you believe in the falseness of what they are upon so therefore you do not love then with your heart and you do not aid them with your sayings and your actions, because they are enemies to your Lord, and enemies to your religion so how can you have love and alliance with them when they are enemies of Islaam?

It is not sufficient that you submit to Allaah and yield to him with obedience but do not free yourself from shirk and nor from the people of shirk, this will not suffice, you will not be counted as being a Muslim until you have these characteristics:

  • Firstly: submitting to Allaah with tawheed.
  • Secondly: yielding to him with obedience
  • Thirdly: freeing oneself from that which opposes tawheed and that which opposes obedience and it is shirk.
  • Fourthly: freeing oneself from the people of shirk.

By actualizing these characteristics you will be a Muslim, as for if you miss out on a single characteristic from them then you will not be a Muslim. So in these three words the Shaikh summarized the definition of Islaam and how many a person does not know the meaning of Islaam because he has not learned this thing, and if it were said to him, “What is Islaam?“, he will not give you a correct response.


The Levels of the Religion 

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

وهو ثلاثُ مراتبَ: الإسلامُ، والإيمانُ، والإحسانُ 

And it is of three levels: Al-Islaam,29 Al-Eemaan and Al-Ihsaan 30


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

The meaning of levels is ascending levels because we have said Islaam is of three levels, some of them being higher than others. The first level from the levels of the religion is Islaam, then after it comes eemaan, then after it comes ihsaan. So therefore Islaam is broader, and eemaan is something more restricted than Islaam, and ihsaan is more restricted than eemaan.

So the sphere of Islaam is wide, the hypocrites, they enter within it if they outwardly comply with Islaam and they outwardly display it and they outwardly adhere to it. If they pray along with the Muslims and they give the zakaat and they do the outward actions, then they are called Muslims and the rulings of the Muslims apply upon them in this world, so they have whatever the Muslims have and upon them will be whatever is upon the Muslims. However in the Hereafter they will be in the lowest depths of the fire because they do not have eemaan rather they just have outward apparent Islaam only.


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

His saying, “Al-Eemaan“: this is the second level, and the people who have eemaan they vary in their levels so from them are Al-Muqarraboon (those who draw especially close through good deeds), and from them are Al-Abraar (the righteous ones). Al-Muqarraboon – they are the people of the highest of the levels, and Al-Abraar are lesser than them, and from them there are those who are the person who is one who wronged himself, and he is the one who commits major sins which are less than shirk. Then he is a sinful believer or he is a believer who is deficient in eemaan.

He the Most High said:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

Then we gave the Scripture as inheritance to those whom we chose from our servants. So from them are those who wrong themselves and from them are those who take a middle course and from them are those who are foremost upon good deeds by the permission of Allaah, and that is the great bounty [35:32]

His saying, “Al-Ihsaan”: this is the third level and it is Al-Ihsaan, and it is that the servant does well with regards to what is between him and Allaah, he does well in the worship of Allaah the Mighty and Majestic. And the Prophet sallaahu ‘alaihi wa sallam mentioned Al-Ihsaan:

الإحسان أن تعبد الله كأنك تراه ، فإن لم تكن تراه فإنه يراك

“Al-Ihsaan is that you worship Allaah as if you are seeing him and even though you do not see him then he certainly sees you”

[A part of the long hadeeth reported by al-Bukhaaree (50) and by Muslim (9 and 10) from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu]

Meaning: you have certain knowledge that Allaah sees you wherever you may be.


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

وكلُّ مرتبةٍ لها أركانٌ

And every level has pillars.31


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

His saying, “and every level has pillars“: pillars is the plural of a pillar, and it is that which something stands upon.

So the pillars of something are its aspects which it stands upon, and it cannot stand without them, and they are within the thing itself, contrary to conditions, for they are outside the thing. For example the conditions of the prayer then they are outside the prayer and come before it. And as for the pillars of the prayer, then they are inside it such as the initial takbeer of the prayer and the recitation of al-Faatihah, so if anything from them is missing, then the prayer will not be correct, just as if there was something missing from the pillars which hold up a building then it will not stand and will not be supported.


The pillars of Islaam

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

فأركانُ الإسلامِ خمسةٌ: شهادةُ أنْ لا إله إلاّ اللهُ، وأنَّ محمدًا رسولُ اللهِ، وإقامُ الصلاةِ، وإيتاءُ الزكاةِ، وصومُ رمضانَ، وحجُّ بيتِ اللهِ الحرامِ

So the pillars of Islaam are five, the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and establishing the prayer, and giving the zakaat and fasting Ramadaan and performing Hajj to Allaah’s sacred house 32


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

Islaam will not stand except with these pillars, if they are missing than Islaam will not be upright and the rest of the acts of obedience are matters of completion for these pillars. All the actions of obedience and all good deeds are all actions of completion of these pillars and therefore when Jibreel ‘alaihissalaam asked Allaah’s Messenger sallaahu ‘alaihi wa sallam in the presence of the Companions saying:

أخبرني عن الإسلام ، قال : الإسلام أن تشهد أن لا إله إلا الله وأن محمدا رسول الله ، وتقيم الصلاة ، وتؤتي الزكاة ، وتصوم رمضان ، وتحج البيت إن استطعت إليه سبيلا

“Inform me about Islaam. He replied: Islaam is that you bear witness that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and that you establish the prayer and that you give the zakaat and that you fast Ramadaan and that you perform Hajj to the house if you are able to make your way to it”

So he explained Islaam to be these five pillars, however the hadeeth of Ibn ‘Umar makes it clear that these five are the foundations of Islaam so he sallaahu ‘alaihi wa sallam said:

بني الإسلام على خمس

“Islaam is built upon five” 

[Reported by al-Bukhaaree (8) and by Muslim (16) from a hadeeth of Ibn ‘Umar radiy Allaahu ‘anhu ]

Meaning: that these five are not the whole of Islaam rather they are its pillars and its foundations which it rests upon and the rest of the legislated matters are things which perfect and complete these pillars.

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 Greatest Matter Commanded by Allaah is Tawheed – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 13 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

The Greatest Matter Commanded by Allaah is Tawheed.

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

وأعظمُ ما أَمرَ اللهُ به التوحيدَ وهو إفرادُ اللهِ بالعبادة

And the greatest of all that Allaah has commanded is Tawheed, and it is to single out Allaah with all worship17


[17]: Shaykh Fawzan’s Explanation

His saying rahimahullaah, “The greatest of all that Allaah has commanded is Tawheed”: this is very important, that tawheed is the greatest thing that Allaah has commanded. All the commands that Allaah has commanded, all of them, come after tawheed.

And the proof that the greatest thing that Allaah has commanded is tawheed is His saying, He the Most High:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا

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

To the end of the aayah.

This aayah contains ten rights, and therefore it is called the aayah of the ten rights. The first of these rights is the right of Allaah the Perfect:

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا

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

وَبِالْوَالِدَيْنِ إِحْسَانًا

And treat the parents well [4:36]

This is the second right.  

وَبِذِي الْقُرْبَىٰ

And the close relatives [4:36]

This is the third right, and the close relatives, they are those people to whom you are closely related through your father or mother, such as fathers and grandfathers, and paternal uncles and paternal aunts, maternal uncles and maternal aunts, and brothers and sisters, and children of brothers and sisters, and children of paternal uncles and paternal aunts, those people are the close relatives, they have the right of al-Qaraabah (of being your close relative).

Wal-yataamaa” (and the orphans), – the orphans from the Muslims, and they are everyone whose father has died whilst he was young and he had not attained the age of puberty, and therefore he needs someone to take the place of his father in taking care of this child, bringing him up, spending upon him and seeing to his welfare, and removing whatever will harm him, because he has no father to protect him and spend upon him and defend him, so he has a need of someone to help him because he has lost his father and his family, and he has a right in Islaam.

What is important is that Allaah began it with His right, He the Perfect and Most High.

His saying:

وَلَا تُشْرِكُوا بِهِ شَيْئًا

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

He did not restrict Himself to saying:

وَاعْبُدُوا اللَّهَ

And worship Allaah [4:36]

Because worship will not be correct along with shirk and it will not benefit, and it will not be called worship unless it is made purely and sincerely for Allaah the Mighty and Majestic. If it has shirk along with it, then it will not be worship, no matter how much the person exerts himself in its performance. So He joined the matter of worship with the prohibition of shirk, since worship will not be correct with the presence of shirk at all.

This is a proof for the saying of the Shaikh, “The greatest thing that Allaah commanded is tawheed”, since Allaah began many aayahs with it, from them is this aayah, and from them is His saying He the Most High:

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ

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

So He the Perfect and Most High began with tawheed, and this proves that it is the greatest thing that Allaah has commanded.

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا ۖ وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ

Say: Come I will recite to you that which your Lord has truly forbidden for you: do not associate anything in worship with Him, and treat the parents well, and do not kill your children on account of poverty [6:151]

This is a proof for what will follow, that the greatest thing that Allaah has forbidden is shirk. So since the greatest thing that Allaah has commanded is tawheed, then it is obligatory that the person begins by learning ‘aqeedah (correct belief) before everything. Correct creed and belief is the foundation, so it is obligatory that the person begins with it in learning and teaching and that he is constant upon teaching it and explaining it to the people, because it is the greatest thing that Allaah has commanded, so it is not befitting that you make it the last of all things or give no great attention to it, because now there are actually callers who renounce the teaching of tawheed and ‘aqeedah, there are people who are afflicted with this. And because any deficiencies with regard to it will be a deficiency in the whole of the religion so it is obligatory to give careful attention to it.

And what is tawheed ? Is it that you affirm that Allaah is the Creator, the Provider, the Giver of life, the Giver of death? No. Tawheed is: to single out Allaah with worship, because Allaah said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I did not create the jinn and mankind except to worship Me. [51:56]

And the people of tafseer said: Worship Me – meaning single Me out (with all worship). So they explained tawheed as ‘ibaadah (worship).

Therefore, tawheed is to single out Allaah with worship and it is not to affirm that Allaah is the Creator, the Provider, the Giver of life, the Giver of death, the One in control of affairs because this is present in people’s fitrah (inborn nature). It is present in the intellects of those who possess intellect. There is not a person of intellect in the world who truly believes that anyone created the Heavens and the Earth besides Allaah, the Perfect and Most High. There is not in the whole world anyone – and that includes the unbelievers and the atheists – who truly believes that there is anyone from mankind who created mankind.

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ

And if you were to ask them (the people of shirk) who created them, they would certainly say, “Allaah!” [43:87]

There is not a person with intellect in the whole world who believes truly that a human can create a human being who walks upon the Earth and speaks and eats and drinks. Is there a person with intellect who believes this?

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ

أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَل لَّا يُوقِنُونَ

Were they created without any Creator having brought them into existence? Or are they the creators? Or did they create the Heavens and the Earth? Rather they do not have certainty. [52:35-36]

Tawheed-ur-ruboobiyyah (tawheed of Allaah’s Lordship) is something found in the inborn natures and in their intellects; however it will not suffice without tawheed-ul-‘ibaadah (tawheed of worship) – and it is to single out Allaah with all worship.

And therefore the Shaykh said: Tawheed is to single out Allaah with worship and it is not to single out Allaah with respect to creating and providing and giving life and giving death because this is something which is known and tawheed-ur-ruboobiyyah (tawheed of Allaah’s Lordship) will not suffice with regard to the definition of tawheed.

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 commanded the whole of mankind with Al-Haneefiyyah and He created them for it – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 13 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

Previous ClassAl-Haneefiyyah (The Straight and True Religion)

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

وبذلك أَمَرَ اللهُ جميعَ الناس وخلَقهم لها

And that is what Allaah commanded the whole of mankind with and He created them for it.15


[15]: Shaykh Fawzan’s Explanation

His saying, “And that is what Allaah commanded”: the indication refers to his saying, “That you worship Allaah making the religion purely and sincerely for Him”. And Allaah commanded the whole of the creation with the worship of Allaah making the whole of the religion purely and sincerely for Him, Allaah commanded the whole of mankind the Arabs from them and the non-Arabs, the white and the black from them, all of mankind from the time of Aadam until the last of mankind in the world, Allaah commanded all of them to worship Him, along with making the worship purely and solely for Him. Allaah the most High said:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind single out your Lord with all worship, He Who created you and all those who came before you so that you may be from those who fear and are dutiful to Allaah (who avoid His punishment). He Who made the earth a resting-place for you and made the sky a ceiling and He sent down from the clouds rain and He brought out with it from the earth crops and fruits as provision for you. So do not set up rivals to Allaah whilst you know. [2:21-22]

That there is no rival for Him and there is no-one resembling Him, and there is no-one like Him, and there is no equal for Him. So this is a prohibition of major shirk and lesser shirk. Allaah commanded all of mankind with that from the first of them to the last of them.

His saying, “And He created them for it”: meaning to worship Him alone associating no partners with Him, He the one free of all imperfections, they were created for that purpose, that is just as occurs in His saying He the Most High:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I did not create the Jinn and mankind except so that they should worship Me alone. [51:56]

And they were commanded with that in His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O mankind single out your Lord with all worship, the one who created you [2:21]

This is the meaning of the saying of the Shaikh, ‘He created them for it, and He commanded them with it’, he combined the two matters in his saying, “And Allaah commanded the whole of mankind with that and He created them for it”, just as He the Most High said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I did not create the Jinn and mankind except so that they should worship Me alone. [51:56]

So His saying, He the Most High:

.. وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ

And I did not create the Jinn and mankind .. [51:56]

So Allaah, He is the Creator, He is the one who created all things, and from that is that He created the Jinn and mankind, and He gave them intellect, and He gave them the duty of worshipping Him alone and not associating anything along with Him. He particularized them with the command to worship Him because Allaah gave them intellects, and He gave them that by means of which they can they can distinguish between what is harmful and what is of benefit, and between the truth and falsehood, and He created all things for their welfare and benefit.

He the Most High said:

وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ

And He has made subservient for you whatever is in the heavens and whatever is upon the earth all of it is a favour from Him. [45:13]

Everything has been made subservient for the descendants of Aadam in order that they should use it as an aid upon that which they were created for, and it is the worship of Allaah the Perfect and Most High:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I did not create the Jinn and mankind except so that they should worship Me alone. [51:56]

The Jinn are a species of beings from the realms of the hidden and unseen, we do not see them, and they have the duty of performing worship and they are forbidden from committing shirk and from sin, just like the descendents of Aadam. However they differ from the descendents of Aadam in their created form.

As for with regard to commands and prohibitions, then they are just like the descendants of Aadam, they are bound by commands and prohibitions, and the Jinn are a species of beings from the world of the hidden and unseen, we do not see them, however they are present. And mankind, they are the descendants of Aadam. They are called Al-Ins because they are sociable with each other, they come together and they enjoy each others’ company.

And the Jinn are called Jinn from Al-Ijtinaan, which means the state of being hidden. And from it is Al-Janeen (the embryo) in the womb, because it is hidden, and it is said about a person jannahul-layl (the night covered him) when it covers him over, and it is also said Al-Mijann (a shield), that which is taken for protection in war for arrows and so on, so it covers the one who carries it. So Al-Ijtinaan and Al-Janaan, is something which is hidden and concealed. So the Jinn are hidden from us, we do not see them. And they are a species of beings who exist, whoever denies them then he is a disbeliever, since he is denying the truth of what Allaah and His Messenger have said, and denying the consensus of the Muslims, since Allaah the Mighty and Majestic has made clear that He did not create Jinn and mankind except to worship Him, not for anything else.

So He did not create them in order for them to benefit Him or to harm Him nor in order to feel powerful because of them and not feel lowly nor in order to seek increase through them in place of having little because He is Ghaniyy (Independent), having no need of the creation, and He did not create them because of any need for them, He did not create them in order that they should provide for Him or that they should earn wealth for Him:

مَا أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ

إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ

I do not want provision from them, and I do not want that they should feed Me. Allaah, He is the Great Provider, the Possessor of Tremendous Power, the Strong. [51:57-58]

So Allaah is not in need of the creation rather He created the Jinn and mankind for one thing alone and it is that they should worship Him, and He is not in need of their worship, rather they are in need of it, since if they worship Allaah, then He honours them and enters them into Paradise. So the benefit of worship returns to them, and the harmful effect of sins is upon them, as for Allaah the Majestic and Most High, then He is not harmed by the obedience of the obedient one nor by the sin of the sinful one.

He the Perfect and Most High said:

 إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ

If you people disbelieve, you and everyone upon the earth together, then Allaah is the Independent One, free of all needs, the One deserving of all praise. [14:8]

Allaah is not harmed by the sinning of the one who sins and He is not benefitted by the one who is obedient, rather this returns to the creation themselves. If they obey Him then they benefit, and if they disobey Him then they are harmed by sinning against Him.


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

Just as He the Most High said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I did not create the Jinn and mankind except that they should worship Me alone [51:56]

And the meaning of, “they should worship”, is, “they should single Me out with all worship.”16


[16]: Shaykh Fawzan’s Explanation

His saying, “And the meaning of ya‘budoon is yuwahhidoon”: meaning they single Me out with all worship. So worship and tawheed have one and the same meaning. Tawheed can be explained to mean worship, and worship can be explained to mean tawheed, and the meaning of these two is one. So this contains a refutation of those who explain tawheed to be affirming that Allaah is the Creator, the Provider, the One who gives life, the One who gives death, the One who is in control of affairs. This is not the tawheed for which the creation were created, rather the creation were created for the tawheed of worship which is Tawheed-ul-Uloohiyyah.

As for one who only affirms Tawheed-ur-Ruboobiyyah (Tawheed of Allaah’s Lordship), then he is not a muwahhid (person of tawheed) and he will not be from the people of Paradise, rather he will be from the people of the Hell-Fire, because he has not come with the tawheed which he was created for, and with 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:

Al-Haneefiyyah (The Straight and True Religion) – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 12
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link

The Third Treatise :
Al-Haneefiyyah (The Straight and True Religion), the Religious Way Followed by Ibraaheem

 The Definition of Al-Haneefiyyah


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

إنَّ الحنيفيةَ: مِلَّةُ إبراهيمَ

That Al-Haneefiyyah (The straight and true religion) the religious way followed by Ibraaheem13


[13]: Shaykh Fawzan’s Explanation

His saying, “That Al-Haneefiyyah the religious way followed by Ibraaheem”: meaning that which is obligatory that you should know and be aware of is that Al-Haneefiyyah is the religious way of Ibraaheem, and Al-Hanf in the language means inclination.

So the meaning of Al-Haneefiyyah is the religious way which turns away from shirk towards tawheed. And Ibraaheem ‘alaihissalaatu wassalaam was a Haneef, a Muslim. Haneef meaning one who inclined away from shirk and turned away from it towards tawheed and making his religion purely and sincerely for Allaah the Mighty and Majestic. He the Most High said:

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

Ibraaheem was an Ummah (a teacher of good, and a leader followed upon guidance), obedient to Allaah, Haneef (upright upon the true religion of Islaam), and he was not from those who associate others with Allaah [16:120]

So al-Haneef was one of the attributes of Ibraaheem ‘alaihissalaam with the meaning that he turned away from shirk and inclined away from it totally in favour of tawheed, turning totally towards tawheed and making worship purely for Allaah the Mighty and Majestic. Allaah the Most High said:

ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا

Then we revealed to you that you should follow the religious way of Ibraaheem the Haneef  (the one who was upon the true religion, tawheed turning away from shirk). [16:123]

And He the One free of all imperfections said:

مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

Ibraaheem was neither a Jew nor a Christian, but rather he was a Haneef, a Muslim, and he was not from those who associated others with Allaah [3:67]

These are the tremendous characteristics of Ibraaheem ‘alaihissalaam, from them is that he was Haneef, and that his religious way is Haneefiyyah, and it is the religion which is purely and sincerely for Allaah the Mighty and Majestic which has no shirk in it. And Allaah commanded His Prophet sallallaahu ‘alaihi wa sallam that he should follow this religious way by His saying:

ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ

Then We revealed to you that you should follow the religious way of Ibraaheem who was Haneef, and he was not from those who associated others with Allaah. [16:123]

And we have been commanded likewise that we should follow the religious way of Ibraaheem ‘alaihissalaam. He the Most High said:

هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ

He has chosen you for His religion, and He has not placed any unbearable difficulty upon you in the religion. So follow the religious way of your forefather Ibraaheem. Allaah it is who has named you the Muslims [22:78]

And it was the religion of all of the Messengers.

However because of the fact that Ibraaheem ‘alaihissalaatu wassalaam is the most excellent one of the Prophets after our Prophet Muhammad sallallaahu ‘alaihi wa sallam because he encountered in the path of calling to tawheed such torment and trials as were not encountered by anyone else, and he had patience upon that. And because he was the father of the Prophets, because the Prophets who came after him, all of them were descendants of his ‘alaihissalaatu wassalaam. So therefore Al-Haneefiyyah was the religious way of all of the Prophets and it is the call to tawheed and the prohibition of shirk this was the religious way of all of the Messengers. However because Ibraaheem took notable stances for this religious way, it was ascribed to him and for those who came after him. And the Prophets all of them after him, they were upon the religious way of Ibraaheem, and it is the religion of tawheed and ikhlaas making the religion purely and sincerely for Allaah the Mighty and Majestic.

What is this religious way which our Prophet sallallaahu ‘alaihi wa sallam was commanded to follow, and which we have been ordered to follow? It is obligatory upon us that we should be aware of it, because the Muslim, it is obligatory that he should be aware of whatever Allaah has made obligatory upon him, so that he can comply with it, and in order that he will not violate it. It is not sufficient to merely ascribe oneself to it without awareness, it is not sufficient to ascribe oneself to Islaam when he does not know what it is, and he does not know what are those things which nullify Islaam, and what are the religious duties of Islaam and the rulings of Islaam, and it is not sufficient to merely ascribe yourself to the religious way of Ibraaheem and you do not know what it is, and if you are asked about it you say, “I don’t know”. This is not permissible, it is obligatory that you are well aware of it so that you can proceed upon it upon clear insight and so that you do not violate anything from it.


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

أنْ تعبدَ اللهَ وحدَهُ مخلصًا له الدِّين

Is that you worship Allaah alone, making the religion purely and sincerely for Him14


[14]: Shaykh Fawzan’s Explanation

His saying, “Is that you worship Allaah alone, making the religion purely and sincerely for Him”: this is the religious way of Ibraaheem, that you worship Allaah making the religion purely and sincerely for Him. That you combine two matters: worship and making the worship purely for Allaah. So whoever worships Allaah but does not make the whole of religion purely for Him, then his worship will be nothing at all. So whoever worships Allaah and fasts and performs the Hajj (pilgrimage) and prays and performs ‘Umrah, and gives in voluntary charity and pays the Zakaat and does a great number of acts of obedience, however he does not do so making it purely and sincerely for Allaah the Mighty and Majestic, either because he does that for show or for repute, or because he mixed his deeds with something from shirk, such as calling upon other that Allaah, and calling for aid upon other than Allaah, and slaughtering for other than Allaah, then this person will not be mukhlis one who is acting purely and sincerely for Allaah in his worship, rather he will be a mushrik, and he will not be upon the religious way of Ibraaheem ‘alaihissalaatu wassalaam. 

Many of those who ascribe themselves to Islaam today fall into major shirk, into calling upon other than Allaah and worshipping the graves and the tombs and sacrificing for them and performing vows for them and making tawaaf around them and seeking blessing from them and calling for aid to the dead and other than that, and they say that they are Muslims. Those people do not know the religious way of Ibraaheem ‘alaihissalaatu wassalaam which their Prophet Muhammad sallallaahu ‘alaihi wa sallam was upon, they do not know of it or they know of it but then contradict it knowingly, and Allaah’s refuge is sought, and this is even worse.

So the religious way of Ibraheem does not accept shirk in any form and whoever mixes his actions with shirk then he is not upon the religious way of Ibraaheem, even if he ascribes himself to it and claims that he is a Muslim. So what is obligatory is that you should have awareness of the religious way of Ibraaheem and that you act upon it and that you adhere to it by worshipping Allaah making the whole of the religion purely and sincerely for Him, that there is not in your worship anything from lesser shirk or greater shirk. 

This is the religious way of Ibraaheem ‘alaihissalaam: Al-Haneefiyyah, which turns away from shirk totally and turns to tawheed totally, that you worship Allaah making the religion purely and sincerely for Him.

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:

Neither any Angel brought near, nor any Messenger sent – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

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

[Souncloud Audio Link

[Pevious Class]

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 Him

[In this Audio]

لاَ مَلَكٌ مُقَرَّبٌ وَلاَ نَبِيٌّ مُرْسَلٌ

Neither any angel brought near, nor any Messenger sent.8


[8]: Shaykh Fawzan’s Explanation

His saying, “Neither any angel brought near, nor any Messenger sent”: the angel brought near – this is the most excellent ones from the angels such as Jibreel ‘alaihissalaam, and the bearers of the Throne, and those around it, and the angels drawn close to Allaah the Perfect and Most High. So despite the closeness of their place to Allaah the Mighty and Majestic, and their drawing close to Him with worship and their status with Allaah, if anyone were to associate them along with Allaah in worship then Allaah will not be pleased that an angel drawn close is associated with Him, nor any Prophet sent, such as Muhammad sallallaahu ‘alaihi wa sallam, and ‘Eesaa and Nooh and Ibraaheem, those Messengers who are firmest in resolve. He is not pleased that anyone should be associated with Him even if it be one of the most excellent of the angels, even if it be one of the most excellent of mankind.

So He is not pleased that anyone should be associated along with Him from the angels nor from the Messengers. So how about other than them from the beloved servants of Allaah and righteous people, so other than the angels and the Messengers it will be even more the case that Allaah is not pleased that they be associated with Him in worship. And this is a refutation of those people who claim that they take the righteous people and the beloved servants of Allaah as intercessors with Allaah in order to draw them closer to Allaah, just as the people of the days of ignorance used to say:

مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ

We do not worship them except so that they should draw us closer to Allaah (by interceding for us with Allaah) [39:3]

Otherwise they believed that those ones whom they took, they do not create and they do not give provision and they do not possess power over death nor life nor resurrection. Rather their intention was just to take them as intermediaries with Allaah the Mighty and Majestic, and therefore they directed some worship towards them to draw them closer to them, so they made sacrifices for the graves, and they made vows for the graves and they supplicated for aid and called upon the dead.

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: