The Two Testimonies – Shaykh Muhammad ibn Saalih al-Uthaymeen [Video|Ar-En Subtitles]
Islamic Knowledge – Islam, Sunnah, Salafiyyah
Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: sahab.net/forums/index.php?showtopic=120580
Reference: Darulhadith.com
Translated by afatwa.com
Question:
Why are all of those who call towards Tawhîd called as “Wahhâbiyyah” ever since Shaykh Muhammad bin ‘Abdil-Wahhâb (rahimahullâh)? This word scares off many people from those who call towards Tawhîd.
Shaykh al-Fawzân:
No, it doesn’t scare off at all. We are proud of the fact that the one who calls towards Tawhîd is called as “Wahhâbî” and all praise is due to Allâh. What is the one who calls towards Shirk (idolatry, polytheism) called then? What is he called? Jâhilî!
We are proud of it. Let them then say “Wahhâbî”. They are thusly themselves witnessing that the call of Wahhâbiyyah is a call towards Tawhîd. The author of “al-Lanjah” (rahimahullâh) said:
“If the one who follows Ahmad is a Wahhâbî, then let the humans and Jinns witness that I am a Wahhâbî.”
Ahmad here is the messenger (sallâ Allâhu ‘alayhi wa sallam);
“If the one who follows Ahmad is a Wahhâbî, then let the humans and Jinns witness that I am a Wahhâbî.”
Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).
That the religion of al-Islaam can be summarized into two basic important and mighty principles, and they are as follows:
The First (al-Awwal):
That we do not worship anyone except Allaah alone, having no partner in that
[An-laa Na’budu illa-Allaah Wahdahu laa Shareeka lah].
Allaah (ta’aalaa) said:
Say (O Muhammad (Sallalahi Alaihi wa Sallam): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah.” Then, if they turn away, say: “Bear witness that we are Muslims.” (Aali Imraan 3:64)
And He (ta’aalaa) said: And your Lord has decreed that you worship none but Him. (Al-Israa’ 17:23)
And this is the meaning of: (I bear witness that none has the right to be worshipped except Allaah) [Ash-hadu an-laa Ilaaha illa-Allaah].
And The Second (ath-Thaanee):
That we do not worship Him except by what He legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), without innovations and desires [An-laa Na’budahu illaa bimaa Shara’ fee Kitaabihi aw fee Sunnati Rasoolihi Muhammad (Sallalahi Alaihi wa Sallam) laa bil-Bida’i wal-Ahwaa’].
He (ta’aalaa) said:
[Say (O Muhammad (Sallalahi Alaihi wa Sallam) to these idolaters (pagan ‘Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers, etc. who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember! (Al-A’raaf 7:3)
And He (ta’aalaa) said:
And whatsoever the Messenger (Muhammad (Sallalahi Alaihi wa Sallam) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allaah. Verily, Allaah is Severe in punishment. (Al-Hashr 59:7) And this is the meaning of: (I bear witness that Muhammad (Sallalahi Alaihi wa Sallam) is the Messenger of Allaah) [Ash-hadu anna Muhammadar-Rasool-ullaah].
Shaykhul-Islaam ibn Taymiyyah (rahimahullaah) said in his valuable book ((Iqtidaa’ as- Siraatul-Mustaqeem Mukhaalifat Ashaab al-Jaheem)) [The Requirements of the Straight Path in Opposing the Companions of the Fire] page 451:
( And these two fundamentals: are the essence of the religion (Jimaa’ ad-Deen): That we do not worship anyone except Allaah and that we do not worship Him except with what He has legislated, and we do not worship Him with innovations … and these two fundamentals, they are the realization and the perfection of the two testimonies (ash-Shahaadatayn), which are the head of al- Islaam … ). End of quote. And see at-Tahqeeq wal-‘Eedaah of ash-Shaykh Ibn Baaz (rahimahullaah) page: 63.
EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):
Regarding the first fundamental principle, which is the Tawheed of Allaah, the Shaykh mentioned that in the Kitaab of Allaah and the Sunnah of His Messenger we find many Aayaat and Ahaadeeth that point to this great fundamental principle. And it was for this cause that Allaah (subhaanahu wa ta’aalaa) sent His Messengers, and He ordered them to call the people first and foremost to this fundamental principle, which is the Tawheed of Allaah, and the oneness of Allaah in His worship (Tawheed al-Ulooheeyah), and the oneness of Allaah in His Names and Attributes (Tawheed al- Asmaa was-Sifaat), and the oneness of Allaah in His Lordship (Tawheed ar-Ruboobeeyah).
Allaah (subhaanahu wa ta’aalaa) said:
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e. do not worship Taaghoot besides Allaah).” (An-Nahl 16:36)
And He (ta’aalaa) said:
And We did not send any Messenger before you (O Muhammad (Sallalahi Alaihi wa Sallam)) but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).” (Al-Anbiyaa’ 21:25)
So if a person worships Allaah (subhaanahu wa ta’aalaa) and obeys these commands of Allaah, then this is the realization of Tawheed, and this is the first fundamental which this religion of al-Islaam is based upon.
Regarding the second fundamental principle, and it is that we do not worship Allaah except by what He has legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), and that we do not worship Him with innovations and desires. The Shaykh mentioned that those who beautify and make beautiful to themselves innovations and desires, and from the innovations is celebrating the Mawlid (birthday) of the Prophet (Sallalahi Alaihi wa Sallam), which is an innovation of the Soofiyyah, and the Shaykh mentioned that this is not allowable in our religion and it is not legislated, and the people who perform this, they are under a severe threat. Allaah (subhaanahu wa ta’aalaa) has issued a severe warning against those who oppose and go against the commandments of the Messenger:
And let those who oppose the Messenger’s (Muhammad (Sallalahi Alaihi wa Sallam)) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (An-Noor 24:63)
We have been ordered to be followers and we have been ordered to take firm hold of the Sunnah. So that which the Prophet (Sallalahi Alaihi wa Sallam) has given us, then it is upon to take it and firmly hold on to it, and that which he prohibited us from then it is upon us to prohibit ourselves from it. And the one who goes against the clear orders of the Messenger (Sallalahi Alaihi wa Sallam) is in opposition to the Messenger, and he is on a great level of jeopardy, and if Allaah (subhaanahu wa ta’aalaa) does not give him the Tawfeeq to repent, and he dies upon this, then he is in a dangerous state. And many of the people in this day and age have fallen into numerous types of innovations, such as the Soofiyyah and the Raafidhah, and other than them. And they have not prohibited themselves from that which the Prophet (Sallalahi Alaihi wa Sallam) has prohibited them from, and they have not enjoined upon themselves that which the Prophet (Sallalahi Alaihi wa Sallam) has enjoined upon them and ordered them with.
And in the valuable book of Shaykhul-Islaam Ibn Taymiyyah is the warning to the Believers of following the path of the people whose destination is the Fire, the people of the Book, the Jews and the Christians. And in this day and age we find many of the Muslims following the Kuffaar in all levels of life. And verily we have been ordered to oppose the Kuffaar in all actions and in all levels of life, such as our speech, and our character, and in our dress, and in our actions of worship, so much so that even in the prayer, as the Prophet (Sallalahi Alaihi wa Sallam) has said: ((Pray in your shoes, for verily the Jews do not pray in their shoes)). A Hadeeth.
And many of the Muslims have invented various holidays following in the footsteps of the Kuffaar, such as labor day, and workers holiday, and mothers day, and other holidays like this, all of which are alien to al-Islaam and all of which are innovations.
Source : Class 43 : May – 13 – 06 of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
Al-Bukhârî reports that ‘Umar – Allâh be pleased with him – came to the Black Stone (performing tawâf, circumambulation), kissed it, and said, “I know that you are a stone, you do not cause benefit or harm; and if it were not that I had seen Allâh’s Messenger – peace and blessings of Allâh be upon him – kiss you, I would never have kissed you.”
Al-Bukhârî, Al-Sahîh, Chapter on what has been said about the Black Stone.
Points to note
· The illustrious Companion and Caliph ‘Umar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allâh has control over these things.
· We are reminded that acts of worship are taken from Allâh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced.
· We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allâh’s Messenger did it, even if we don’t know the wisdom behind it.
· This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ‘Umar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols.
Adapted from Ibn Hajr, Fath Al-Bârî, and other hadîth commentaries.
Source: http://www.sayingsofthesalaf.net/index.php/umar-and-the-black-stone/
Question:
There are some people who write amulets for sick, insane, and psychiatric patients including in them parts of the Qurýan and Sunnah we never vouch for the sound creed of such people. We advised them against doing so, but they refused to listen, saying: We write only what is in the Book of Allaah and the Sunnah of His Messenger (sallallaahu alaihi wa sallam), which is not prohibited. Some of these amulets are worn by the patients themselves, or by an impure woman such as a menstruating woman, or a woman in her postnatal, or an insane, an under age child who does not know how to clean himself. Is this permissible?
Answer:
The Prophet (sallallaahu alaihi wa sallam) permitted incantations with Qur’anic recitation, and supplications, as long as they do not include Shirk, or meaningless words. Muslim narrated in his Sahih that Auf bin Malik said: We used to use incantations in the pre-Islamic era, so we asked the Messenger of Allaah (sallallaahu alaihi wa sallam): What formula should we recite for that purpose? He said: Let me hear what you say. There is no harm in incantations as long as they do not include Shirk in them. [2]
Scholars have unanimously agreed on the permissibility of incantations provided they meet the above condition, and believing that it has no effect without the Will of Allaah.
It is rather, Shirk according to the Hadith which is narrated by Imam Ahmad in which Imran bin Husain, may Allaah be pleased with him, reported that the Prophet (sallallaahu alaihi wa sallam) saw a man wearing a copper bangle on his arm, and he asked him: What is this? He said: I am wearing it for cephalic weakness. The Prophet (sallallaahu alaihi wa sallam) said: Remove it, for it will not increase you in anything except weakness, and if you should die while you are wearing it, you would never be successful. [3]
In another version narrated by Ahmad, the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet commits Shirk. [4]
It is also narrated by Ahmad and others that Ibn Mas’ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah saying: Verily, incantations amulets and Tiwalah [5] are Shirk. [6]
If the worn amulet contains Qur’anic words, then it is, prohibited according to the preponderant opinion for three reasons:
As for writing a Surah or a Verse on a slate or on a sheet, and washing the writing with water and saffron, to drink that water for the hope of gaining blessings, knowledge, wealth, good health, or the like, we have never heard that such was done by the Prophet (sallallaahu alaihi wa sallam) for himself or for someone else. He neither permitted any of his Companions to do so, nor did he give the permission to his Ummah to do so, even though the needs for doing so are existent.
Based on the above, it is better to avoid doing so, and be content with what is authentically approved of incantations of Qur’anic recitation, the beautiful Names of Allaah, the authentic supplications, or the like, whose meaning are clear and they are free from the blemishes of Shirk.
One should seek nearness to Allaah by doing only the permissible things for the hope of gaining reward, relief, and gaining beneficial knowledge. This should be sufficient, and he who is content with what Allaah has legitimized, Allaah renders him free from the need of someone else. It is only Allaah Who grants success.
[1] The term incantations is used throughout the book to refer to a recitation formula for healing, whereas amulet is the written formula for the same purpose.
[2] Muslim no. 2200
[3] Ibn Majah no. 3531 and Ahmad 4:445
[4] Ahmad 4:154, Abu Ya’la no. 1759 and Al-Hakim 4:417
[5] Tiwalah, a spell which is used to make a man love his wife, or the other way round.
[6] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418
Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 1 Page 34