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Tag: Shaykh Saalih Fawzaan

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

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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 at–Taaghoot (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 at–Taaghoot, 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:

Whoever obeys the Messenger will enter paradise, and whoever disobeys him will enter the fire – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 08
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

—

Previous Classes:

[The first matter is that Allaah created us and gave us provision and did not leave us without purpose] – [Rather He sent a Messenger to us]

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

فَمَنْ أَطَاعَهُ دَخَلَ الجَنَّةَ وَمَنْ عَصَاهُ دَخَلَ النَّارَ

So whoever obeys him will enter paradise, and whoever disobeys him will enter the fire.5

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

His saying, “Whoever obeys him”: meaning in that which he commands, then he will enter paradise. And his saying, “And whoever disobeys him”: in that which he forbade, then he will enter the fire. This is something for which there is a great deal of confirmation in the Qur’aan. He the Most High said:

مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ

Whoever obeys the Messenger, then he has indeed obeyed Allaah. [4:80]

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ

And We did not send any Messenger except that he should be obeyed by the permission of Allaah. [4:64]

وَإِن تُطِيعُوهُ تَهْتَدُوا

And if you obey him (the Prophet sallallaahu ‘alaihi wa sallam) you will be rightly guided. [24:54]

 وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

And obey the Messenger that you may be shown mercy. [24:56]

So whoever obeys him is guided, and will enter paradise, and whoever disobeys him will be astray and will enter the fire. He sallallaahu ‘alaihi wa sallam said:

كلكم يدخل الجنة إلا من أبى ، قالوا : يا رسول الله ومن يأبى ؟ قال : من أطاعني دخل الجنة ومن عصاني فقد أبى

“All of you will enter paradise except for those who refuse.” They said, ‘O Messenger of Allaah, and who will refuse?’ He said, “Whoever obeys me enters paradise and whoever disobeys me has refused.”[1]

 So his sallallaahu ‘alaihi wa sallam saying, “He has refused”: means he will have refused to enter paradise.

And he sallallaahu ‘alaihi wa sallam said:

لا يسمع بي يهودي ولا نصراني ثم لا يؤمن بالذي جئت به إلا دخل النار

“No-one will hear of me, no Jew nor any Christian, and then not believe in that which I came with except that he will enter the fire.”[2]

So whoever obeys him will enter paradise and whoever disobeys him will enter the fire, and this is the distinguishing factor between the true believer and between the disbeliever.

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

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

إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَىٰ فِرْعَوْنَ رَسُولًا

فَعَصَىٰ فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَاهُ أَخْذًا وَبِيلًا

We sent a Messenger to you as a witness for or against you, just as we sent a Messenger to the Pharaoh. But the Pharaoh disobeyed the Messenger so we seized him with a severe punishment. [73:15-16] 6

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

His saying, “And the proof”: meaning for the sending of the Messenger is His saying, He the Most High:

We sent a Messenger to you as a witness for or against you, just as we sent a Messenger to the Pharaoh. But the Pharaoh disobeyed the Messenger so we seized him with a severe punishment. [73:15-16]

His saying, He the Most High, “Innaa”, the pronoun here (meaning ‘We’) refers to Allaah the Perfect and Most High and this is a pronoun of one declaring his own greatness, because He is indeed Tremendous, the Perfect and Most High.

“We sent”, likewise this pronoun is to show greatness, and the meaning of, “arsalnaa”, is We sent him and sent revelation to him.

The word, “ilaykum”, (to you people), meaning O two weighty species (mankind and the jinn). It is an address to the whole of mankind, because the risaalah (messengership) of this Messenger is universal to all of mankind until the Hour is established.

“Rasoolan”, (a Messenger), he is Muhammad sallallaahu ‘alaihi wa sallam. 

And the phrase:

شَاهِدًا عَلَيْكُمْ كَمَا

As a witness upon you [73:15]

Meaning: with Allaah, the Perfect and Most High, on the Day of Resurrection, a witness that he conveyed to you the message of Allaah, and that he established the proof upon you, just as He the Most High said:

رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ

Allaah sent Messengers as bringers of glad tidings for the obedient ones, and as warners for the disobedient ones, so that no plea should remain with the people with Allaah, after the sending of the Messengers. [4:165]

So no-one on the Day of Resurrection will be able to say, “I did not know that I was created for worship, I did not know what was obligatory upon me, I did not know what was forbidden for me”. It will not be possible for someone to say this, because the Messengers ‘alaihimussalaatu wassalaam conveyed the message to them, and this nation of Muhammad sallallaahu ‘alaihi wa sallam, it will bear witness against them. He the Most High said:

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا

And likewise We made you the best and a justly balanced nation so that you should be witnesses against mankind, and the Messenger should be a witness upon you. [2:143]

So this nation will bear witness against the previous nations on the Day of Resurrection that their Messengers conveyed the messages of Allaah to them, based upon what they find in the Book of Allaah the Mighty and Majestic, because Allaah has narrated to us the news of the previous nations and of the Messengers and of what they said to their nations. All of this we know from the Book of Allaah the Mighty and Majestic, which is not approached by falsehood from in front nor from behind, which is revelation sent down by the One who is All-Wise, the One Deserving of All Praise.

And the Messenger he will be … [2:143]

He is Muhammad sallallaahu ‘alaihi wa sallam, he will be upon you, O nation of Muhammad, a witness, he will witness upon you with Allaah that he indeed established the proof upon you and that he conveyed the message to you and that he sincerely advised you for Allaah’s sake. So no proof will remain on the Day of Resurrection for a person to say, “Nothing reached me. No warner came to me”. Even the unbelievers, they will confess when they are thrown into the fire. He the Most High said:

كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ

قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ

Whenever a crowd of them are thrown into the fire its keepers will ask them, “Did not a warner come to you?” They will say, “Yes indeed a warner came to us, but we denied, and we said Allaah did not send down anything, you are upon great misguidance.” [67:8-9]

They said to the Messengers, “You are upon misguidance.” So they denied the Messengers and they declared them to be upon misguidance.

This is the wisdom in the sending of the Messengers – to establish the proof upon the people, and to guide whomever Allaah wished to guide. The Messengers, Allaah guides through them whoever He wishes, and He establishes the proof upon those who obstinately refuse and deny and disbelieve.

كَمَا أَرْسَلْنَا إِلَىٰ فِرْعَوْنَ رَسُولًا

Just as we sent a Messenger to Pharaoh [73:15]

The Messenger here is Moosaa ‘alaihissalaatu wassalaam and the Pharaoh, he was the tyrannical king in Egypt the one who claimed lordship for himself, and the Pharaoh was the title of every king of Egypt – he was called a Pharaoh. And what is meant by it here is the Pharaoh who claimed ruboobiyyah (lordship) for himself.

فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ

That he said: “I am you highest lord.” [79:24]

فَعَصَىٰ فِرْعَوْنُ الرَّسُولَ

So the Pharaoh disobeyed the Messenger [73:16]

He was Moosaa, Pharaoh disbelieved in him just as Allaah has narrated in His Book, narrating what occurred between Moosaa and the Pharaoh, and how the affair of the Pharaoh and his people ended up.

فَأَخَذْنَاهُ أَخْذًا وَبِيلًا

So we seized him with punishment [73:16]

Meaning: We seized Pharaoh with punishement and it was that Allaah drowned him, him and his people, in the ocean. Then he entered him into the fire.

مِّمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا

Because of their sins they were drowned, and they were entered into fire. [71:25]

So he is in the fire in the Barzakh (the intermediate life after death and before the Day of Resurrection). He the Most High said:

النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا

The fire, they are exposed to it morning and evening [40:46]

This is in the Barzakh before the hereafter, they are exposed to the fire morning and evening, until the Hour is established, and this is a proof for ‘Adhaab-ul-Qabr (punishment of the grave), and Allaah’s refuge is sought.

وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ

And on the Day when the Hour is established it will be said, “Enter the people of Pharaoh into the severest torment. [40:46]

This is three punishments:

Firstly: that Allaah drowned them and wiped them out, all of them in a simgle moment.

Secondly: that they are being punished in the Barzakh until the hour is established.

Thirdly: that when they are raised up on the Day of Resurrection they will enter the severest torment, and Allaah’s refuge is sought.

And likewise will be the case with those who disobey Muhammad sallallaahu ‘alaihi wa sallam, for his outcome will be more severe than the outcome of the people of Pharaoh, because Muhammad is the most excellent one of the Messengers. So whoever disobeys him, his punishment will be worse.

أَخْذًا وَبِيلًا

With severe punishment [73:16]

It means severe and strong with no leniency.

وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ

And thus is the punishment of your Lord when He punishes the towns for their wrongdoing. His punishment is painful and severe. [11:102]

So this aayah is a proof for Allaah’s bestowing favour upon us by the sending of the Messenger Muhammad sallallaahu‘alaihiwasallam to us, and that the purpose behind his being sent is that he should make clear to us the way to worship. So whoever obeys him will enter paradise, and whoever disobeys him will enter the fire, just as the people of Pharoah entered the fire when the disobeyed their messenger Moosaa ‘alaihissalaatu wassalaam. 

And likewise the enemies of the Messengers, all of them, this is their way and their path.

Footnotes

[1] Reported by al-Bukhaaree as hadeeth 7280 from a hadeeth of Aboo Huraira radiy Allaahu ‘anhu in Kitaab-ul-I‘tisaam with the wording, “Everyone from my Ummah will enter paradise…”

[2] Reported by Muslim as hadeeth 153 from a hadeeth of Aboo Huraira radiyallaahu‘anhu.

—

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:

Do not worship based upon what you think is good nor upon taqleed (blindly following) – Shaykh Fawzan | Dawud Burbank [Audio|En]

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[7:16 minutes]
Sharh-ul-Usool-ith-Thalaathah : Lesson 07 – Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

Previous Class:
 The first matter is that Allaah created us and gave us provision and did not leave us without purpose

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

Rather He sent a Messenger to us.4

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

Since it is the case that we may not carry out worship based upon what we think is good nor upon taqleed (blindly following) so-and-so and so-and-so from the people, then therefore Allaah sent to us Messengers to make clear to us how we are to worship him, because acts of worship are tawqeefiyyah (dependent upon text) it is not permissible that Allaah be worshipped except with that which He has legislated.

So acts of worship are tawqeefiyyah – restricted to text, to that which the Messengers ‘alaihimussalaatu wassalaam came with. So the wisdom behind sending the Messengers is that they should make clear to the people how they are to worship their Lord, and for them to forbid them from shirk (association of others along with Allaah) and from kufr (disbelief) in Allaah the Mighty and Majestic. This is the duty of the Messengers ‘alaihimussalaatu wassalaam. And therefore he ‘alaihissalaatu wassalaam said:

من عمل عم لا ليس عليه أمرنا فهو رد

“Whoever does an action which our affair is not in accordance with, then it will be rejected”.[1] 

So worship is tawqeefiyyah (dependent upon text), and bid‘a (innovations) are rejected, and baseless superstitions and ideas are rejected and blind following is rejected. Acts of worship are not taken except from the sharee‘ah (revealed law) which the Messenger sallallaahu alaihi wa sallaam came with.

His saying, “Rather He sent to us a Messenger”: he is Muhammad sallallaahu ‘alaihi wa sallaam the seal, the last one of the Prophets. He sent him to make clear to us why we were created, and to make clear to us how we are to worship Allaah the Mighty and Majestic, and to forbid us from shirk and kufr (unbelief) and from sins. This was the duty of the Messenger sallallaahu ‘alaihi wa sallaam, and he clearly conveyed the message and he fulfilled the trust which was given to him, and he gave sincere advice to the nation ‘alaihissalaatu wassalaam, and he explained fully and made clear, and he left us upon a clear white ground, its night is just the same as its day, no-one deviates away from it except one who is destroyed, and this is just as is in His saying, He the Most High:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

This day have I completed your religion for you and perfected my favour upon you and are pleased for you with Islaam as your religion. [5:3]

Footnotes:

[1] Its checking has preceded. (Mentioned by al-Bukhaaree in disconnected form as hadeeth 7350 in the Book of clinging to the Book and the Sunnah Chapter 20. And the Hadeeth is reported by Muslim with a fully connected chain as a hadeeth of ‘Aa’ishah radiyallaahu ‘anhaa.)

—

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 created us and gave us provision and Did not Leave us without Purpose – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 07 – Part A
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Belief that Allaah created us and gave us provision and did not leave us without purpose. 

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

The first matter is that Allaah created us and gave us provision and did not leave us without purpose.3

[3]:

His saying, “The first: that Allaah created us”: meaning, He produced us from non-existence, so before we were created we were nothing, just as He the Most High said:

هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

Has there not come upon man a time-period when he was nothing worthy of mention. [76:1]

And He, the One free of all imperfections said: 

قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْئًا

He said: that is the case, however your Lord has said, “It is easy for Me and I have already created you before, when you were nothing.” [19:9]

Man, before he was created was nothing, and the One who brought him into existence and created him is Allaah, the Mighty and Majestic. He the Most High said:

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ

Were they brought into existence without any creator, or are they themselves their own creators? [52:35]

His saying, “and He gave us provision”: since we need provision, we need food and drink and clothing and habitations and transport and requirements then He the Perfect, He knew our needs, so therefore He made subservient for us whatever is in the heavens and the earth all of it for our welfare in order for us to be able to remain alive, and in order for us to use that to help us upon the purpose for which we were created – which is the worship of Allaah, the Perfect and Most High.

His saying, “and He did not leave us without purpose”: Al-Haml it means something which is neglected and abandoned which no-one cares about. So Allaah created us and gave us provision for a wise purpose, He did not create us in vain, nor without purpose. He the Most High said:

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

Do you think that you were created uselessly and that you will not be returned to us? [23:115]

And He the Perfect said:

أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى

أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ

ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ

Does man think that he will be left without any duties? Was he not previously a drop of semen emitted, then he became a clot, then Allaah created and fashioned him as a human in due proportion? [75:36-38] 

And He said:

وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا ۚ ذَٰلِكَ ظَنُّ الَّذِينَ كَفَرُوا ۚ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِنَ النَّارِ

And We did not create the heavens and the earth and whatever is between them without purpose. That is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire! [38:27]

Allaah only created us and created these provisions for us and these faculties for a tremendous wisdom and a tremendous purpose and it is that we should worship Him, He the Perfect and Most High.  And He did not create us like cattle, which were created for the welfare of the servants, then they will die and pass away because they are not duty-bound, they were not commanded and they were not forbidden. Rather He created us for His worship, just as He the Most High said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

مَا أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ

إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ

And I did not create jinn and mankind except to worship Me alone. I do not desire from them any provision and I do not want that they should feed Me. Indeed Allaah, He is the Great Provider, the Possessor of Tremendous Power, the Strong. [51:56-58]

And He did not create us just for the life of this world that we should live in it and roam  around freely and make merry and eat and drink and make ourselves at home in it and that there is nothing after it. Rather life is a planting-ground and a market place for the next life so that we should equip ourselves in it with righteous deeds. Then we will die and move on from it, then we will be resurrected, then we will be taken account of, then we will be recompensed in accordance with our deeds.

This is the purpose behind the creation of the jinn and mankind. And the proof for that is many aayahs which prove al-Ba‘ath (the raising to life after death) and an-Nushoor (the resurrection) and al-Jazaa’ (the recompensing) and al-Hisaab (the reckoning). And the intellect proves this, because it would not befit the Wisdom of Allaah, the Perfect and Most High, that He should create this amazing creation, and that he should subject this creation to the descendents of Aadam, and then just leave them to die and pass away without any result, this would be futile play, so the results of these deeds must certainly appear in the next abode.

And therefore, there can be from the people those who spend their whole lives in the worship of Allaah and in obedience to Him, and yet he is in poverty and is needy and maybe he is one who is oppressed and hard-pressed and who suffers difficulty and he does not attain anything from the reward of his actions in this world. And vice versa, that from the people there can be a person who is an unbeliever, an evil atheist who roams around as he wishes and makes merry in this life. He enjoys a life of luxury and he is given whatever he desires, and he commits that which Allaah has made forbidden, and he oppresses the people, and he transgresses against them and he devours their wealth and he kills people without any right, and he overcomes and he behaves tyrannically, and then he dies upon that condition, he has not been struck with anything from punishment. Does it befit the Justice of Allaah the Perfect and Most High and His Wisdom that He should leave this obedient person without any reward and that he should leave this unbeliever without any recompense? This does not befit His Justice, the Perfect and Most High, and therefore He has made the next abode to recompense this doer of good for the good which he did, and this doer of evil for the evil which he did. So in it the fruits of deeds will become apparent.

So this world is the an abode of action, but as for the hereafter then it is an abode of recompense, either paradise or the fire, and he did not leave us without purpose as is thought by the atheists and the Duhriyyoon (those who think that death is the end of us). He the Most High said:

وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُم بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ

And they say, “There is no life except our life in this world, we die and our children live, and nothing brings an end to us except Time.” And they do not have certain knowledge, rather they just surmise. [45:24]

This is the saying of the atheists those who do not believe in the return to life and resurrection.

And Allaah the Mighty and Majestic rebutted them, so He said:

أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ

مَا لَكُمْ كَيْفَ تَحْكُمُونَ

Shall we make the Muslims like the criminals just the same? What is wrong with you how do you judge? [68:35-36]

And He the Most High said:

أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ

Do those who commit evil deeds think that We will treat them just the same as those who truly believe and work righteous deeds, the same in their life and after their deaths? What an evil judgement they make. [45:21]

And He the Most High said:

أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ

Or shall We make those who truly believe and work righteous deeds like those who cause corruption upon the earth, or shall We treat those who are dutiful to Allaah just like the wicked unbelievers? [38:28] 

This is not possible and this will never be the case.

—

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:

Knowledge Comes Before Speech and Action ( العِلْمُ قَبْلَ القَوْلِ وَالعَمَلِ ) – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 06 – Part A 
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—

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

:وَقَالَ البُخَارِيُّ رَحِمَهُ اللهُ: بَابٌ: العِلْمُ قَبْلَ القَوْلِ وَالعَمَلِ. وَالدَّلِيلُ قَوْلُهُ تَعَالَى

And al-Bukhaaree rahimahullaahuta‘aalaa said: “Chapter: Knowledge comes before speech and action; and the proof is:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ

Then know that none has the right to be worshipped except Allaah and seek forgiveness for your sin and for the believers. [47:19]

 So He began with knowledge”, before speech and action.13

[13]: Shaykh Salih Al-Fawzan’s Explanation:

Al-Bukhaaree: he was the Imaam Muhammad ibn Ismaa‘eel ibn Ibraaheem al-Bukhaaree. Al-Bukhaaree is an ascription to Bukhaaraa, a town in the East. He was the Imaam of the people of Hadeeth, and a mountain of memorization, may Allaah have mercy upon him, he was the compiler of the Saheeh, which is the most authentic of books after the Book of Allaah.

His saying, “Knowledge comes before speech and action”: because action will not benefit unless it is built upon knowledge. As for action which is built upon ignorance, then it will not benefit the person rather it will be an affliction and misguidance for him on the Day of Resurrection, so precedence must be given to learning knowledge before action.

His saying, “And the proof”: meaning for this heading is His saying, He the Most High:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ

Then know that none has the right to be worshipped except Allaah and seek forgiveness for your sin [47:19]

Since He began with knowledge, and His saying, He the Most High:

وَاسْتَغْفِرْ

And seek forgiveness … [47:19]

This is action. So He the Perfect began with knowledge before action, because action if it is built upon ignorance then it will not benefit the person, so a person should begin with knowledge first and then act upon what he has learnt, this is the foundation.

—

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:

By Time. Mankind is Certainly in Loss – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 04 – Part B & Lesson 05 
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—

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

And the Proof is He the Most High’s saying:

وَالْعَصْرِ
إِنَّ الْإِنسَانَ لَفِي خُسْرٍ
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]11

[11]:

It is obligatory that you learn these four matters in detail – is there any proof for what the Shaikh has said? That it is obligatory upon us to learn these four matters, and he has promised us that he will not say anything except with a proof, so where is the proof? The proof upon that is His saying, He the Most High,

Bismillaahirrahmaanirraheem

By Time. Mankind is certainly in loss. Except for those who have eemaan (those who truly believe) and perform righteous deeds, and enjoin one another with the truth and enjoin one another with patience. [103:1-3]

“Except for those who have eemaan”, this is the first matter: knowledge, because eemaan cannot be except through knowledge, which is awareness of Allaah the Mighty and Majestic, awareness of His Prophet and awareness of the religion of Islaam with the proofs.

The second matter: “And they perform the righteous deeds”, this is action upon the knowledge.

The third matter: “And they enjoin each other with the truth”, this is calling to the knowledge and action.

The fourth matter: “And they enjoin each other with patience”, upon harm in the path of calling to knowledge and action.

So His saying, He the One free of all imperfections:

وَالْعَصْرِ

By Time. [103:1]

The, “Waw”, is the waw-ul-qasm (the ‘waw’ of an oath). And Al-‘Asr is a noun upon which an oath is sworn and it is majroor, and the sign that it is majroor is that it has a kasrah upon it. And what is meant is Time and a time period.

Allaah, the Most High, swears by a time period and by Time, and it is something created. And Allaah, the Majestic and Most High, swears by whatever He wishes from the creation, but the creation may not swear an oath except by Allaah. And Allaah does not swear an oath except by something which has importance, and which contains a Sign from His Signs, He the Perfect and Most High. So this Time, contains a lesson and has importance, and therefore Allaah swore an oath by Time, and He swore by the night when it covers, and He swore an oath by the daytime brightness.

But as for the creation, then he may not swear an oath except by Allaah. And it is not permissible for us to swear an oath by other than Allaah. He sallallaahu’ alaihi wa sallam said:

“Whoever swears an oath by other than Allaah, then he has committed unbelief or he has committed shirk.”[1]

And he said: 

“Whoever is going to swear an oath, then let him swear by Allaah or let him keep silent.”[2]

So Allaah swears by whatever he wishes and he does not swear except by something which has importance and which contains a lesson, so what is the lesson here in this Time? The lessons are tremendous, the succession of the night and the day, and how they interchange and take from each other, this one taking from that one, and that one taking from this one, and they succeed each other in this amazing ordered manner which does not vary or alter.

This is a proof for the Ability of Allaah the Perfect and Most High. And then, whatever occurs within this Time from events and catastrophies and calamities and from favours and blessings and good things, and whatever occurs within this Time, this is from the lessons. And likewise because night and day are an arena for righteous action to be performed in. He the Most High said:

 .. وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً 

And He (Allaah) is the One who made the night and the day to follow each other in succession … 

Meaning they follow each other in succession, this one follows on from this one.

لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا ..

… for whoever wants to be reminded of Allaah or whoever wants to give thanks for Allaah’s favours. [25:62]

And in some of the recitations of this aayah, it occurs:

… for the one who wants to remember Allaah … [25:62]

So the night and the day are a tremendous bounty to be earned for a person who utilizes them in obedience to Allaah the Mighty and Majestic, and the arena for action is the night and the day, you have nothing else besides the night and the day, they are the arena for action and for good and pure earning for this world and the hereafter. So in the night and the day there are lessons and there are benefits, so therefore Allaah swore an oath by Time.

What is this oath sworn upon? It is His saying:

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

Mankind is certainly in loss. [103:2]

It (Mankind) means all of the descendants of Aadam, He did not exclude anyone, neither the kings nor the leaders, nor the rich people nor the poor people, nor the free people nor the slaves, nor the males nor the females. So, “Al-”, in, “Al-Insaan”, is for istighraaq – to make the word all-inclusive. All of the descendants of Aadam are in loss, meaning they will be in loss and destruction if they waste this precious Time, and they utilize it in disobedience to Allaah and in doing that which will harm them.

And this Time which is very cheap with many people, time seems prolonged for them, they become weary and bored, and they say, “We want to kill some time”. So they bring amusements, or they travel abroad to spend a holiday and just to spend some time somewhere, or they laugh and joke to use up time. So those people, they use it up and waste it – then it will be loss and regret upon them on the Day of Resurrection. And it could be the source of their true happiness, if only they took care of it.

So all of the descendants of Aadam are in loss and destruction, except for those who have the four qualities which are: knowledge and action and calling to Allaah and having patience upon any harm which the person meets. So whoever has these four qualities will be saved from this loss.

And having eemaan in Allaah is not possible except through having knowledge, which is knowledge and awareness of Allaah.

وَعَمِلُوا الصَّالِحَاتِ 

And they perform the righteous and correct deeds [103:3] 

Meaning they perform the righteous deeds from the obligatory duties and the recommended duties. So they utilize their time in performing the righteous deeds in that which will benefit them in their religion and in their worldly life, for even worldly action contains good and can contain reward if it is done with the intention of using it as an aid upon obedience. So how about action for the hereafter. So what is important is that you do not waste the time, rather you use it in something which will be to your advantage and benefit you.

وَتَوَاصَوْا بِالْحَقِّ

And they enjoin each other with the truth [103:3]

They command the good and they forbid the evil and they call to Allaah the Mighty and Majestic and they teach beneficial knowledge and they propagate knowledge and good amongst the people. They become callers to Allaah the Mighty and Majestic.

وَتَوَاصَوْا بِالصَّبْرِ

And they enjoin each other with having patience. [103:3]

They have patience upon whatever strikes them. As–Sabr in the language means restraining, and what is meant by it here is restraining oneself upon obedience to Allaah. And it is of three types:

  • The first one is: Patience upon obedience to Allaah.
  • The second one is: Patience in keeping away from those things which Allaah has forbidden.
  • The third one is: Having patience with those things which Allaah has Pre-decreed to occur.

So the first: patience upon obedience to Allaah, because the person’s soul desires laziness and desires relaxation, so therefore a person must force it to have patience upon obedience and upon the prayer and upon fasting and upon jihaad in Allaah’s cause even though it may dislike these matters, he should cause it to have patience and he should restrain it on obedience to Allaah.

And the second: patience in keeping away from those things Allaah has made forbidden. The soul desires forbidden things and desires. It inclines towards them and is attracted to them, so therefore the person must bind it and restrain it away from the forbidden things, and this requires patience, and it is not easy to prevent the soul from desires and forbidden things. Whoever does not have patience, then his soul will overcome him and incline towards forbidden things.

The third is: having patience with the painful things which Allaah has decreed, the calamities which strike a person, from the death of a close relative or loss of wealth or illness which befalls a person, he must have patience upon the pre-ordainment and pre-decree of Allaah and he should not become vexed and he should not become angry, rather he should restrain the tongue from wailing and forbidden lamenting and from displaying anger and he should withhold himself from vexation and he should withhold his limbs from striking the cheeks and from tearing the front-opening of the garments. This is patience upon calamities.

As for faults, then he should not have patience upon them, rather he should repent to Allaah and flee away from them. However, with regard to calamities which are not something which you yourself have done, rather they are from Allaah the Mighty and Majestic, He has decreed that they will occur to you as a test and a trial or as a punishment for you for sins which you have committed just as there occurs in His saying the Most High:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

And whatever calamity strikes you then it is on account of the sins which your hands have committed and Allaah pardons and does not punish, a great deal. [42:30]

So if a calamity strikes the Muslim in his self or in his wealth or in his children or his close relative or one of his brothers from the Muslims, then it is upon him to have patience and to await reward. He, the Most High, said:

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

Those who, when a calamity strikes them they say, “Indeed we belong to Allaah and we will certainly be returning to Him”. Those people, upon them is praise from their Lord and mercy, and they are the ones who are guided. [2:156-157] 

This is patience, and from that is having patience upon harm which comes in calling to Allaah the Mighty and Majestic, for that is from the calamities. So it is upon you to have patience upon whatever you meet from harm upon the path of good. And do not turn away from doing good, because some people wish to do good, however, if something which he dislikes faces him he then says, “It is not obligatory upon me to enter myself into these matters”. Then he abandons teaching if he is a teacher, he abandons calling to Allaah, he abandons giving the khutbah if he is a khateeb (one who gives the khutbah in a mosque), he abandons leading the prayer in the mosque, he abandons commanding the good and forbidding the evil – this person has not had patience upon the harm which came to him.

And if you are upon error, then it is upon you to turn back to the truth and to correctness, but if you are upon  something true and you have not erred, then it is upon you to have patience and to await and expect reward and to be aware and to feel that this is in the cause of Allaah the Mighty and Majestic and that you will receive reward for it, and that you remember the harm which occurred to the Prophets ‘alaihimussalaatu wassalaam and how they had patience and how they strove and fought in Allaah’s cause, until Allaah the Mighty and Majestic gave them victory.

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

قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: لَوْ مَا أَنْزَلَ اللهُ حُجَّةً عَلَى خَلْقِهِ إِلاَّ هَذِهِ السُّوْرَةَ لَكَفَتْهُمْ

Ash-Shaafi‘ee rahimahullaah said: “If Allaah had not sent down any proof upon his creation except this soorah, then that would have sufficed for them.”12

[12]:

His saying, “Ash-Shaafi‘ee”: He is the Imaam Muhammad ibn Idrees Ash-Shaafi‘ee and Ash-Shaafi‘ee is an ascription to his great great grandfather who was called Shaafi‘, and he was from Quraish from Banul-Muttalib. He died in the year 204 H, and he was one of the four Imaams. And he said this saying, because Allaah has made clear in this soorah the reasons for wretchedness and the means for true happiness and success.

So the means for true happiness and success is that the person has these four characteristics: knowledge, and action, and calling, and having patience upon harm in the cause of Allaah the Most High. So Allaah’s proof is established upon His creation through this soorah. Allaah the Perfect says to them – I have made clear to you the means for true happiness in this short and brief soorah.

And the Qur’aan, all of it, and the Sunnah are details for these four matters. However, this soorah has made clear the means to true happiness and success in general terms, through it the proof has been established upon the creation, and the texts of the Qur’aan and the Sunnah give the details and clarify these four matters. And the speech of Ash-Shaafi‘ee does not mean that this soorah is sufficient for mankind, even if Allaah had not sent down anything else. But rather it has established the proof upon them, because Allaah has made clear in it the means to true happiness and the reasons for total wretchedness, so on the Day of Resurrection no-one can say, “I did not know the means to true happiness and I did not know the reasons leading to total wretchedness”, when he has read this brief and short soorah.

Footnotes

[1] Reported by Aboo Daawood and At-Tirmidhee from a hadeeth of Ibn ‘Umar radiyallaahu ‘anhumaa [Al-Albaanee – saheeh].

[2] Reported by al Bukhaaree as hadeeth 6108 and by Muslim as hadeeth 1646/3 as a hadeeth also of Ibn ‘Umar radiyallaahu ‘anhumaa.

—

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

—

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Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

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Calling to the Knowledge & Having Patience upon any Harm encountered – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Calling to the Knowledge

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

الثَّالِثَةُ: الدَّعْوَةُ إِلَيْهِ  

The third is calling to it.9

[9]:

His saying, “Calling to it”: meaning, it is not sufficient that a person learns knowledge and acts himself and does not call to Allaah the Mighty and Majestic. Rather he must call and invite others so that he benefits himself and benefits others, and because this knowledge is something he is entrusted with, it is not your personal property which you can hoard away and withhold from the people, when the people are in need of it. So what is obligatory upon you is to convey it and to explain it and to call the people to good. This knowledge, which Allaah has given you the task of carrying, is not an endowment for your benefit alone, rather it is for you and for others besides you, so do not keep it to yourself and prevent the people from benefiting from it. Rather it is essential that you convey it and you must clarify it to the people. He the Most High said:

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ

And when Allaah took the solemn agreement from those who were given the scripture, you must make it clear to the people and not conceal it [3:187]

This is a solemn agreement which Allaah took from the ‘ulemaa (people of knowledge) that they would make clear to the people that which Allaah has taught them, in order that the good should spread, and to bring the people out from the depths of darkness into light, and this was the work of the Messengers and of those who followed them. He the Most High said:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Say: “This is my way, I call to Allaah upon clear knowledge, I and those who follow me, and Perfect is Allaah and I am not from the people of shirk (those who associate others with Allaah).” [12:108] 

This is the way of Messenger sallallaahu’alaihiwasallam and the way of his followers: knowledge, and action and calling to Allaah the Mighty and Majestic. So whoever does not call, and he has the ability to call, and he has knowledge and he conceals it, then he will be given a bridle of fire on the Day of Resurrection as occurs in the hadeeth.[1]

[1] Reported by Aboo Daawood and At-Tirmidhee and Ibn Maajah from a hadeeth of Aboo Hurayrah who said: Allaah’s Messenger sallallaahu’alaihiwasallam said,

“Whoever is asked about knowledge and he conceals it, then Allaah will give him a bridle of fire on the Day of Resurrection”.

[Al-Albaanee declared this hadeeth hasan saheeh].

And Ibn Maajah reports a longer wording from Aboo Sa‘eed Al-Khudree … [declared very weak by Al-Albaanee].

Having patience upon harm which is encountered whilst carrying this out.

 الرَّابِعَةُ: الصَّبْرُ عَلَى الأَذَى فِيهِ 

 The fourth is having patience upon any harm encountered whilst carrying it out.10

[10]:

His saying, “Having patience upon any harm encountered whilst carrying it out”: it is known that whoever calls the people, and commands the good and forbids the evil, then he will be exposed to harm from the evil-doers, because many of the people do not want good, rather they want desires and forbidden things and false whims, so when someone comes who calls them to Allaah and who deters them away from their desires, then there will certainly be a reaction from them either in speech or in action. So what is obligatory upon whoever calls to Allaah and desires the Face of Allaah is that he should have patience upon the harm, and he should persist in calling to Allaah, and his example in that regard will be the Messengers ‘alaihimussalaatu wassalaam, and the best of them and their seal is Muhammad sallallaahu ’alaihi wasallam.

What did he encounter from the people, how much harm did he suffer in sayings and actions? They said he was a sorcerer and a liar, and they said he was a madman. They said those sayings about him which Allaah the Mighty and Majestic has mentioned in the Qur’aan. And they harmed him with physical harm, they threw stones at him until his heels ran with blood sallallaahu ’alaihi wasallam when he called them to Allaah the Mighty and Majestic. And they threw the after-birth of camels on his back whilst he was making prostration by the Ka‘bah, and they threatened to kill him and they tried to intimidate him, and in the battle of Uhud, there occurred to him and to his Companions that which occurred ‘alaihissalaatu wassalaam – they broke his lateral incisor tooth and they wounded his head sallallaahu ’alaihi wasallam and he fell into a ditch, and he was the Prophet of Allaah – all of this was harm in calling to Allaah the Mighty and Majestic. However he had patience and he bore it and he was the most excellent one of the creation ‘alaihissalaatu wassalaam. So therefore whoever carries out this call will certainly face harm in accordance with the level of his eemaan and his call, however it is upon him to have patience as long as he is upon the truth, then he should have patience and bear it, for he is in Allaah’s cause, and whatever harm befalls him then it will be reward from Allaah the Perfect and Most High, upon the scale of his good deeds.

—

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

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Acting upon the Knowledge – Shaykh Fawzan | Dawud Burbank [Audio|En]

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—

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

 الثَّانِيَةُ: العَمَلُ بِهِ   

The second: Action upon it.8

[8]:

His saying, “Action upon it”: meaning upon the knowledge, since it is not sufficient that a person teaches and learns, rather he must act upon his knowledge. So knowledge without action is just a proof against the person, so knowledge will not be beneficial except with action. As for the person who has knowledge, and he does not act upon it, then he is one upon whom is Anger, because he knows the truth, but he abandons it upon knowledge and insight.

And the poet says:

The scholar who does not act upon his knowledge,
                        Will be punished before the worshippers of idols 

And this is mentioned in the noble hadeeth:

إن من أول من تسعر ﺑﻬم النار يوم القيامة ، عالم لم يعمل بعلمه 

“That from the first of those for whom the Fire will be made to blaze on the Day of Resurrection will be a scholar who does not act upon his knowledge”.[1]

Knowledge is joined to action, and action is the fruit of knowledge, so knowledge without action is like a tree without fruit, there is no benefit in it, and knowledge was sent down to bring about action.

Just as action without knowledge will be an affliction and misguidance for its person. If a person acts without knowledge, then his action will be affliction and a burden upon the person. He sallallaahu ’alaihi wasallam said:

من عمل عملا ليس عليه أمرنا فهو رد

“Whoever does an action which our affair is not in accordance with, then it will be rejected”.[2]

And therefore we read in Al-Faatihah in every rak’ah:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

Guide us upon the straight path, the path of those whom You have favoured, not those upon whom is Your Anger, nor those who are astray. [1:6-7] 

So Allaah called those people who act without knowledge those who are astray; and those people who have knowledge, but do not act upon it as being those upon whom is Anger. So let us be attentive to that, because it is very important.

Footnotes:

[1]  A similar hadeeth is reported by At-Tirmidhee, and it is part of a long hadeeth, and it contains the wording, “Those three people will be  the first of the creation for whom Allaah will make the Fire blaze on the Day of Resurrection”, from a hadeeth of Aboo Hurayrah radiyallaahu ‘anhu.

[However the wording of the hadeeth mentions three men, who will be the first for whom the Fire will blaze – “So the first of these men will be a person who gathered the Qur’aan…”. Al-Albaanee declares this hadeeth saheeh]

[2]  Reported by al-Bukhaaree in disconnected form as hadeeth 7350, and reported by Muslim as hadeeth 1718/18 from a hadeeth of ‘Aa’ishah radiyallaahu ‘anhaa. And also reported by al-Bukhaaree in connected form as hadeeth 2697 and Muslim as hadeeth 1718/17 from ‘Aa’ishah radiyallaahu ‘anhaa, that she said, Allaah’s Messenger sallallaahu ’alaihi wasallam said, “Whoever introduces into this affair of ours that which is not from it will have it rejected”.

—

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:

Knowledge of Allaah, His Prophet and the Deen, with the Proofs – Dawud Burbank [Audio|En]

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

وَهُوَ مَعْرِفَةُ اللهِ ،  وَمَعْرِفَةُ نَبِيِّهِ   

 And it is knowledge and awareness of Allaah and knowledge of His Prophet5

[5]:

His saying, “And it is knowledge and awareness of Allaah”: How does the servant come to have knowledge and awareness of his Lord? He knows of Him through His Signs and His created things, so from His Signs are the night and the day, and from those things which He has created are the sun and the moon, as will be explained later on inshaa’ Allaah.

He knows of Allaah by means of His Aayaat-ul-Kawneeyah (Signs within the creation) and His Aayaat-ul-Qur’aaneeyah (The aayahs of His Qur’aan). If he recites the Qur’aan, then He knows that Allaah the Perfect and Most High – He is the One who created the heavens and the earth and that He is the One who made subservient whatever is within the heavens and the earth, and that He is the One who gives life and gives death, and that He has full Ability over everything, and that He is Ar-Rahmaan the Extremely Merciful One, and Ar-Raheem the One Who bestows mercy. So the Qur’aan provides knowledge and awareness of Allaah, the Mighty and Majestic, and that He is the One Who bestowed all favours upon us, and that He is the One who created us and gives us provision, so if you recite the Qur’aan, then you will know your Lord, the Perfect and Most High, by way of His Names and His Attributes and His Actions.

And if you look into the creation, then you will know and be aware of your Lord, the Perfect and Most High – that He is the One Who created this creation, and who made this creation subservient, and Who caused it to proceed by His Wisdom and His Knowledge – He the Perfect and Most High; this is knowledge of Allaah, the Mighty and Majestic.

His saying, “And knowledge of His Prophet”: he is Muhammad sallallaahu ’alaihi wa sallam, because he was the one who conveyed the message from Allaah, the Mighty and Majestic, he is the intermediary between us and Allaah, the Mighty and Majestic, with regard to conveying the message, so therefore it is essential that you know him, you know who he is, and you know his lineage, and you know his city, and you know that which he sallallaahu ’alaihi wa sallam came with. That you know how the revelation first came to him, and how he established the call to Allaah, the Mighty and Majestic, in Makkah and in Al-Madeenah. That you know the life history of the Messenger sallallaahu ’alaihi wa sallam  even if it is in abridged form.

The Messenger sallallaahu ’alaihi wa sallam, he is Muhammad the son of ‘Abdullaah, the son of ‘Abdul-Muttalib, the son of Haashim, the son of ‘Abd-Manaaf, all the way to the end of the noble Prophetic lineage, which goes all the way back to Ibraaheem ‘alaihissalaatu wassalaam. And you know how he lived before he was raised as a Prophet, and how the revelation came to him from Allaah the Mighty and Majestic, and what did he ‘alaihissalaatu wassalaam do after his being raised as a Prophet – you know that through study of his seerah (of his life), and it is not befitting for the Muslim that he should be ignorant of the Messenger sallallaahu ’alaihi wasallam. For how can you follow a person when you do not have knowledge of him? This cannot be comprehended.

وَمَعْرِفَةُ دِينِ الإِسْلامِ

And knowledge of the religion of Islaam6

[6]:

His saying, “Knowledge of the religion of Islaam”: which is the religion of this Messenger sallallaahu ’alaihi wasallam. Indeed, it is the religion of Allaah the Mighty and Majestic, which He commanded His servants with, and which He commanded you to follow, and you are required to follow it, so you must have knowledge and awareness of this religion. And Islaam is the religion of all of the Messengers. All of the Messengers, their religion was Islaam, with the general meaning. So everyone who followed a Messenger from the Messengers, then he is a Muslim, one who submits in Islaam to Allaah, the Mighty and Majestic, one who submitted to Him and one who singled Him out with all worship – this is Islaam with the general meaning, that it is the religion of all the Messengers. So Islaam is:

الاستسلام لله بالتوحيد والانقياد له بالطاعة والخلوص من الشرك وأهله

“To submit to Allaah with tawheed, and to comply to Him with obedience, and remaining free of shirk and its people” 

As for Islaam with the specific meaning, then it is that which Allaah sent His Prophet Muhammad sallallaahu’alaihiwasallam with, since after the sending of the Messenger sallallaahu’alaihiwasallam then there is no religion except for his religion ‘alaihissalaatuwassalaam. And Islaam is confined to following him sallallaahu’alaihiwasallam, so it is not possible for a Jew to now say, “I am a Muslim”, or a Christian to say, “I am a Muslim”, after the sending of the Prophet sallallaahu’alaihiwasallam, if he does not follow him. So Islaam, after the sending of the Prophet, is following him sallallaahu’alaihiwasallam. He the Most High said:

Say: If you people truly love Allaah, then follow Me, then Allaah will love you [3:31] 

This is Islaam with its general meaning and with its specific meaning.

بِالأَدِلَّةِ   

With the proofs.7

[7]:

His saying, “With the proofs”: not due to taqleed (blind following), but rather with the proofs from the Qur’aan and from the Sunnah – this is knowledge.

Ibn ul-Qayyim said in Al-Kaafiyat-ush-Shaafiyah:

Knowledge is Allaah said, His Prophet said,

          The Companions said – they are the possessors of knowledge and awareness 

Knowledge is not that you foolishly raise up a disagreement

          Between the Messenger and the opinion of so-and-so.

This is what is knowledge, knowledge is the knowledge contained in the Book and the Sunnah. As for the sayings of the ’ulemaa (the scholars), then they only explain and clarify the speech of Allaah and the speech of the Messenger sallallaahu’alaihiwasallam, and some of them may contain a mistake, and the proofs are not the speech of the ’ulemaa, rather the proofs are the aayahs of the Qur’aan and the Prophetic ahadeeth. As for the speech of scholars, then it explains and clarifies that, except it is not a proof in itself.

This is the first matter, and it is the foundation, the Shaikh rahimahullaah began with it because it is the foundation, and one should begin with ‘aqeedah (creed and belief), and with the foundation in learning, and in teaching, and in calling to Allaah, the Mighty and Majestic. ‘Aqeedah should be begun with, because it is the fundamental basis, and it is the foundation.

—

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-‘ilm ash-Shar‘ee : The Legislated Islamic Knowledge – Shaykh Fawzan | Dawud Burbank [Audio|En]

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

That it is obligatory upon us to learn four matters

الأُوْلَى: العِلْمُ

The first is knowledge4

Shaykh Fawzan Explanation:

[4]:

His saying, “knowledge”: what is meant by knowledge here, is al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, because that is what it is obligatory to learn, and these matters are obligatory to learn upon every Muslim, male or female, free or slave, rich or poor, a king or a pauper, every Muslim, it is obligatory upon him that he should learn these four matters.

And this is what the scholars call al-waajib al-‘aynee, and it is what is obligatory upon every individual from the Muslims. So the five obligatory prayers which are upon the men and the  women, and the congregational prayer in the mosques, which is upon the men, this is obligatory upon every individual from the Muslims, that he learns about them. Therefore he said, “it is obligatory upon us”, and he did not say, “it is obligatory upon some of us”, rather he said, “it is obligatory upon us”, meaning upon us the Muslims. So it is from the knowledge which it is obligatory to learn upon all individuals, because knowledge is of two categories:

The first of them: that which it is obligatory upon all individuals to learn, such that there is no excuse for anyone to be ignorant of it, and it is that which is such that the religion cannot be correctly established except with it, such as the five pillars of Islaam which are the Two Testifications, and the establishment of the Prayer, and the giving of the Zakaat, and the fast of Ramadaan, and Hajj to the sacred House of Allaah. It is not permissible for the Muslim to be ignorant of that, rather he must learn it.

Since learning the meaning of the Two Testifications, is to learn the ‘aqeedah (creed and belief), so the Muslim learns the creed and belief in order to act upon it, and he learns whatever opposes it in order to keep away from it – this is what is contained in the Two Testifications.

Likewise he learns the pillars of the Prayer, and the conditions of the Prayer, and the obligations of the Prayer, and the sunnahs of the Prayer; he must learn these matters in detail. It is not just the case that he can pray when he does not know the rulings of the prayer. How can a person do an action when he does not have knowledge of the action which he is performing? How can he perform the Prayer when is ignorant of its rulings? So it is essential that he learns the rulings of the Prayer, and those things which nullify the Prayer, he must learn this.

Likewise he should learn the rulings of the Zakaat, and he should learn the rulings of the Fasting, and he should learn the rulings of the Hajj, so when he wants to perform Hajj, it becomes obligatory upon him to learn the rulings of the Hajj and the rulings of the ‘Umrah in order to perform these acts of worship in the prescribed and legislated manner.

And this category, no-one is excused for being ignorant of it, and it is what is called al-waajib al-‘aynee that which is obligatory upon every individual Muslim.

The second category from the categories of knowledge, is that which is additional to that, from the legislated rulings which the Ummah (Islaamic Nation) together has need of, and it may be the case that not every individual has a need of it, such as the rulings of trading, and the rulings of dealing and transactions, and the rulings of religious endowments, and laws of inheritance and bequests and the rulings of marriages, and the rulings relating to crimes. These are essential for the Ummah. However it is not obligatory upon every individual from the Ummah that he has to learn it. Rather, if these things are learnt by sufficient number of scholars, such that what is required is attained, then that will suffice so that they can fulfill the need of the Muslims for legal judgments and for religious verdicts and for teaching and other than this. This is called waajib al-kifaayah (the communal obligation), such that if a sufficient number of people carry it out, then sin falls away from the rest, and if all of them leave it, then they will all be sinful.

So the Ummah must have people who learn this category since they are in need of it. However, it is not said to every individual, “it is obligatory upon you to acquire knowledge of these matters”, because this may not  be possible for every individual. Rather this is specific to the people of ability and the people of capability from the Ummah. And if this is learnt by some of the Ummah, then the obligation has been established, contrary to the first category, for there, every individual is accountable for it himself, because it is not possible for him to perform these actions except with knowledge. And therefore the Shaikh said, “it is obligatory upon us”, and he did not say, “it is obligatory upon the Muslims”, or, “it is obligatory upon some of the Muslims”. Rather he said, “it is obligatory upon us”, meaning upon everyone from us as an individual obligation.

And we should know, before entering into the matters, that what is meant by knowledge, which it is obligatory upon the Ummah – whether it be that which is obligatory upon every individual, or whether it be that which is obligatory upon some, then it is al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, that which the Messenger sallallaahu‘alaihiwasallam came with.

As for worldly knowledge, such as the knowledge of industries, and professions, and arithmetic, and mathematics, and engineering, then this knowledge is permissible – it is permissible to learn it and it can be obligatory if the Ummah has need of it, then it will be obligatory on those who are capable. However, it is not the knowledge which is intended in the Qur’aan and the Sunnah, that which Allaah the Most High has praised and commended its people, and that which the Prophet sallallaahu ‘alaihi wa sallam said about it:

العلماء ورثة الأنبياء

“The ‘ulemaa, (the scholars, or the people of knowledge) are the inheritors of the Prophets.”[1] 

What is meant is al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge.

As for worldly knowledge, then whoever is ignorant of it, then there is no sin upon him, and whoever learns it, then it is permissible for him, and if he utilises it to benefit the Ummah, then he is rewarded for it. And if a person died, and he was ignorant of this knowledge, then he would not be taken to account for it on the Day of Resurrection.

However, whoever died and he was ignorant of al-‘ilm ash-shar‘ee the legislated (islaamic) knowledge, particularly essential knowledge, then he will be asked about it on the Day of Resurrection, “Why didn’t you learn? Why didn’t you ask?”. The one who says when he is placed in his grave, “My Lord is Allaah, and Islaam is my religion, and my Prophet is Muhammad sallallaahu ‘alaihi wasallam”, this person will be saved.  It will be said to him, “Where did you acquire this from?”. So he will say, “I read the Book of Allaah and I learnt it”.

As for the person who turns away from that, then when he is questioned in his grave, then he will say, “Haa, haa, I don’t know, I heard the people saying something so I said it”. Then this person, his grave will be made to blaze with fire upon him – and Allaah’s refuge is sought – and it will be crushed upon him, to such an extent that his ribs will cross over, and he will come to be in a pit from the pits of the hell-fire, because he did not have knowledge and he did not read. So it will be said to him:

لا دريت ولا تليت )  أو لا تلوت )

“You did not know and you did not read (or you did not follow)”.[2]

 So he did not learn and he did not follow the example of the people of knowledge, rather he was wasted and lost in his life, so this is the person who ends up in wretchedness, and Allaah’s refuge is sought.

So his saying, “Knowledge”, this is the legislated knowledge that is required from us as a body and as individuals, and it is knowledge and awareness of Allaah through His Names and His Attributes, and knowledge of His right upon us, which is to worship Him alone ascribing no partner to Him, so the first thing that is obligatory upon the servant is knowledge and awareness of his Lord the Mighty and Majestic, and how to worship Him.

Footnotes:

[1] This is reported by al-Bukhaaree in disconnected form in the Book of Knowledge, Chapter, “Knowledge comes before speech and action”, it follows on from hadeeth 67; and is reported by Aboo Daawood, and ibn Maajah and at-Tirmidhee from a hadeeth of Aboo Ad-Dardaa radiyallaahu‘anhu. [Al-Albaanee declared the hadeeth of Aboo Daawood saheeh].

[2] Reported by Al-Bukhaaree in abridged form as a hadeeth of Anas 1338, and also reported by Muslim in abridged form also as a hadeeth of Anas 2870, and reported by Aboo Daawood as a hadeeth of al-Baraa’ ibn ‘Aazib in a long hadeeth 4753. [Al-Albaanee declared the hadeeth of Aboo Daawood saheeh].

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:

Know! May Allaah have Mercy upon you – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part C
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

—

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

اِعْلَمْ  رَحِمَكَ اللهُ

Know! May Allaah have Mercy upon you2

Shaykh Fawzan Explanation:

[2]:

His saying, “Know!”, it is a word which indicates giving importance to the topic, so when he said, “Know!”, then its meaning is that the matter which he is going to put before you is a matter which is important. So this word, “Know!”, indicates the importance of the topic which he is beginning it with.

And the meaning of, “Know!”, Is that it is a command from, ‘knowledge’, meaning, ‘learn!’. And knowledge means: to comprehend something as it actually is, or, to perceive something in accordance with how it actually is.

To comprehend something in a manner which is contrary to how it actually is in reality, or to perceive something contrary to the reality of it, this is ignorance, and it is the opposite of knowledge.

His saying, “May Allaah have Mercy upon you”, this is a supplication for the seeker of knowledge, so the shaikh makes supplication for the student of knowledge, that Allaah has Mercy upon him, and that He the Perfect and Most High should place Mercy upon them. So this shows the kindness of the teacher towards the student, and that he should begin with good and fine speech, and with righteous supplication, so that this has an effect upon him and so that he turns attentively to his teacher.

As for if the teacher begins with stern words, and with speech which is not appropriate, then this will alienate (i.e. will cause the student to flee). So what is obligatory upon the teacher and upon whoever calls to Allaah and whoever commands the good and forbids the evil is to be kind and gentle with those he addresses with making supplication for him and complimenting him and speaking with mild speech, because this is more likely to bring about acceptance.

As for the obstinate opponent and the person who proudly refuses to accept, then there is a different way of addressing this person. Allaah the Perfect said:

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ

And do not debate with the People of the Book except in a manner which is best, except those of them who transgress. And say we truly believe in what was sent down to us, and what was sent down to you, and our Lord whom we worship and your Lord is One, and we are Muslims in submission to Him. [29:46]

So those who transgressed from the People of the Book and knowingly and obstinately refused the truth, and rejected the truth with pride, those people are not addressed in the manner which is finest, rather they are addressed with that which will deter them. He the Most High said:

يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ

O Prophet, strive hard against the unbelievers and the hypocrites and be stern with them. And their final abode is the Hell-fire, and what an evil destination. [9:73] 

The hypocrites, they are not fought against with weapons, rather jihaad is waged against them with proof and speech and by refuting them with sternness as a deterrent for them, and in order to deter the rest of the people away from them. And He the Most High said with regard to them:

أُولَٰئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلًا بَلِيغًا 

And admonish them with a saying which will have an effect upon them. [4:63]

There is a specific manner of addressing those people, because they are people who deliberately and obstinately reject, and reject from pride, and they do not want the truth, rather they want to misguide the people, so those people are addressed with that which befits them.

As for the student who seeks guidance, then he should be spoken to with gentleness and mercy, and kindness, because he desires the truth, and he desires knowledge and he desires benefit.

His saying, “Know! May Allaah have Mercy upon you”, is a supplication for you for mercy, for if Allaah truly has Mercy upon you, then through that you will be blissful in this life and in the hereafter, if you enter within the Mercy of Allaah – and this is a supplication from a great scholar and a righteous man, so it is to be hoped that it will be accepted, if Allaah wishes.

—

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:

Basmalah : It is Befitting to Begin With it in Every Important Affair – Shaykh Fawzan | Dawud Burbank

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[11:33 minutes]
Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

The Author’s Introduction

قال رحمه الله: بِسْمِ اللهِ الرَّحْمَـٰنِ الرَّحِيمِ

He, may Allaah have mercy upon him, said: In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy.1

[1]: He began, may Allaah have mercy upon him, this treatise with the Basmalah, following the example of the Book of Allaah, the Mighty and Majestic, since the first thing which you see in the mus-haf (the printed copy of the Qur’aan), and before every soorah of it is, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy).

So therefore it is used to begin treatises, or letters and books and works following the example of the Book of Allaah, the Mighty and Majestic. And likewise the Prophet sallallaahu ‘alaihi wasallam used to write it at the start of his letters when he wrote to the governors and the chiefs and to those who were in the different regions of the earth, calling them to Islaam, he would begin his letter with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm.

And he sallallaahu ‘alaihi wasallam used to begin his talks and his speech with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm (“In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”), which shows that beginning with,  Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is the sunnah of the Messenger sallallaahu ‘alaihi wasallam, just as Sulaymaan ‘alaihissalaam when he wrote to Bilqees, the Queen of Saba’, he began his letter with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm:

قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ

She said: O chiefs, a noble letter has been delivered to me, it is from Sulaymaan, and it reads, “In the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”. Do not be haughty, and refuse what I call you to, but rather come to me in submission”. [27:29-31]

So it is befitting to begin with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, in every important affair and in every work which has importance and value, and in every letter.

So therefore those people who do not begin their works and their letters with, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm , those people have left the Prophetic sunnah and left following the example of the Book of Allaah the Mighty and Majestic and perhaps because of that these books of theirs and these letters of theirs do not contain blessing and do not contain benefit, because they are deprived of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm. So therefore, they are deprived of benefit.

Why did they abandon, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm? They abandoned it because it is a sunnah, and they flee away from the sunnah, or they blindly follow those people who flee away from the sunnah. So it is befitting that attention is given to the like of this.

So the meaning of, Bismi Allāhi Ar-Raĥmāni Ar-Raĥīm, is seeking aid through the Name of Allaah.

So his saying, Bismi Allāh (With the Name of Allaah), this is a preposition, and a word which is governed by the preposition, connected to something which is left unmentioned, whose meaning is taken to be, “I seek aid through the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, or, “I begin with the Name of Allaah, the Extremely Merciful, the Bestower of Mercy”, seeking blessings by means of it and seeking the aid of Allaah the Mighty and Majestic.

So therefore it is a tremendous preface for speech and for books and for letters, so a person seeks the aid of Allaah in its beginning and seeks blessing by means of His Name, He the Perfect and Most High.

—

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

Shaykh Fawzan’s Introduction to “Sharh Usool ath-Thalaathah” – Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 01 : Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

—

The Introduction to the Explanation (Sharh-ul-Usool-ith-Thalaathah)

In the Name of Allaah the Extremely Merciful, the Bestower of Mercy.

All Praise is for Allaah the Lord of the whole of creation and may Allaah extol and grant peace and security to our prophet Muhammad and to his true followers and to his companions, all of them.

And to Proceed:

So before us is this treatise – the treatise “The Three Fundamental Principles” – and it is a tremendous treatise which is brief, supported by evidences from the Book of Allaah and the sunnah of his Messenger sallaahu ‘alaihi wa sallam.

And this small treatise is about a tremendous fundamental matter from the fundamentals of Islaam and it is al-‘aqeedah – creed and belief. And the scholars give importance to these brief works, authoring them and exerting themselves to shorten them and refine them, then they would encourage their students to memorize them so that they should remain fundamental assets for them and a store of provision for them which they can derive benefit from, and bring benefit to others by means of them.

And beginning with these shorter works is the foundation for the students of knowledge, so the student of knowledge should begin by learning little by little, taking from the initial points of knowledge and its fundamentals and then proceed in stages through it.

So these brief works are the path leading on to the longer works. So it is not possible for the longer works to be understood except after the brief works have been understood and then the person has proceeded on from them in stages. And therefore they said about the meaning of His saying, He the Most High:

وَلَٰكِن كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

But rather be rabbaaniyyoon (wise scholars who cultivate the people) by your teaching them the Book and your studying it [3:79]

The word rabbaaniyoon – they are those who begin with the small matters of knowledge before the greater ones. They cultivate themselves and their students beginning with the smaller matters and moving on to the larger matters, and this is something natural, because all things begin from their roots and their foundations and then they grow bigger and larger after that.

As for the person who pounces upon knowledge from its top, then this person will just tire himself out and will not attain anything. Whereas the one who begins with the fundamentals and proceeds in stages, this is the person, who by the permission of Allaah will be proceeding in the correct way and with sound direction.

He, the Most High, said:

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا

They ask you about the crescent moons. Say: they are signs to mark periods of time for mankind and for the hajj. And righteousness in not that you enter the houses from their backs, but rather righteousness is the quality of the person who has taqwaa (who fears and is dutiful to Allaah). And enter houses through their proper doors. [2:189]

Those people asked a question about the crescent moons: why does the crescent moon begin as something small and then grow larger until it becomes full, then it grows smaller until it is again a crescent? So Allaah rebukes them, and directed them towards asking about that which will benefit them, and that they should come to the houses of knowledge from their correct doors.

As for asking about the crescent moon and it conditions and its smallness and its largeness, then this has no benefit in it for them, rather benefit is that they ask about what they are in need of and that is awareness of the benefits of the crescent moon, and therefore He said:

قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ

Say: they are signs to mark periods of time for mankind [2:189]

So He explained their benefits and that is that Allaah makes them signs marking periods of time for mankind by means of which they can become aware of acts of worship and dealings and time spans and other than that.

So He directed them to the benefits of the crescent moons and He did not respond to their question about the reality of the crescent moons, because there was no benefit for them in that, and so that He should direct them towards what is befitting for them to ask about and it is the doors to knowledge, not the back-doors of knowledge and the superfluous unnecessary matters which they have no need of. And if they do have some need of them, then it is only a slight need.

—

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:

Meeting Allaah as a Major Sinner is beloved to me than meeting Him with the Sayings of the Deviated Sects – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 84 : Point 150C
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Yūnus ibn ‘Ubayd saw his son come away from the company of a person of the innovated sects, so he said “O my son! where have you just come from?” He replied “from being with Amr ibn Ubayd“. He said “O my son! that I should see you coming out from the house of a Khunsaa (hermaphrodite, bisexual) would be more beloved to me than that I should see you coming out from the house of so-and-so.That you should meet Allaah, O my son, as a fornicator , a major sinner, a thief and a treacherous person would be more beloved to me than that you meet Him with the saying of the people of the deviant sects.”

Do you not see that the Yūnus ibn ‘Ubayd knew that the hermaphrodite would not misguide his son away from his religion whereas the innovator may lead him astray until he becomes a disbeliever.

[Souncloud Audio Link] 

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

Don’t be Deceived with the Worship of the Innovator – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 84 : Point 150B
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see a man striving hard upon worship (ibaadah), living a life of abstention from all worldly comforts consuming himself with worship but he is a person of the innovated sects then do not sit with him and do not listen to his speech and do not walk with him upon any path for I do not feel secure that you will not eventually come to regard his way as something pleasing and thus go to destruction along with him.

[Souncloud Audio Link] 

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

Sitting with the Sinful is better than Sitting with an Innovator – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 83 : Point 150A
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see a man whose manner and behavior is despicable such that he is wicked, sinful, a person of acts of disobedience and oppressor yet he is from the people of sunnah then keep company with him and sit with him since his sin will not harm you.

[Souncloud Audio Link] 

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

The one who Reviles the Companions actually Reviles the Prophet ﷺ – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 83 : Points 148-149
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[148] Know that whoever speaks against anyone from the companions of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), then know that he seeks really to attack Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and he has caused harm towards him in his grave.

[149] If some innovations become apparent to you from a person, then beware of him since what he conceals from you will be more than what he makes apparent.

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

Know that all of the Innovated Sects are Despicable – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 83 : Points 147
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

Know that all of the innovated sects are despicable, they all invite towards the sword. And the most despicable of them  and the ones who are most severe in disbelief are the Raafidah, the Mu’tazilah and the Jahmiyyah, since they push the people towards total negation (ta’teel) and heresy (zandaqa).

[Souncloud Audio Link] 

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

The Qur’āniyyah (The Rejectors of Sunnah) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Sharh as-Sunnah : Lesson 82 : Points 146
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you hear  a man to whom you bring a narration to, not wanting it and instead wanted the Qur’an (only) then do not doubt that he is a man who embraces heresy (zandaqa). So get up from him and leave him.

[Souncloud Audio Link] 

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

If you see  a Man sitting along with the People of Desires – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lesson 82 : Points 145
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

If you see  a man sitting along with the people of desires (ahwaa) then beware of him and make him aware. And if then sits with them after knowing, then keep away from him, for he is a person of desires.

[Souncloud Audio Link] 

—

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

Posted with kind permission from Dawud Burbank rahimahullaah

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

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

Related Links:

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah