Author: AbuIdreesMuaawiyah

To Each Ummah Allah Prescribed a Legislation Suitable for it’s Time – Shaykh Salih al Fawzaan

بسم الله الرحمن الرحيم

Shaikh Salih al Fawzaan حفظه الله comments regarding His Statment:

وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيۡتُكُم مِّن كِتَٰبٖ وَحِكۡمَةٖ ثُمَّ جَآءَكُمۡ رَسُولٞ مُّصَدِّقٞ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥۚ قَالَ ءَأَقۡرَرۡتُمۡ وَأَخَذۡتُمۡ عَلَىٰ ذَٰلِكُمۡ إِصۡرِيۖ قَالُوٓاْ أَقۡرَرۡنَاۚ قَالَ فَٱشۡهَدُواْ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ

And (remember) when Allah took the Covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allah, etc.), and afterwards there will come to you a Messenger (Muhammad SAW) confirming what is with you; you must, then, believe in him and help him.” Allah said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).”

Surah Aal-E-Imran, Ayah 81

What we can take from this verse is that the path of all of the Messengers is one, and that path is the call of singling out Allah with all worship for him alone and the following of the Messengers عليم الصلاة و السلام, because they are like brothers just like the Messenger صلى الله عليه وسلم said:

The Prophets are [like] paternal brothers; their mothers are different but their religion is one.” (Bukhāri 3443; Muslim 43)

(Benefit from Shaykh Fawzan’s Explanation of Fath Al-Majeed: the religion of all Prophets is one and it is Tawheed, just as paternal brothers have the same father; and their laws and legislation are different just as they have different mothers.)

So their religion (ie Tawheed) is one and as for the laws (legislations) then Allah has made for every prophet his own law and clear way, like He سبحانه وتعالى said:

” لِكُلّٖ جَعَلۡنَا مِنكُمۡ شِرۡعَةٗ وَمِنۡهَاجٗاۚ “

” To each among you, We have prescribed a law and a clear way.”

Surah Al-Ma’idah, Ayah 48

So Allah legislated for every ummah what is suitable and relevant for its time, then he would abrogate after that with a legislation that is suitable and relevant for the ummah that comes after it and this would continue up until Allah sent Muhammad صلى الله عليه وسلم,  then Allah abrogated all of the previous legislations with a legislation for Muhammad صلى الله عليه وسلم and that legislation was established and it will remain and no further abrogations will take place after that. So the legislation of Muhammad صلى الله عليه وسلم is the most correct, ever lasting and remaining one that is relevant to every time and place now.


Source: Min Ahkhaam Al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله  vol.1 pg 41

The Covenant Allaah Took From The Prophets- By Shaykh Saaleh Fawzaan

بسم الله الرحمن الرحيم

Shaikh Salih al Fawzaan حفظه الله comments regarding His Statement (The Most High):

وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيۡتُكُم مِّن كِتَٰبٖ وَحِكۡمَةٖ ثُمَّ جَآءَكُمۡ رَسُولٞ مُّصَدِّقٞ لِّمَا مَعَكُمۡ لَتُؤۡمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥۚ قَالَ ءَأَقۡرَرۡتُمۡ وَأَخَذۡتُمۡ عَلَىٰ ذَٰلِكُمۡ إِصۡرِيۖ قَالُوٓاْ أَقۡرَرۡنَاۚ قَالَ فَٱشۡهَدُواْ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ

And (remember) when Allah took the Covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allah, etc.), and afterwards there will come to you a Messenger (Muhammad) confirming what is with you; you must, then, believe in him and help him.” Allah said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).” [Surah Aal Imraan, Ayah 81]

ًWhat can be taken from this verse is Allaah’s Testimony and the Testimony of the Prophets regarding the disbelief of one who does not believe in Muhammad صلى الله عليه وسلم , because Allaah took the covenant from the Prophets to believe in Muhammad صلى الله عليه وسلم  and help him, and the Prophets bore witness to that [Ref 1] [End of quote. Abu Idrees].

Additional benefit from Imaam Ibn Katheer [rahimahullaah] on the above statement of Shaikh Saaleh Al-Fawzaan [hafidhahullaah]

Imaam Ibn Katheer [rahimahullaah] stated in his commentary on Surah Aal Imraan Aayah 81: Allaah [The Exalted] informed us that He took a covenant from every Messenger He sent – between Aadam and Eesaa – that regardless the Book and religious laws given to them and the status they reach, they must believe and help the next Messenger when he comes to them, and that which they have been given of knowledge and Prophethood cannot prevent them from following the other Prophet sent after them. Muhammad [peace and blessings of Allaah be upon him] is the seal of the Prophets [peace and blessings of Allaah be upon them] until the day of Judgement and He is the Greatest Imaam who is to be followed in every era. [Ref 2] [End of quote. Salaficentre.com Admin]

Shaikh Saaleh Al-Fawzaan continued: Allaah سبحانه وتعالى  said: ” فَٱشۡهَدُواْ ” meaning ” then bear witness” and Allah also bore witness to that by saying ” وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِين ” meaning ” and I am with you among the witnesses.” So whoever does not believe in Muhammad, then he is a disbeliever and that is what Allaah and the Prophets were witnesses to, even if a person claims to believe in Moses, like the Jews do or he claims to believe in Jesus like the Christians do, when they don’t believe in Muhammad صلى الله عليه وسلم  and they don’t follow him, then neither is true and valid faith nor religion ascribed to them because after the sending of the Messenger, everyone has been ordered to follow him and obey him صلى الله عليه وسلم. [Ref 3] [End of quote Abu Idrees]


Ref 1: Min Ahkhaam Al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله  vol.1 pgs. 42 – 43

Ref 2: An Excerpt from Al-Misbaah Al-Muneer Fee Tahdheeb Tafseer Ibn Katheer. Daarus Salaam Publishers. 2nd Edition 1421AH [Year 2000]

Ref 3: Min Ahkhaam Al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله  vol.1 pgs. 42 – 43

 

The Testimony of Faith And Some of The Things That Will Nullify It – [By Shaykh Saaleh Al-Fawzaan]

بسم الله الرحمن الرحيم

NB: In this article, a mentioned is made regarding the fact that to devote acts of worship to other than Allaah is Shirk and it nullifies a person’s Islaam; however, declaring that a Muslim has left the fold of Islaam has principles attached to the subject matter. Therefore, we have added footnotes from Shaikh Uthaymeen [rahimahullaah] to detail some of the acts of worship mentioned, which have been detailed by Shaikh Saaleh Al-Fawzaan [hafidhahullaah] in his other works, as well as clarification by Shaikh Saaleh Al-Fawzaan [hafidhahullaah] regarding ‘Takfeer and the Excuse of Ignorance’.  [Salaficentre.com Admin]

Shaikh Saalih al Fawzaan حفظه الله comments on the statement of Allaah:

“وَلَا يَأۡمُرَكُمۡ أَن تَتَّخِذُواْ ٱلۡمَلَٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرۡبَابًاۚ أَيَأۡمُرُكُم بِٱلۡكُفۡرِ بَعۡدَ إِذۡ أَنتُم مُّسۡلِمُونَ”

“Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allah’s Will?”

Surah Aal-E-Imran, Ayah 80

What can be taken from this verse is that whoever worships the Awliya (the friends of Allaah) or righteous people, claiming that they are intercessors for him with Allaah and that they are an intermediary for him with Allah, seeking closesness to them with acts of worship such as sacrificing, vowing, seeking rescue and supplicating to them after their death, then he has certainly disbelieved after he submitted to Islaam (Ref 1), due to His [Allaah’s] statement تعالى :

“وَلَا يَأۡمُرَكُمۡ أَن تَتَّخِذُواْ ٱلۡمَلَٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرۡبَابًاۚ أَيَأۡمُرُكُم بِٱلۡكُفۡرِ بَعۡدَ إِذۡ أَنتُم مُّسۡلِمُونَ”

“Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allah’s Will?”

Surah Aal-Imraan, Ayah 80

So this verse proves that whoever supplicates to other than Allaah, or seeks rescue from the dead and from those who are not present, or he sacrifices to other than Allaah, or vows to other than Allaah, then indeed he has disbelieved after being upon Islaam, even if he testifies that ‘There is no true deity worthy of worship except Allaah and that Muhammad is the Messenger of Allaah’, because if he directs an act of worship to other than Allah such as to the Awliyaa, the righteous people, graves, tombs, trees, stones, then he has disbelieved. His testimony that ‘There is no deity worthy of worship except Allaah and that Muhammad is the Messenger of Allaah’ will not benefit him, because he has nullified his testimony by way of his actions and beliefs, and what his tongue stated; for indeed these two testimonies that ‘There is no deity worthy of worship except Allaah and that Muhammad is the Messenger of Allaah’ necessitate sincerity in worshipping Allaah [alone] and abandon the worship of other than Him. (Ref 2)

When he says ‘There is no true deity worthy of worship except Allaah’, then it means that he dissociates himself from all that is worshipped besides Allaah and that he performs all acts of worship for Allaah alone; but if he opposes this statement through sacrificing to other than Allaah (Ref 3), or vowing to other than Allaah, or seeking rescue and supplicating to the dead and seeking help from them, then he has nullified his statement that ‘There is no deity worthy of worship except Allaah’, so it becomes the case that he has stated with his tongue that which is not applied in his deeds and actions.

So the one who says ‘There is no deity worthy of worship except Allaah’, it is obligated on him to abandon the worship of all things besides Allaah and to sincerely worship Allaah alone, because when it is said to many of these people, “This is shirk and this is disbelief, or this is false”, they reply saying, “‘No, they testify that there is no deity worthy of worship except Allaah and that Muhammad is the Messenger of Allaah, so how can you declare them to be disbelievers?!” We say to them, “Allaah has declared them to be disbelievers (Ref 4), just as is found in this verse:

“وَلَا يَأۡمُرَكُمۡ أَن تَتَّخِذُواْ ٱلۡمَلَٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرۡبَابًاۚ أَيَأۡمُرُكُم بِٱلۡكُفۡرِ بَعۡدَ إِذۡ أَنتُم مُّسۡلِمُونَ”

“Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allah’s Will?”‘

Surah Aal-Imraan, Ayah 80

So this verse proves that if the Muslim does these types of things (directing acts of worship to other than Allah), then he has disbelieved in Allaah. [Ref 5] [End of quote: Source: Min Ahkhaam Al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله  vol.1 pgs 32 – 33]

Important Footnotes: 

Ref 1: Supplicating to other than Allaah, Takfeer and Excuse of Ignorance:

Shaikh Uthaymeen [rahimahullaah] said: So whoever called upon anyone besides Allaah, the Mighty and Majestic, requesting something which none but Allaah has power over, then he is a Mushrik (one who worships others besides Allaah), an unbeliever (kaafir), whether the one he calls upon is living or dead. Whoever requests a living person for something which he is able to do, such as the saying: ‘O so and so give me food’ or ‘O so and so give me a drink,’ then there is no harm in that. But whoever asks a dead person or someone who is absent for that, then he is a Mushrik, since the deceased or the absent cannot possibly do that. So in such a case his supplicating to them shows that he believes that they have some control over the creation, and he is therefore a Mushrik. [Explanation of the Three Fundamental Principles of Islaam. English Translation By Shaikh Abu Talhah [may Allaah have mercy upon him and his wife]. Page 44 onwards] Takfeer: Shaykh Salih al-Fawzan on the excuse of ignorance and Barriers to takfir: http://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

Ref 2: Seeking Rescue From Other Than Allaah, Vowing to Other Than Allaah, Takfeer and The Excuse of Ignorance:

Shaikh Uthaymeen [rahimahullaah] said: To seek rescue and deliverance from severe difficulty and destruction, and is of various types: (i) Seeking deliverance and rescue from Allaah, the Mighty and Majestic, is one of the most excellent and most perfect deeds, and it was the continual practice of the messengers and their followers. The evidence for it is what the Shaykh, rahimahullaah, mentioned, “When you sought aid and deliverance of your Lord and He responded to you that He was sending you a thousand angels in succession to assist you.” [Soorah al-Anfaal (8):9] This occurred at the battle of Badr when the Prophet (#1) saw the mushriks numbering a thousand men, whist his companions were a few more than three hundred and ten. So he entered the palm grove calling earnestly upon his Lord, the Mighty and Majestic, raising up his hands and facing the qiblah, and saying: “OAllaah fulfil that which You have promised me. O Allaah if this small group who are the people oflslaam are destroyed you will not be worshipped upon the earth.” Then he continued calling upon his Lord earnestly, with his hands raised such that his cloak fell from his shoulders. So Aboo Bakr, radiyallaahu ‘anhu, took up his cloak and cast it back upon his shoulders and embraced him from behind and said: “O Prophet of Allaah, your earnest supplication to your Lord will be sufficient for you since he will fulfil what He has promised you,” so this Aayah was sent down. [Reported by Muslim (Eng. transl. 3/960/no.4360)] (ii) Seeking rescue and deliverance, either from the dead or from those who are living but are not present and able to give aid and rescue, then this is shirk. This is so because it will not be done except by one who believes that those people have some unseen control over the creation, and they have therefore attributed to them a share of the Lordship that is for Allaah, the Most High, alone. Allaah, the Most High, says, “Or is that which you falsely worship along with Allaah better than He Who responds to the one in distress when he calls Him; who removes the harm; and who makes you to succeed those who came before you?! Is there anything that is worshipped besides Allaah that can do these things for you?! Little do you consider the greatness of Allaah and His favours upon you, and the clear proofs He has given you, so you therefore associate others in worship with Him.” [Soorah an-Naml (27):62] (iii) Seeking aid and rescue from those who are alive, aware of the situation and capable of assistance and rescue. It is permissible to seek aid and rescue from them: Allaah, the Most High, says in the story of Moosaa: “So the man who was upon the same Religion as Moosaa sought the aid of Moosaa against his enemy the Copt, so Moosaa struck him forcefully and killed him.” [Soorah al-Qasas (28):15] (iv) Seeking rescue and aid from a living person who is not capable of assisting him, without believing that he has some hidden power. For example that a drowning person calls for rescue from a person who is paralysed. This is futility and is a mockery of the one whom he seeks rescue from, and is therefore prohibited for this reason. A further reason for its prohibition is that anyone who saw him seeking rescue from the paralysed man may be deceived into thinking that the paralysed man must have some hidden power enabling him to rescue people. [Explanation of the Three Fundamental Principles of Islaam. English Translation By Shaikh Abu Talhah (may Allaah have mercy upon him and his wife). Page 44 onwards]

Takfeer: Shaykh Salih al-Fawzan on the excuse of ignorance and Barriers to takfir: http://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

Vowing to Other Than Allaah, Takfeer and Excuse of Ignorance:

Shaikh Uthaymeen [rahimahullaah] said: The evidence that vows are worship is the Saying of Allaah, the Most High, “They fulfil their vows and they fear a day whose evil is widespread.” [Soorah al-Insaan (76):7] 84 The Aayah is a proof since Allaah praises them for fulfilling their vows, which shows that Allaah loves that and every action that is beloved to Allaah is worship. This is further supported by the Saying of Allaah, the Most High, “…they fear a day whose evil is widespread.” [Soorah al-Insaan (76):7] The fulfilling of vows which Allaah, the Most High, has praised are all acts of worship which Allaah, the Mighty and Majestic, has obligated. This is because when a person starts any of the obligatory acts of worship, then he has become duty bound to fulfil and complete them. The proof for this is the Saying of Allaah, the Most High, “Then let them complete the duties of their hajj, and fulfil their vows (e.g. the sacrifice), and let them perform the tawaaf of ifaadah around the ancient House.” [Soorah al-Hajj (22):29] Vows by which a person makes a pledge and thus obligates himself to do something or other, or makes some act of obedience to Allaah, that is not obligatory, binding upon himself, then this is disliked, and some of the scholars declared it to be forbidden. This is because the Prophet (0) forbade making vows and said, “It does not bring good, it merely causes the miserly person to spend” [Reported by al-Bukhaaree (Eng. transl. 8/448/no.684) and Muslim (Eng. transl. 3/871/no.4019)].

Yet even so, if a person does go ahead and vow that he will do some act of obedience to Allaah, then it becomes obligatory upon him to perform it as the Prophet (3|§) said, “Whoever vows to act in obedience to Allaah, then let him obey Him” [Reported by al-Bukhaaree (Eng. transl. 8/449/no.687)]. So in summary vows {an-nadhr) applies to the obligatory acts of worship in general, and to making vows in specific, which is that a person obliges himself to do something for the sake of Allaah, the Mighty and Majestic. The scholars divide the vow into various categories and these are laid out in the books of fiqh (details of Islamic law and regulations). [Explanation of the Three Fundamental Principles of Islaam. English Translation By Shaikh Abu Talhah (may Allaah have mercy upon him and his wife). Page 44 onwards] Takfeer: Shaykh Salih al-Fawzan on the excuse of ignorance and Barriers to takfir: http://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

Ref 3: Sacrificing Animals For Other Than Allaah, Takfeer and The Excuse of Ignorance:

Shaikh Uthaymeen [rahimahullaah] said: Sacrifice is to kill by spilling the blood of the animal in a particular manner, and is done for a number of reasons: (i) That it is done as an act of worship, such that he intends by it veneration of the one for whom he sacrifices, and intends it as an act of submission to him and a means of nearness to him. So this may not be done except for Allaah, the Most High, and has to be done in the manner which Allaah, the Most High, has prescribed. Directing it to other than Allaah is major shirk and the evidence (as mentioned by the author) is the Saying of Allaah, the Most High, “Say, O Muhammad, indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than Him’ [Soorah al-An’aam (6):162-3] (ii) That it is done out of hospitality for the guest, or for as wedding feast (waleemah) or the like, then this is something commanded, either as an obligation or a recommendation, as he said “Whoever truly believes in Allaah and the Last Day, then let him treat the guest honourably” [Reported by al-Bukhaaree (Eng. transl. 8/99/no. 156) and Muslim (Eng. transl. 3/935/no. 4286)]. He said to ‘Abdur-Rahmaan ibn ‘Auf, “Give a wedding, feast (waleemah) even if it is only with a single sheep” [Reported by al-Bukhaaree (Eng. transl. 7/72/no.96)]. (iii) That it is done to provide food charitably, or to sell the meat and so on, then this falls under that which is permissible and is in principle according to the Saying of Allaah, the Most High, “Do those mushriks who worship others along with Allaah not see that We have created for them, from what our Hands have created, cattle which they are in charge of, and We have made the cattle subservient to them: so from them are those which they eat the meat of.” [Soorah Yaa Seen (36):71-2] [Explanation of the Three Fundamental Principles of Islaam. English Translation By Shaikh Abu Talhah [may Allaah have mercy upon him and his wife]. Page 44 onwards]

Ref 4 and 5: Takfeer and the Excuse of Ignorance: Shaykh Salih al-Fawzan on the excuse of ignorance and Barriers to takfir: http://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

Seeking Help From Other Than Allaah, Takfeer and The Excuse of Ignorance

Shaikh Uthaymeen [rahimahullaah] said: Is to appeal for assistance, and it is of various types: (i) Appealing for aid and assistance from Allaah – this is an appeal for aid and assistance that comprises complete humility of the servant before his Lord, and to submit and entrust the affair to Him, and to be certain that He is fully sufficient for him. This is not to be except for Allaah, the Most High, alone, and the evidence is the Saying of Allaah, the Most High, “O Allaah You alone we worship, and to You alone we appeal for aid.” [Soorah al-Faatihah (1):5] The fact that this is to be for Allaah, the Most High, alone is shown by the fact that He mentions the word upon which the verb acts before the verb itself, and according to the principles of grammar of the Arabic language, in which the Qur’aan came down, bringing forward that which usually comes afterwards indicates restriction and particularisation. So directing this type to other than Allaah, the Most High, is shirk which takes a person out of the Religion. (ii) Seeking the help of a person from the creation, in something which he is capable of helping in. Then this will be in accordance with the action in which help is sought. If it is a good action then it is permissible for the person to seek help upon it, and prescribed for a person to help in that, as Allaah, the Most High, says, “And assist one another upon righteous actions and avoidance of sins.” [Soorah alMaa’idah (5):2] If it is a sinful thing, then it is forbidden for the person doing it and for the one who assists, as Allaah, the Most High, says, “And do not assist one another in abandoning what Allaah has commanded and upon transgressing the limits laid down in the Religion.” [Soorah al-Maa’idah (5):2] If it is something permissible, then it is allowed for the person to seek help and to be assisted, and the one who is helping may be rewarded for kind treatment and thus it becomes something prescribed for him as Allaah, the Most High says, “And do good, indeed Allaah loves those who do good.” [Soorah al-Baqarah (2): 195] (iii) Seeking the help of a person from the creation who is alive and present, except that it is something which he is incapable of, then this is futile and useless. For example that he seeks the help of a weak person in order to carry something very heavy. (iv) Seeking the aid of any deceased person, or the aid of the living in a matter of the hidden and unseen, which they cannot reach. Then this is shirk since it will only be done by a person who believes that those whose help he seeks have some hidden control over the creation. (v) Seeking help by performing deeds that are beloved to Allaah, the Most High. This is something that is prescribed due to the Saying of Allaah, the Most High, “And seek assistance through patience and Prayer.” [Soorah al-Baqarah (2):45] The author, rahimahullaah, uses as evidence for the first type the Saying of Allaah, the Most High, “O Allaah You alone we worship, and to You alone we appeal for aid.” [Soorah al-Faatihah (1):5] And the saying of the Prophet saying: “If you seek help then seek the help of Allaah” [Explanation of the Three Fundamental Principles of Islaam. English Translation By Shaikh Abu Talhah (may Allaah have mercy upon him and his wife). Page 44 onwards] al-Fawzan on the excuse of ignorance and Barriers to takfir: http://www.manhaj.com/manhaj/articles/obkwf-takfir-and-the-excuse-of-ignorance-shaykh-saalih-al-fawzaan.cfm

 

Allah Did Not Order You to Worship The Angels and Prophets – By Shaykh Saaleh Al-Fawzaan

بسم الله الرحمن الرحيم

Shaikh Salih al Fawzaan حفظه الله comments regarding His [i.e. Allaah’s] Statement

“وَلَا يَأۡمُرَكُمۡ أَن تَتَّخِذُواْ ٱلۡمَلَٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرۡبَابًاۚ أَيَأۡمُرُكُم بِٱلۡكُفۡرِ بَعۡدَ إِذۡ أَنتُم مُّسۡلِمُونَ”

“Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allah’s Will?” [Surah Aal-Imraan, Aayah 80]

What can be taken from this verse is that Ar-Rabb (Lord) can be used and intended to mean Al-Ilaah [The only deity who has the right to be worshipped],  just like Al-Ilaah can also be used and intended to mean Ar-Rabb. And due to this reason, Shaykh Muhammad Ibn Abdul Wahhaab رحمه الله said that when Ar-Rabb and Al-Ilaah are mentioned together they have different meanings; so the meaning of Ar-Rabb would be Al-Khaaliq (The Creator), Ar-Raaziq (The Provider), Al-Muhyee (The One who gives life) and Al-Mumeet (The one who causes death), and the meaning of Al-Ilaah would be Al-Ma’bood (The One who is worshipped). And when one of them is mentioned on their own, the meaning of the other is included; so if Ar-Rabb is mentioned only then it includes the meaning of Al-Ilaah and when Al-Ilaah is mentioned only then it includes the meaning of Ar-Rabb. An example of this is His [i.e. Allaah’s] statement:

” و لَا يَأۡمُرَكُمۡ أَن تَتَّخِذُواْ ٱلۡمَلَٰٓئِكَةَ وَٱلنَّبِيِّـۧنَ أَرۡبَابًاۚ أَيَأۡمُرُكُم بِٱلۡكُفۡرِ بَعۡدَ إِذۡ أَنتُم مُّسۡلِمُونَ”

“Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allah’s Will?

Meaning “as objects of worship besides Allah سبحانه وتعالى”.

 


Source: Min Ahkhaam Al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله  vol.1 pg 32

Knowledge should be Attained in Stages – Importance of a Good Teacher – Shaykh Fawzaan

بسم الله الرحمن الرحيم

Shaikh Salih al Fawzaan حفظه الله comments regarding His Statement (The Most High):

مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ

It is not (possible) for any human being to whom Allah has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: “Be my worshippers rather than Allah’s.” On the contrary (he would say): “Be you Rabbaaniyun (learned men of religion who practise what they know and also preach others) because you are teaching the Book, and you are studying it.” (Surah Aali-Imraan:79)

What can be understood from this verse is that the teacher should move gradually step by step with the student when teaching Islamic knowledge, so that the student learns the smaller (and easier) affairs of knowledge before progressing on to the larger (more difficult) affairs. This is so that the students can be nurtured to learn in gradual steps, because knowledge is like a huge sea which has no coast line (knowledge is vast with no end point) therefore he should take from it step by step in order that he reaches an amount from which he is able to benefit himself with. As for if the beginner student goes straight to learning the larger affairs of knowledge whilst still being a beginner, then his seeking of knowledge will become difficult for him and as a result he will not attain anything.

With regards to this affair, we have noticed the mistakes of some teachers, those who start by teaching huge affairs of knowledge to the people, like for example the compilation of the Sunan, large books of Tafsir and Aqeedah before beginning with small chapters and introductions to Islamic knowledge and sciences, and it is for this reason we find our scholars رحمهم الله follow this path of cultivation, simplifying instead the affairs of knowledge for the students at its beginning and then moving on.

It is for this reason why the authors from amongst the scholars have compiled summaries to each field of knowledge and these summaries do not go beyond a few pages. They compiled summaries in relation to Fiqh, Tawheed, sciences of Hadeeth, Hadeeth terminology, Usool al-Fiqh and in Usool at-Tafsir, so that the beginner student can memorise the text and then after that the teacher can explain them to him step by step so that the knowledge enters its proper door (in the most appropriate way) and so that it enables the student to ascend through the levels of knowledge, like the the statement of the one who said:

“من ضيع الأصول حرم الوصول “

“Whoever causes his foundation to be lost, he will be deprived of the reaching his objective.”

Meaning ًwhoever does not start by learning these summarised and introductory affairs of knowledge will be deprived in reaching his objective he set out to pursue. Allah سبحانه وتعالى says:

۞وَلَيۡسَ ٱلۡبِرُّ بِأَن تَأۡتُواْ ٱلۡبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ ٱلۡبِرَّ مَنِ ٱتَّقَىٰۗ وَأۡتُواْ ٱلۡبُيُوتَ مِنۡ أَبۡوَٰبِهَاۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ

“It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allah. So enter houses through their proper doors, and fear Allah that you may be successful.” (Surah Al-Baqarah: 189)


Source: Min Ahkhaam Al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله  vol.1 pgs. 27 – 28

What is the Purpose in Seeking Knowledge? – Shaykh Fawzaan

بسم الله الرحمن الرحيم

Shaikh Salih al Fawzaan حفظه الله comments regarding His Statement (The Most High):

مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ

It is not (possible) for any human being to whom Allah has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: “Be my worshippers rather than Allah’s.” On the contrary (he would say): “Be you Rabbaaniyun (learned men of religion who practise what they know and also preach others) because you are teaching the Book, and you are studying it.” (Surah Aali-Imraan:79)

What we benefit from this noble verse is that knowledge is not learnt except for the purpose of action and calling to Allah, and that knowledge is not learnt in order to receive praise and in gaining position with the people, so that it is said about him that he is a scholar. It has come in a hadeeth that the Messenger صلى الله عليه وسلم said:

“From the first of those who will be dragged to the hell fire will be a man who sought knowledge so that the people can say that he is a learned person, as that is what was said about him. (1)

It has also come in an authentic hadeeth that the Prophet صلى الله عليه وسلم said:

 “‏” مَنْ طَلَبَ الْعِلْمَ لِيُجَارِيَ بِهِ الْعُلَمَاءَ أَوْ لِيُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ أَدْخَلَهُ اللَّهُ النَّارَ

“Whoever seeks knowledge to contend with the scholars, or to use it to argue with the fools, and to have people’s faces turn towards him, then he shall be admitted to the Fire.” (2)

Meaning: He seeks knowledge to be considered as one of the scholars and so he can be raised in status amongst the people, his intention is not except for this reason and so he enters the hell fire. There are other ahadeeth and severe threats in regards to the one who learns and acts but he conceals the knowledge from others, however in this regard if sharing the knowledge with the people will lead to harm then it is islamically legislated to conceal the knowledge from them just as the Messenger said to Mu’adh رضي الله عنه:

فإن حق الله على العباد أن يعبدوه، ولا يشركوا به شيئاً، وحق العباد على الله أن لا يعذب من لا يشرك به شيئاً، فقلت، يا رسول الله أفلا أبشر الناس‏؟‏ قال لا تبشرهم فيتكلوا‏”‏”

“Allah’s Right upon His slaves is that they should worship Him Alone and associate nothing with Him; and His slaves’ right upon Him is that He will not punish those who do not associate a thing with Him.” He (Mu’adh) added: I said to the Messenger of Allah: “Should i not inform the people of this good new?” He (ﷺ) said, “Do not tell them this good news for they may depend on it alone (without performing good deeds)”. (3)


Source: Min Ahkhaam Al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله  vol.1 pgs. 26 – 27

1) Muslim, at-Tirmidhi and an-Nasa’i, narrated by Abu Hurayrah رضي الله عنه

2) at-Tirmidhi (2654) narrated by Ibn Ka’b bin Malik رضي الله عنه  , Ibn Maajah (254) narrated by Ibn Umar رضي الله عنهما

“This hadeeth has a weak chain of narration but the meaning is correct.” (https://binbaz.org.sa/fatwas)

3) Al-Bukhari (2856) and Muslim (30/49)

The Obligation of Spreading Knowledge – [Scholars and Students] – Shaykh Fawzaan

بسم الله الرحمن الرحيم

Shaikh Salih al Fawzaan حفظه الله comments regarding His Statement (The Most High):

مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ

It is not (possible) for any human being to whom Allah has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: “Be my worshippers rather than Allah’s.” On the contrary (he would say): “Be you Rabbaaniyun (learned men of religion who practise what they know and also preach others) because you are teaching the Book, and you are studying it.” (Surah Aali-Imraan:79)

What we benefit from this noble verse is that it is obligatory upon the one who knows something from what the messenger brought, that he acts in accordance to it and he teaches the people, in order that he be from the Rabbaaniyun (learned men of religion who practise what they know and also preach others), and that he be from the followers of the messengers. As for someone who keeps it (the knowledge he has learnt after acting in accordance to it) for himself only, leaves off calling the people to Allah and leaves off commanding good and forbidding evil, then indeed this person’s following of the messengers is not complete, rather he has with him a great deficiency and he will be someone who has left a great obligation, and that is the spreading of knowledge and its conveyance to the people, [Ref 1 – important reminders on this affair in footnote at the end of this article], Allaah سبحانه وتعالى says:

…وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُۥ

(And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad SAW and the religious knowledge) known and clear to mankind, and not to hide it… (Surah Aali- Imraan:187)

So this person is someone who has concealed what Allah gave him of knowledge and Allah تعالى says:

إِنَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّٰهُ لِلنَّاسِ فِي ٱلۡكِتَٰبِ أُوْلَٰٓئِكَ يَلۡعَنُهُمُ ٱللَّهُ وَيَلۡعَنُهُمُ ٱللَّٰعِنُونَ

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. (Surah Al-Baqarah:159)

إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَبَيَّنُواْ فَأُوْلَٰٓئِكَ أَتُوبُ عَلَيۡهِمۡ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. (Surah Al-Baqarah:160)

There also comes in the hadeeth that the Messenger of Allah (ﷺ) said,

من سئل عن علم فكتمه ألجم يوم القيامة بلجام من نار

 “He who is asked about knowledge (of religion), he knows it and then conceals it, will be bridled with a bridle of fire on the Day of Resurrection.” [Ref 2],

So it is not permissible to conceal knowledge, rather it is obligatory on anyone who has with him knowledge that he conveys it to the people and that he spreads it among them and calls the people to it, and it is not permissible for him to keep it to himself and to leave the people whilst he sees that they are upon misguidance, for indeed they will hold him accountable on the day of judgement because of it.


Source: Min Ahkhaam Al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله  vol.1 pgs. 25 – 26

Ref 1: Important clarification regarding learning, spreading knowledge, commanding good and forbidding evil:

Firstly: knowledge is acquired directly from the scholars. Read advice by Al-Allaamah Ubaid Bin Abdillaah Al-Jaabiriy [hafidhahullaah] and Imaam Muhammad Bin Saaleh Al-Uthaymeen [rahimahullaah]: https://salaficentre.com/2019/12/tremendous-benefits-of-sitting-with-scholars-and-learning-directly-from-them-benefiting-from-books-and-audios-role-of-the-students-of-knowledge-in-the-locality-admonition-by-shaikh-uthaym/

Secondly, an effective method of reminding oneself and benefiting others whilst in the company of a teacher- by Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah]: The Shaikh said: It is not a condition that a questioner can only ask about what he does not know, rather he can ask about something he knows but is not known to others; so he asks a question in order to facilitate understanding for others.

If you are in the presence of a scholar and you know that some of those present fall short in affairs related to the prayer- either lackadaisical or that they do not perform the prayer on time, or that they fall short in some of its Shuroot [conditions] and waajibaat [obligatory acts of the prayer] – so you ask a question regarding these affairs even though you know the answer; you ask in order to benefit those who are present and so that they are facilitated with understand in their religion. These types of questions are very beneficial as opposed to questions that are not correct – that is because some people ask questions in order to confuse those present and bring about doubts etc. A question cannot be beneficial unless the questioner intends to benefit himself and others.

When Jibreel [alayhis-salaam] came to the Messenger [sallal-laahu-alayhi-wasallam] he did not appear as a teacher, rather he asked questions, even though the Messenger described him as one who came to teach the people their religion. This shows that the one who asks a scholar a question in order that the people can learn what they do not know is rewarded like one who teaches people their religion.

A scholar teaches people directly, but the one who asks the scholar a question becomes a means for the people to learn, for the one who guides to good is like one who does the good deed.  For example if you ask a student of knowledge in your country to give lessons in your Masjid –to teach the forty hadeeth of An-Nawawi or other books of the scholars, and you inform him of the needs of the people, so he begins to teach, explain and revise etc you will receive all that reward. The one who guides to good is just like one who performs the good deed. The commoner can be a means to teaching others by asking a scholar, or by gathering other commoners to take them to the circles of knowledge, disseminating beneficial audio lectures etc. [An excerpt from ‘Sharh of the forty hadeeth of Imaam An-Nawawi (rahimahullaah)’. Lesson number 2]

Thirdly, an article by Shaikh Abu Khadeejah regarding signposts of guidance for the youth who seek knowledge: https://www.abukhadeejah.com/signposts-of-guidance-for-the-youth-who-seek-the-truth/

Fourthly, regarding the affair of enjoining good and forbidding evil by Imaam Abdul Azeez Bin Baaz [rahimahullaah]:

Question to Imaam Abdul Azeez Bin Baaz (Rahimahullaah): Is enjoining Good and Forbidding Evil by the hand an obligation on all Muslims, or is it limited to those in authority and their deputies?

Stopping wrong is obligated on all Muslims according to their ability, because the Messenger [sallal laahu alayhi wasallam] “Anyone of you who sees evil [i.e. that which is declared an evil deed by Islaam], let them stop it with their hand; if he cannot, then with their tongue; and if they cannot, then with his heart, and that is the weakest of Imaan’’. [Muslim, Abu Dawood, Tirmidhi & others]

However, stopping evil by the hand must be based on ability and should not result in greater corruption or evil. A man has the right to rectify matters with his hand in his home [i.e. based on what the law of the land allows him]; a manager has the authority to make changes with the hand within the organization they are responsible for, in accordance with the instructions that were given to them [i.e. the authority given to them by the state authorities]; otherwise, people should not change with their hand anything they are not authorised to change.  If they do make changes in matters that they have no authority over, this will result in more evil and great corruption between them and the people and between the people and the state.

In this case they should stop evil with their tongue (by speaking out). They may say: ‘’O Fulaan! Fear Allaah! This is not permissible; this is Haraam, or This is obligated on you,’’ and clarify it with evidence from Sharee’ah. [NB: In the UK, objecting to certain behaviour can be viewed as harassment or verbal abuse, therefore a Muslim should be aware of what the law allows him before he says or does anything whilst living in the West].

As for changing matters with the hand, this should be done where one has authority, such as one’s home [i.e. within what the law allows], with those under one’s responsibility, or those authorized by the ruler, such as organizations given permission and authority to enjoin Good. They should make changes in accordance with the authority they have been given- in the way prescribed by the Sharee’ah, without exceeding their jurisdiction. The same applies to the governor of a city; he should make changes with his hand, in accordance with the instructions he has. [Fataawa Ibn Baaz 8/208. Slightly paraphrased]

Finally, Alhamadulil laah, we have recognised and certified students of knowledge in all the Maraakiz whose study circles are well established and they disseminate knowledge regularly, therefore one should sit with them and take directly from them.  [Al-Markazus Salafi Committee]

Ref 2: Abu Dawud (3658), Tirmidhi (2649), Ibn Maajah (266), Narrated by Abu Hurairah رضي الله عنه

Lies Made Against the Prophets (alayhimus salaatu was salaam) – Shaykh Fawzaan

بسم الله الرحمن الرحيم

Shaikh Salih al Fawzaan حفظه الله comments regarding His Statement (The Most High):

مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ

It is not (possible) for any human being to whom Allah has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: “Be my worshippers rather than Allah’s.” On the contrary (he would say): “Be you Rabbaaniyun (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it.” (Surah Aali-Imraan:79)

What is understood from this verse is that it is not suitable with Allah that he would choose for his Messenger-ship and Prophet-hood someone who calls the people to shirk; just as the Jews and Christians would say that the Messengers ordered the worship of the Prophets, Rabbis (1) and Monks (2). Allah (The Most High) said:

ٱتَّخَذُوٓاْ أَحۡبَارَهُمۡ وَرُهۡبَٰنَهُمۡ أَرۡبَابٗا مِّن دُونِ ٱللَّهِ وَٱلۡمَسِيحَ ٱبۡنَ مَرۡيَمَ وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُوٓاْ إِلَٰهٗا وَٰحِدٗاۖ لَّآ إِلَٰهَ إِلَّا هُوَۚ سُبۡحَٰنَهُۥ عَمَّا يُشۡرِكُونَ

They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurat (Torah) and the Injeel (Gospel)) to worship none but One Ilah (God – Allah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him).” (Surah At-Tawbah:31)

So they lied upon the Prophets of Allah, ascribing to them that they would order them to take partners in worship and to take them as intercessors with Allah and to take them as intermediaries with Allah, this is how they lie!


Min Ahkhaam al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله vol.1 pg. 24-25.

1) Rabbis are the scholars amongst the Jews

2) Monks are the worshippers amongst the Christians

 

The Call of the Prophets and their Followers is One – Shaykh Fawzaan

بسم الله الرحمن الرحيم

Shaikh Salih al Fawzaan حفظه الله comments regarding His Statement (The Most High):

مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ

It is not (possible) for any human being to whom Allah has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: “Be my worshippers rather than Allah’s.” On the contrary (he would say): “Be you Rabbaaniyun (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it.” (Surah Aali-Imraan:79)

What is understood from this verse is that the path of the prophets and their followers is one, undeviating, from the first of them (prophets) to the last of them. All of prophets brought with them the command of tawheed and the forbiddance of shirk, Allah (The Most High) said:

وَلَقَدۡ بَعَثۡنَا فِي كُلِّ أُمَّةٖ رَّسُولًا أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّٰغُوتَۖ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, etc.i. e. do not worship Taghut besides Allah).”  Surah An-Nahl, Ayah 36

And similarly the followers of the messengers, they also carry out this duty which the messengers brought with them, and it (the duty) is the calling to the worship of Allah alone and not ascribing partners to him in worship and leaving the worship of other than him, just like what He صلى الله عليه وسلم  said:

وإن العلماء ورثة الأنبياء وإن الأنبياء لم يورثوا دينارًا ولا درهما وإنما ورثوا العلم‏.‏ فمن أخذه أخذ بحظ وافر……

The scholars are the heirs of the Prophets who bequeath neither dinar nor dirham but only that of knowledge; and he who acquires it, has in fact acquired an abundant portion. (1)


Min Ahkhaam al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله vol.1 pg. 24.
1) Abu Dawud (3641), TIirmidhi (2682), Ibn Maajah (223) Narrated by Abu Darda  رضي الله عنه

The Messengers and their Followers Do Not Call to Shirk – Shaykh Fawzaan

بسم الله الرحمن الرحيم

Shaikh Salih al Fawzaan حفظه الله comments regarding His Statement (The Most High):

مَا كَانَ لِبَشَرٍ أَن يُؤۡتِيَهُ ٱللَّهُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادٗا لِّي مِن دُونِ ٱللَّهِ وَلَٰكِن كُونُواْ رَبَّٰنِيِّـۧنَ بِمَا كُنتُمۡ تُعَلِّمُونَ ٱلۡكِتَٰبَ وَبِمَا كُنتُمۡ تَدۡرُسُونَ

It is not (possible) for any human being to whom Allah has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: “Be my worshippers rather than Allah’s.” On the contrary (he would say): “Be you Rabbaaniyun (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it.” (Surah Aali-Imraan:79)

What we understand from this verse is that the messengers and their followers do not call to shirk, rather the only ones that call to shirk are the enemies of the messengers (عليهم الصلاة و السلام) and the enemies of the Rabbaniyun (learned men of religion who practise what they know and also preach others), so these enemies are those that call people to shirk, so if you see someone who calls to shirk and to the worship of tombs and graves in this time and other than this time, and he makes that look desirable to the people then you should know (for sure) that this person is an opposer of the messengers and an opposer of the Rabbaaniyun, even if he is a scholar. If he neither calls to tawheed nor forbids shirk, then he is only a person who knows and not a Rabbaaniy, rather he has knowledge but does not act in accordance to his knowledge. He is someone who earns Allaah’s Anger, because he knows the truth but does not act in accordance to it.

So this ruling is from the greatest of what this noble verse shows, that the one who is truly from the followers of the messengers is he who calls to Islamic Monotheism, the worship of Allah alone and not ascribing partners to him in worship, he forbids the people from the worship of anything other than Allaah, such as idols, statues, trees, stones, graves and tombs; but if his call is in opposition to this way then he is calling to the worship of other than Allah, because this call of his is not upon the way of the messengers, nor upon the way of the Rabbaniyun, rather he is a scholar of misguidance just as he  صلى الله عليه وسلم said:

إنما أخاف على أمتي الأئمة المضلين

Indeed what I fear the most for my ummah are the misguided scholars. (3)


Min Ahkhaam Al-Qur’aan by Shaikh Salih al Fawzaan حفظه الله  vol.1 pgs. 23-24
1) Abu Dawud (4252), TIirmidhi (2229) narrated by Thaubaan رضي الله عنه