Tag: disbelief

Categories of Sins and Characteristics of the True Believers – Shaykh Sālih al-Fawzān

Shaykh Sālih al-Fawzān explains verses 7-8 of Al-Hujurāt and within theses verses are the following benefits:

  • A categorisation of sins..
  • A description of the rightly guided believers.
  • An exhortation to not be deceived by ones own actions or knowledge.
  • And an elucidation of why some people are provided with certain blessings by Allāh.

‎وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِّنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَٰئِكَ هُمُ الرَّاشِدُونَ

And know that, among you there is the Messenger of Allāh (sallallāhu alaihi wa salam). If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allāh has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allāh and His Messenger (sallallāhu alaihi wa salam) hateful to you. These! They are the rightly guided ones. (Al-Hujurāt: 7)

Shaykh Sālih al-Fawzān in explanation of the end of this verse says,

Sins are of three categories;

  1. Disbelief, which exits a person from the religion.
  2. Wickedness, which does not remove a person from the religion, however it decreases ēmān, such as the major sins which are lesser than shirk, this is (what is intended by) wickedness.
  3.  Disobedience; these are the rest of the prohibited affairs which do not reach the level of a major sin.

Allāh has made these three categories detested to the believers, those with true belief. (This enables them to stay away from perpetrating these sins.)

Firstly, disbelief is hated to them, due to their ēmān being firm and established.

Secondly, wickedness is hated to them, because of this they do not commit major sins, the likes of drinking alcohol, fornication, stealing e.t.c.

Thirdly, disobedience is hated to them, as a result of this they do not oppose the prohibitions (which are established from the sunnah of Allāh’s Messenger (sallallāhu alaihi wa salam)).

When it reaches them that the prophet (sallallāhu alaihi wa salam) forbade something, they stay far away from it and they are not tempted to carry it out ever. This is because they hate it, since Allāh has placed in their hearts dislike for it.

‎ أُولَٰئِكَ هُمُ الرَّاشِدُونَ
These! They are the rightly guided ones.

Meaning those who are described with the aforementioned characteristics in the verse. They are the rightly guided ones. And being rightly guided is in opposition to being upon misguidance.

Allāh (Subhānahu wa ta’āla) said,

‎قَد تَّبَيَّنَ الرُّشْدُ مِنَ الغَيِّ

Verily, the Right Path has become distinct from the wrong path.

and His statement (The Mighty & Majestic),

‎وَإِن يَرَوْا كُلَّ آيَةٍ لَّا يُؤْمِنُوا بِهَا وَإِن يَرَوْا سَبِيلَ الرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلًا

And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way (Al-A’rāf: 146)

Then He said,

‎فَضْلًا مِّنَ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ

(This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise. (Al-Hujurāt: 8)

This which has transpired for the rightly guided (of guidance and praiseworthy characteristics), has only occurred due to the Favour and Grace of Allāh, not due to their own power or strength. Indeed it is only due to Allāh who has given them success.

This (verse) has within it a reminder that a person shouldn’t be deceived with what he has from religion, knowledge or acts of worship. Instead, he thanks Allah for His blessings upon him (verbally with the tongue and physically with his limbs by using these blessings in the obedience of Allah), and he acknowledges (with his heart) that this is a favour from Allah bestowed upon him.

‎وَاللَّهُ عَلِيمٌ 

Allāh is All-Knowing of who is deserving of this grace and blessing.

حَكِيمٌ

He is the All-Wise, meaning he places affairs in their appropriate places, therefore he does not bestow this grace and blessing upon those who do not deserve it, verily He only bestows it upon those who are befitting of it.


Shaykh Fawzān’s Mā Tayassar wa Tahassal min Durūs al-Qurān fī Hizb al-Mufassal Vol.1 Pgs. 23-24

 

 

Ruling of Magic, Teaching Magic, Praying behind Magicians, Curing Magic with Magic – Shaykh Ṣāliḥ Al- Fawzān

Magic is the Greatest of Major Sins after Shirk

Magic is from the greatest of the major sins, as the Prophet (sallallaahu alaihi wa sallam) said:

“Stay far away from the seven destructive sins.”

The people inquired, ‘O Allah’s Messenger! What are they?’

He said,

“To join others in worship along with Allah, magic, to kill the life which Allah has forbidden…” (1)

Magic was counted among the (seven) destructive sins, and came (directly) after joining others in worship (shirk) with Allah (azza wa jal).

Magic is from the Devils

Magic is disbelief, because Allah (subhaanahu wa ta’aala) mentioned about the Jews that they exchanged the book of Allah with magic.

As Allah said:

وَلَمَّا جَاءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ} فَرِيقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ

And when there came to them a Messenger from Allah (i.e. Muhammad Peace be upon him) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know! They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic (Al-Baqarah 101-102)

Therefore, magic is from the actions of the devils and it is disbelief.

Ruling of Teaching Magic

In the verse, Allah says:

{وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ}

But neither of these two (angels) taught anyone (such things) till they had said, “We are only for trial, so disbelieve not (by learning this magic from us).”

So, (the ayah) shows that teaching magic is disbelief.

And at the end of the verse He says:

‌ وَلَقَدۡ عَلِمُواْ لَمَنِ ٱشۡتَرَٮٰهُ مَا لَهُ ۥ فِى ٱلۡأَخِرَةِ مِنۡ خَلَـٰقٍ۬‌ۚ

And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. 

(Al-Baqarah 102)

Meaning they have no portion (of rewards and delights of Jannah).

So, this shows that the magician if he does not repent to Allah, then he has no portion in the hereafter (Jannah), and this is the disbeliever. Magic is disbelief and based upon this prayer behind a magician is impermissible, except if he repents to Allah (subhaanahu wa ta’aala) and abandons magic and repents with a correct repentance, and whoever believes in magic (even if he doesn’t perform it himself) … then this is his ruling too (i.e. that he is a disbeliever just as the magician is), and refuge is sought with Allah.

Summarising:

Magic is the greatest of the major sins after shirk, it is disbelief in Allah (azza wa jal), it is the partner crime which has been mentioned alongside shirk with Allah  because it is disbelief in Allah (azza wa jal), as Allah has mentioned in His Noble Book, so the magician and the one who believes in magic, both are the same (in ruling).

As for the issue of curing magic with magic and its likes (from the other affairs which are haram), then that which is correct from the two positions of the Scholars is that it is not permissible, because curing is only (allowed) with that which is Halaal (permissible) or Mubaah (allowed), and Allah did not place a cure (for) the Muslims in that which He has made impermissible for them.

The Prophet (sallallaahu alaihi wa sallam) said:

“Treat yourselves (medically), but do not treat yourselves with haram.”(2)

And on the authority of ibn Masood (radia Allaahu anhu) that the Prophet (sallallaahu alaihi wa sallam) said:

“Indeed, Allaah has not made your cure to be found in anything that He has forbidden you from.” (3)

And from the greatest of impermissible affairs is magic, so it is not permissible to treat illnesses with it, nor to undo magic with magic. Indeed magic is only cured with permissible medicine, Quranic verses, (authentically) transmitted supplications. These are the permissible ways with which magic is cured -permissible medicine, supplications and Quraanic verses, and this suffices the Muslim.


Majmoo’ Al-Fataawa lish Shaykh Saalih Al-Fawzaan (hafidahullah) Vol.1 Pages 42-43 Daar ibn Khuzaymah

  1. Al-Bukhaari 2767 and Muslim 89
  2. Sunan Abee Dawood 3874, Silsilah Al-Ahadeeth As-Saheehah 1633
  3. Al-Haakim’s Al-Mustadrak Vol. 4 page 242, Abdur Razzaq’s Al-Musannaf 17097, Silsilah Al-Ahadeeth As-Saheehah Vol.4 Page 175
  • Subheadings are by the Translator for ease of reading.
Magic 1 of 4
Magic 2 of 4
Magic 3 of 4
Magic 4 of 4

LEVELS OF DISBELIEF – SHAYKH ṢĀLIḤ AL-FAWZĀN

Shaykh Saalih Al-Fawzaan (hafidahullah) was asked:

Does disbelief have many types and levels, some of them more severe than others? Or is it one level? And if there are levels of disbelief, then which of them constitutes cursing of the religion, or Allah, or the Messenger (sallallaahu alaihi wa sallam), and refuge is sought with Allah from that?

He answered:

Yes, Disbelief, – refuge is sought with Allah – is levels, some of them more severe than others, from them is disbelief which exits from the religion, and from them disbelief which is lesser than that: Lesser disbelief. Cursing of the religion, or cursing Allah, or His Messenger (sallallaahu alaihi wa sallam) this is from major disbelief, that exits from the religion – refuge is sought with Allah -.

As for lesser disbelief, then its example is like his saying (sallallaahu alaihi wa sallam)

“Cursing a Muslim is sin, and killing him is disbelief.” (1)

And his statement (sallallaahu alaihi wa sallam):

“So, do not turn to disbelief after me by striking the necks of one another” (2)

This is from lesser disbelief which doesn’t exit from the religion, so killing a person is a terrible crime, a great sin and a great prohibition, however it does not lead to the level of disbelief which exits from the religion.


  • Al-Bukhaari 6044, Muslim 64
  • Al-Bukhaari 121, 1739, Muslim 65, 66

Majmoo’ Fataawa lish Shaykh Saalih Al-Fawzaan (hafidahullah) Vol. 1 Page 14-15

This one has cursed Allah -Subhaanahu wa t’ala- Shaykh Fawzaan

 

بسم الله الرحمن الرحيم

 

Shaykh Saalih Al Fawzaan was asked:

Has everyone disbelieved who curses the religion or rejects the sunnah?

 

He answered hafidahullah:

There is no doubt whatsoever in this; whoever curses the religion or rejects the Sunnah then verily he has disbelieved, because he is a denier and disbeliever in the Sunnah; also he who curses Allah’s religion, which Allah has chosen for his slaves; then he has cursed that which Allah has chosen for his slaves and legislated for them, so this one has cursed Allah -azza wa jal- there is no doubt at all of his disbelief , he who  belittles Allah (and attributes deficiencies to him; Glorified and far removed is Allah from all imperfections) .

 

http://www.alfawzan.af.org.sa/sites/default/files/q14331228_004mp3


Please note that declaring a specific individual to have disbelieved and left the fold of Islaam is an affair that is to be returned back to the Scholars and it is not for other than them to declare a specific individual to have disbelieved.

For further information please see the following link:  Principles of Takfir 

 

BaarakAllaahu feekum

 

 

 

Shaikh Fawzaan: The Methodology of Ahlus Sunnah In Their Combat Against The Khawaarij

In The Name of Allaah, The Most Merciful The Bestower of Mercy

 

 Imaam Barbahaaree (rahimahullaah) stated in Sharh- As Sunnah:

”It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families, but if they are dispersed, then the Muslim Ruler is not to seek after them, nor are their wounded to be killed, nor is booty taken from them, nor may those taken captive be killed, nor are those who flee to be pursued.”

Sheikh Saaleh Al-Fawzaan commented on the above statement of Imaam Barbahaaree (rahimahullaah) saying:

We know that the khawaarij are those who hold that they can renounce obedience (to the ruler). They hold that the ruler is not given the oath of allegiance or that it is not binding upon the people to maintain their oath of allegiance to him when he becomes sinful, and they (also) declare the Muslims to be disbelievers for committing major sins.  So if they adopt this school of thought and there arises neither uproar nor killing, then they are left alone, advised and given clarification in hope that they may repent.  If they cause uproar and manifest their strength, it then becomes obligatory upon the Muslims to fight them to avert their evil.

They are not fought on the basis that they are disbelievers; rather they are fought on the basis that they are Muslims who commit outrage and transgression against other Muslims. That is why when Ameerul Mumineen Ali (radiyallaahu-anhu) was asked about the khawaarij, ”Are they disbelievers?” He said: ”No, they flee from disbelief, but they are a people who have rebelled against us.”    Therefore, they (khawaarij) are not fought on the basis that they are disbelievers and that is why their women and children are not taken as captives, nor is their wealth taken, nor are their wounded killed; because they are only fought to avert their evil and not because of disbelief.

And regarding the saying of Imaam Barbahaaree (rahimahullaah):

‘It is permissible to fight the Khawaarij if they attack the wealth of the Muslims, or the Muslims and their families;’ because the Prophet (sallal-laahu-alayhi-wasallam) commanded that they are to be fought, and because Ali (radiyallaahu-anhu) fought them when they attacked and killed Abdullaah Ibn Khabbaab al Arrat and ripped open the stomach of his pregnant wife.  So Ameerul Mumineen Ali (radiyallaahu-anhu) decided to fight them as they brought about a good reason to be fought against.

And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘But if they are dispersed, then the Muslim leader is not to seek after them.”  If they refrain from fighting, the ruler is neither to chase them nor carry out a military expedition against them, as long as they do not commit acts of transgression. And no doubt they are misguided and are to be advised in hope that they may return (repentant) and are not fought.

And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor are their wounded to be killed’; because the evil of the injured person is curtailed.   And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor is booty to be taken from them’, meaning: their wealth is not to be taken as war booty; because it is the wealth of the Muslims.

And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor may those taken captive be killed’ because they are Muslims, and by being injured and taken as captive their evil is curtailed.   And regarding the saying of Imaam Barbahaaree (rahimahullaah): ‘Nor are those who flee to be pursued’. If they flee, the leader is to leave them alone and not go after them as their evil is curtailed.


 [Source: It-haaful Qaaree Bitta’liqaat Alaa Sharhus Sunnah Lil Imaam Barbahaaree) by Sheikh Saaleh al-Fawzaan (hafidha-hullaah) (page: 240-242, Vol: 1)]