Tag: tafsir

The Obligation on Everyone to follow the Prophet Muhammad صلى الله عليه وسلم – Shaykh 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 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 can be taken from this verse is that it is an obligation on everyone to follow the Prophet  صلى الله عليه وسلم including the Jews and Christians, like Allah said:

“قُلۡ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّي رَسُولُ ٱللَّهِ إِلَيۡكُمۡ جَمِيعًا ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ لَآ إِلَٰهَ إِلَّا هُوَ يُحۡيِۦ وَيُمِيتُۖ فَـَٔامِنُواْ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِيِّ ٱلۡأُمِّيِّ ٱلَّذِي يُؤۡمِنُ بِٱللَّهِ وَكَلِمَٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمۡ تَهۡتَدُونَ”

Say (O Muhammad SAW): “O mankind! Verily, I am sent to you all as the Messenger of Allah – to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa (none has the right to be worshipped but He); It is He Who gives life and causes death. So believe in Allah and His Messenger (Muhammad صلى الله عليه وسلم), the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم) who believes in Allah and His Words [(this Quran), the Taurat (Torah) and the Injeel (Gospel) and also Allah’s Word: “Be!” – and he was, i.e. ‘Iesa (Jesus) son of Maryam (Mary)], and follow him so that you may be guided.” Surah Al-A’raf, Ayah 158

“ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَٰٓئِثَ”

“Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم) whom they find written with them in the Taurat (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16), – he commands them for Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Taiyibat [(i.e. all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful Al-Khaba’ith (i.e. all evil and unlawful as regards things, deeds, beliefs).” Surah Al-A’raf, Ayah 157

So whoever does not believe in the Muhammad صلى الله عليه وسلم and does not follow him then he is indeed a disbeliever, even if he claims to follow the religion of Moses just like the Jews claim, or even if he claims to follow the religion of Jesus just like the Christians claim for Allah ordered them all to follow Muhammad صلى الله عليه وسلم  the Messengers  were commanded with following him also because Allah took the covenant from them that when Muhammad صلى الله عليه وسلم was sent he would surely be believed in and helped.


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

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

Dhikr is to be Performed as Much as Possible – Ibn Abbas in Tafseer Ibn Kathir

Alee ibn Abee Talhah (rahimahullah) reported that Ibn Abbas (Allah be pleased with them both) stated regarding Allah The Most High’s statement

‎اذكروا الله ذكرا كثيرا

Remember Allah with much remembrance. (Al-Ahzaab:41)

Verily, Allah did not obligate an obligation upon his servants except that he legislated a fixed limit for it (1), and then excused its performers when they are in a situation when they are excused (2), except in the case of dhikr (remembrance of Allah) for indeed Allah did not legislate a limit for it and nor is a person excused for abandoning it, except when compelled. Allah said,

 فَٱذۡڪُرُواْ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِڪُمۡ
remember Allah standing, sitting down, and (lying down) on your sides (An-Nisaa:103)

night and day, at land or sea, whilst travelling or resident, when wealthy and in times of poverty, in sickness and in health, in private and public and in all circumstances, He, The Mighty and Majestic said,

‎و سبحوه بكرة و أصيلا

 And glorify His Praises morning and afternoon [the early morning (Fajr) and ‘Asr prayers]. (Al-Ahzaab:42)

so if you were to do that (in the manner mentioned by ibn Abbas (Allah be pleased with them both)) then Allah will send His Blessings upon you, and the Angels will supplicate for you.


Tafsir Al-Qur’aan Al-‘Adheem ibn Katheer vol.11 pgs.182-183

(1) e.g. obligatory prayers are a fixed number (five) with set number of raka’aat, obligatory fasts of Ramadhan are one month every calendar year.
(2) e.g. a traveller, sick person does not have to fast obligatory fasts, the woman on her menses does not pray or fast etc

Which of Us Truly Loves Allah & His Messenger – Shaykh al-Uthaymeen

Al-Allaamah al-Faqeeh Muhammad ibn Saalih al-Uthaymeen (rahimahullah) in explanation of aayatul imtihaan:

 

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

This verse is named the aayatul mihna, meaning the verse of examination, because a people claimed that they loved Allah, so Allah said to the Messenger,

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ

Say (O Muhammad) if you (truly) love Allah

This is the sign of a persons love for his Lord, that they follow the Messenger (peace and blessings upon him) and everyone who is more ardent in following the Messenger then he is more beloved to Allah, however lets ponder and look at the result of loving Allah; Allah did not command the Messenger to say “If you love Allah, follow me and be truthful in that” rather He said

يُحْبِبْكُمُ اللَّهُ

Allah will love you

and this is the tremendous fruit and result which every person seeks. Hence the reality is that you loving Allah is not the same as you being loved by Allah. Due to this He said,

فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

then follow me, Allah will love you

Therefore if you were to seek after the Love of Allah and you love Him, then it is upon you to follow the Messenger (peace and blessings of Allah upon him).

Is it possible to understand from this verse that the actions of the people of innovation belies their claim of loving the messenger (peace and blessings upon him)?

The answer to this, is yes, because we say, if you truly loved the messenger, you would indeed follow him, and if you truly loved Allah, you would definitely follow the Messenger, and if you truly took him (peace and blessings of Allah upon him) as a leader you would not precede him (i.e. utter statements or perform actions which he did not legislate), and how can he be your leader in reality whilst you oppose him, so where is the following of this leadership?

And due to this blatant opposition, how easy it is to destroy their claims; those who say, you don’t celebrate the birthday of the Prophet, and you don’t perform long extended poetic salaat and salaam and praise upon him,  therefore you don’t love him. So we say in reply to them, Glory be to Allah! Which of us has more right to loving the Messenger?! Those who follow his Sunnah and do not leave it, or those who perform that which he (peace and blessings of Allah upon him) warned against of innovations?! There is no doubt that those who truly love Allah is the first type, and destroying their claims does not require a strong axe, rather it is very easy to destroy.


Paraphrased from Sharh Iqtida as-Siratul Mustaqeem pg 723-724

The Only Thing The Prophet Muhammad was Commanded to Ask for an Increase in – Ibn Hajr

{رَبِّ زِدْنِي عِلْماً}

Oh my Lord increase me in knowledge.

This aayah is clear in showing the virtue of knowledge, because Allah The Most High, did not command the prophet (peace and blessing upon him) with asking for an increase in anything, except for knowledge.

{رَبِّ زِدْنِي عِلْماً}

واضح الدلالة في فضل العلم، لأن الله تعالى لم يأمر نبيه صلى الله عليه وسلم بطلب الازدياد من شيء إلا من العلم


From Ibn Hajr’s Explanation of Kitabul Ilm of Imam al-Bukhari as found in his work, Fath al-Bari

Fasting People Take Advantage and Supplicate to Allāh – Shaykh Uthaymīn

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My slaves ask you (O Muhammad sallallāhu alaihi wa salam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. (Al-Baqarah: 186)

Benefits Extracted from this Verse for the Fasting Person:

Supplicating to Allāh whilst fasting is one of the times where supplications are most likely to be answered. This is because Allāh mentioned this verse within the verses of fasting. Especially since He spoke about it at the end of His speech regarding the verses of fasting.

Some of the scholars said, There is another benefit extracted from this verse: it is befitting to supplicate at the end of the fasting day, (i.e. before Maghrib, at point of opening fast).

Shaykh Uthaymīn (rahimahullāh) said,

This is one of the best times to supplicate, as the fasting person is weak and the weaker a person is, the more softer and open his heart is.  This person is more likely to turn repentantly to Allāh and to lower and submit himself to Allāh.


1. Shaykh Uthaymīn’s Tafsīr Al-Baqarah Vol.2 Pg 344

2. Majmū’ Al-Uthaymīn Vol. 19 Pgs. 323-324

Rejecting The Truth – Shaykh Uthaymīn

Shaykh Uthaymīn (rahimahullaah) explained the outcome for those who reject the truth, based on the tafsir of the following verse:

بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ

‏Nay, but they have denied the truth (this Qurān) when it has come to them, so they are in a confused state (can not differentiate between right and wrong).
‏Sura Qāf: 5

Shaykh Uthaymīn:

“Likewise every person who rejects the truth the first time, then he should know that he will be trialed with doubts and uncertainty in accepting the truth in the future. Therefore it is obligatory upon us when we hear that this thing is the truth, that we say: “we hear and obey.”


Tafsīr Al-Hujurāt – Al-Hadīd 89-90