[pdf-embedder url="https://salafidawahmanchester.com/wp-content/uploads/2019/07/Shaikh_Abdus_Salaam_Burgess.pdf%22]
http://badrweb.net/burjes_files/nbooks/0066.pdf
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Question: What is the ruling regarding a man who says, “Had it not been that I would make people grieve, I would have informed every person about the day in which he will die”; and what is your advice to the one who believes what this man says?
Answer: The one who believes what this man says has indeed disbelieved in that which has been revealed to Muhammad [sallal laahu alayhi Wa sallam] (ref 1), because he has believed that which nullifies the statement of Allaah: [قُل لَّا يَعۡلَمُ مَن فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ ٱلۡغَيۡبَ إِلَّا ٱللَّهُ – Say (O Muhammad): None in the heavens and the earth knows the Ghaib (unseen) except Allaah]. [Surah An-Naml. Aayah 65]
It is well known that the [time, day and place] of death of a person is an affair of the unseen which none knows except Allaah [The Mighty and Majestic]; therefore if one claims to possess knowledge of this, then indeed he is a liar. The man who claims that he knows when people will die is no doubt a liar, and the one who believes what he says is a disbeliever (ref 2) due to the statement of Allaah: [قُل لَّا يَعۡلَمُ مَن فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ ٱلۡغَيۡبَ إِلَّا ٱللَّهُ – Say (O Muhammad): None in the heavens and the earth knows the Ghaib (unseen) except Allaah]. [Surah An-Naml. Aayah 65]
And my advice to the one who believes what this man says is that he repents to Allaah and then holds as his belief that this man is a liar and is [submerged] in myths [illusion, superstitions]; and it is not permissible to believe what he claims regarding knowledge of the unseen. [Fataawaa Fadheelah Ash-Shaikh Al-Allaamah Muhammad Bin Saaleh Al-Uthaymeen Fil Aqeedah. Vol 1-2. Page 109. Slightly paraphrased]
Refs 1 and 2: Refer to articles by Shaikh Uthaymeen [rahimahullaah] regarding Takfeer of an individual [i.e. to pass the judgement against a person that he or she has disbelieved]:
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090003&articlePages=1
http://www.spubs.com/sps/sp.cfm?subsecID=MNJ09&articleID=MNJ090001&articlePages=1
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Question: What is the ruling on congregational supplication after the burial of the deceased?
Answer: Congregational supplication at the cemetery is not an established [act of worship that has been transmitted] from the Prophet [sallal laahu alayhi wasallam]. The Messenger [sallal laahu alayhi wasallam] said [i.e. after burial at the cemetery], ‘’Seek for forgiveness for your brother, and ask that he be made steadfast, for now he is being questioned”. [Abu Dawood, 3221]
Therefore, every person supplicates individually for his brother [i.e. the deceased]; as for doing so in congregation, then this is a bidah. The scholars even established that congregational supplication after the obligatory prayers is one of the innovations [in the religion], because if a deed is legislated to be performed individually but we perform it in a congregational manner, it would be tantamount to Bidah [in the religion]. This is the affair regarding bidah, for indeed there is no bidah except that it has a basis [in the religion]; whereas the true reality of sound adherence [to the authentic Sunnah of the Prophet] is that we perform an act of worship in the same manner it was performed by the Messenger [sallal laahu alayhi wasallam]. Our act of worship should be in conformity with that of the Messenger – in reality and in the manner he performed it; in conformity with what he intended and the manner in which he performed it. We cannot be true followers unless if the affair is like that.
The Messenger [sallal laahu alayhi wasallam] supplicated and commanded the companions to supplicate after the burial of one of his companions, so everyone supplicates individually by himself. Therefore, if we were to congregate behind an Imaam who supplicates and we say Aameen [i.e. after the burial at the cemetery], then indeed we have innovated in the religion and every newly invented matter [in the religion] is a Bidah; every bidah is misguidance and every act of misguidance [leads to the] hell fire. [Marhaban Yaa Taalibal Ilm. Page 362-363. Slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Allaah [The Most High] said:
إِذۡ جَعَلَ ٱلَّذِينَ كَفَرُواْ فِى قُلُوبِهِمُ ٱلۡحَمِيَّةَ حَمِيَّةَ ٱلۡجَـٰهِلِيَّةِ فَأَنزَلَ ٱللَّهُ سَڪِينَتَهُ ۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ وَأَلۡزَمَهُمۡ ڪَلِمَةَ ٱلتَّقۡوَىٰ وَكَانُوٓاْ أَحَقَّ بِہَا وَأَهۡلَهَاۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمً۬ا
When those who disbelieve had put in their hearts pride and haughtiness- the pride and haughtiness of the time of ignorance, then Allah sent down His Sakinah (calmness and tranquillity) upon His Messenger and upon the believers, and made them stick to the word of piety [i.e. none has the right to be worshipped but Allaah], and they were well entitled to it and worthy of it. And Allaah is the All-Knower of everything. [Surah Al-Fath 26]
[إِذۡ جَعَلَ ٱلَّذِينَ كَفَرُواْ فِى قُلُوبِهِمُ ٱلۡحَمِيَّةَ حَمِيَّةَ ٱلۡجَـٰهِلِيَّةِ – When those who disbelieve had put in their hearts pride and haughtiness the pride and haughtiness of the time of ignorance]:
This was when the polytheists refused to allow [the scribe of the Messenger (sallal-laahu-alayhi-wasallam)] to write the statement [بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ] whilst an agreement was been made between them and the Messenger. They also refused to allow the Messenger [sallal-laahu-alayhi-wasallam] and the believers to visit the kabah in that year lest the people say that the Muslims entered Makkah by overcoming the Quraish. [Ref 1] This affair [i.e. this pride and haughtiness of theirs] is from the [manners] of the people of the Pre-Islamic era of ignorance. It was something that did not cease be present in their hearts until it led them to commit many acts of disobedience [to Allaah].
Then Allaah said: [فَأَنزَلَ ٱللَّهُ سَڪِينَتَهُ ۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلۡمُؤۡمِنِينَ – then Allah sent down His Sakinah (calmness and tranquillity) upon His Messenger and upon the believers]:
Anger did not lead them to deal with the polytheists in the manner the polytheists dealt with them, rather they exercised patience, whilst adhering to Allaah’s judgement. They adhered to the conditions that obligated on them to refrain from violating what Allaah [The Most High] prohibited them from violating, regardless of the speech and blame of the blamers.
Then Allaah [The Most High] said: [وَأَلۡزَمَهُمۡ ڪَلِمَةَ ٱلتَّقۡوَىٰ – And made them stick to the word of piety (i.e. none has the right to be worshipped but Allah]: Meaning: Allaah made them adhere to Laa ilaaha illal laah and the obligations attached to it. Allaah [The Most High] made them adhere to it and fulfil its obligations, so they adhered to it and fulfilled it. [وَكَانُوٓاْ أَحَقَّ بِہَا وَأَهۡلَهَاۚ – and they were well entitled to it and worthy of it]: Meaning: They were entitled to it more than others and were from those worthy of it, because Allaah knows the good [i.e. Eemaan, obedience to Allaah and His Messenger etc] that was in their hearts, and this is why Allaah said: [وَكَانَ ٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمً۬ا – And Allah is the All-Knower of everything].
[Source: (Tayseer al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan). slightly paraphrased]
[Ref 1: Read the long narration in Saheeh Al-Bukhaari regarding this incident. Hadeeth Number 2731 Vol 3. Book of Conditions]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah [The Most High] said:
وَمَن يُسۡلِمۡ وَجۡهَهُ ۥۤ إِلَى ٱللَّهِ وَهُوَ مُحۡسِنٌ۬ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰۗ وَإِلَى ٱللَّهِ عَـٰقِبَةُ ٱلۡأُمُورِ
And whosoever submits his face [himself] to Allaah while he is a Muhsin [good doer], then he has grasped the most trustworthy handhold [Laa ilaaha ill-Allah (none has the right to be worshipped except Allaah)]. And to Allaah return all matters for decision. [Surah Luqmaan. Aayah 22]
[وَمَن يُسۡلِمۡ وَجۡهَهُ ۥۤ إِلَى ٱللَّهِ – And whosoever submits his face (himself) to Allah]- Meaning: This is the one who [willingly and sincerely] humbles and submits himself to Allaah [The Most High], sincerely carries out acts of worship and keeps away from what Allaah has forbidden; [وَهُوَ مُحۡسِنٌ۬ – while he is a good-doer]-Meaning: A good doer in the religion of Islaam, who [sincerely] carries out acts of worship that have been legislated by Allaah [The Most High] and in accordance with the authentic Sunnah of the Messenger [sallal-laahu-alayhi-wasallam]; or that person who [willingly and sincerely] submits to Allaah by carrying out legislated acts of worship in a manner as if he or she is seeing Allaah, even though [that is not possible in this worldly life], but knows that Allaah sees him or her; or that one who [willingly and sincerely] submits to Allaah by fulfilling the rights of Allaah [i.e. worships Allaah alone, fulfil Allaah’s commands and keeps away from what Allaah has forbidden] and fulfils the rights of the people. All the above explanations mean the same thing, because the performers of these [righteous deeds] accept such deeds and perform them perfectly. However, the only difference between them is the [level of striving and sincerity of each person].
Therefore, whoever does this, [i.e. willingly submits] to Allaah, whilst being a good doer in Islam], then such a person has truly submitted to Allaah [The Most High] and is one who has ‘Grasped the most trustworthy hand-hold [i.e. that none has the right to be worshipped except Allaah]’, which will make a person steadfast and lead to safety – safeguards a person from destruction and lead to success through every path of good.
On the other hand, whoever does not submit to Allaah willingly and is not a good doer based on the acts of worship legislated by Allaah and are to be performed in accordance with the authentic Sunnah of the Messenger [sallal-laahu-alayhi-wasallam], then indeed such a person has not grasped the most trustworthy handhold.
And when it is case that such a person is not among those holding to this most trustworthy handhold, then indeed his or her end cannot be anything else but destruction. [وَإِلَى ٱللَّهِ عَـٰقِبَةُ ٱلۡأُمُورِ – And to Allah return all matters for decision]- Meaning: All matters will return to Allaah, so that He will judge between mankind and jinn, recompense them for their deeds and assign them their destinations [i.e. hell or paradise].
[An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer Kalaam al-Mannaan’. Slightly paraphrased]
At the Salafi Centre of Manchester we offer both Arabic and Quran lessons for women. We have classes running everyday and also run short courses over the holidays. To sign up, click on the links given below:
For Arabic:
There are multiple Arabic Classes that we hold. Our courses are termly and last a year. You may join any of them depending on your level. Click the link below for more information. All of our classes are available in both private and group settings.
Below is a list of the classes we offer:
Beginner’s Class – (Introduction to reading & writing Arabic)
Madinah Book Level 1 (Immersive)
Madinah Book Level 2 (Immersive)
Madinah Book Level 3 (Immersive)
To sign up, go to:
www.salaficentre.com/womensarabic
For Quran:
Alhamdulilah the masjid offers a wide variety of classes for all levels. We offer classes both online and on site. You can click the link below to understand what each type of class entails. All of our classes are available in both private and group settings.
Below is a list of the classes we offer:
Beginner’s Classes
Tajweed Classes
Reading & Memorisation Classes
To sign up, go to:
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
[لا إلهَ إلاَّ اللَّه وحْدهُ لاَ شَرِيكَ لهُ – There is no deity worthy of worship except Allaah, alone, without partner].
The one who makes this testimony requires knowledge, truthfulness and must act upon what he has testified to. The scholars say that knowledge of this testimony removes a person from the path of the Nasaaraa- those who act but have no knowledge; acting upon it removes a person from the path of the Yahood- those who have knowledge but do not act; and truthfulness removes a person from the path of the hypocrites- those who claim that they believe but have no certainty.
This testimony [لا إلهَ إلاَّ اللَّه وحْدهُ لاَ شَرِيكَ لهُ – There is no deity worthy of worship except Allaah, alone, without partner] has two pillars- Nafi [Negation] and Ithbaat [Affirmation]. A person cannot be from the people of Tawheed [pure Islamic Montheism] until he fulfils these two pillars. [لا إلهَ – There is no deity worthy of worship (i.e. Negation)] and [إلاَّ اللَّه – Except Alaah (i.e. Affirmation)]. The negation has to be comprehensive and the affirmation has to be specific – comprehensive negation of the worship that is devoted to all other objects of worship, and specific affirmation that only Allaah has the right to be worshipped.
If a person utters the negation without the affirmation, he is not a person of Tawheed [pure Islamic monotheism]; and if he affirms without uttering the negation, he is not a person of Tawheed [pure Islamic monotheism]. If a person were to negate only by saying [لا إلهَ – There is no deity worthy of worship], he is an atheist; and if he were to affirm that Allaah has the right to be worshipped without negating that other objects of worship do not have the same right, he is a Mushrik [polytheist]. Therefore, one cannot be a person upon Tawheed [pure Islamic Monotheism] until he testifies that none has the right to be worshipped except Allaah.
And due to the mighty affair of this testimony [لا إلهَ إلاَّ اللَّه – There is no deity worthy of worship except Allaah], it is emphasised through the statement [وحْدهُ لاَ شَرِيكَ لهُ – alone, without partner]. The affirmation is emphasised through the statement [وحْدهُ – alone]; and the negation is emphasised through the statement [لاَ شَرِيكَ له – without partner].
Source: An Excerpt from Sharh Kitaab At-Tawheed. Lesson 2. Slightly paraphrased
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allah [The Most High] said:
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا أُولَٰئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلَّا خَائِفِينَ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ
And who is more unjust than those who forbid that Allâh’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allâh’s Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allâh’s Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter [Surah Al-Baqarah. Aayah 114]
Shaikh Uthaymeen [rahimahullaah] said:
And from the benefits of this verse is that it is permissible to remove a person from the mosque if there is a benefit, due to His statement: “that Allâh’s Name be glorified and mentioned much”;
Preventing someone from entering the mosques of Allah has requirements: sometimes the mosques are prevented [from being entered] so that its carpets, grounds, books or copies of the Qur’an are not degraded. Sometimes the doors are locked for fear of tribulation, such as in the case of a group of men congregating to stoke up trouble or [intending to] cause chaos, so they [i.e. the doors] may be closed to prevent them from congregating. Sometimes, they are closed for restoration or repairs. Sometimes, they may be closed for fear of theft. In all these cases, the closure [of a mosque] is permissible or desirable. [End of quote] [Ref 1]
Also in his explanation of Al-Arba’een An-Nawawiyyah, the Shaikh [rahimahullaah] narrated the incident regarding Imaam Maalik [rahimahullaah] and the man who asked him about the statement of Allaah -the Most High: [الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ – The Most Beneficent (Allah) Istawaa (rose over) the (Mighty) Throne] [20: 5]; then the man said, ‘’How did Allaah rise [over the Throne]?’’ So he [Imaam Maalik] bowed his head [Rahimahullaah] – and began to sweat profusely due to the gravity of what had been put to him [i.e. the question] and the veneration [he had] for his Lord [The Mighty and Majestic]. Then he raised his head and said: “The Istawaa is not unknown”- Meaning: It is known in the Arabic language, [for example] one rose above something, meaning that he ascended over it. Everything that has been transmitted in the Qur’an and Sunnah and from the words of the [ancient] Arabs [indicates] that when [the word] Istawaa is followed by [the word] ‘alaa, it means ascension. And his [i.e. Imaam Maalik] statement: “And the how is not known”- Meaning, that we cannot comprehend how Allah ascended over the [Mighty] Throne with our [deficient] intellects, rather indeed it is only [known] by way of the [authentic] texts of the Sharee’ah. And his [i.e. Imaam Maalik] statement: “And to believe in it [i.e. Istawaa] is obligatory”; meaning that believing in the ascension of Allah over the [Mighty] Throne in a way that befits [His Majesty] is obligatory. “And asking about it is an innovation”, meaning that asking about the howness of the ascension is an innovation, because the companions – may Allah be pleased with them – did not ask the Prophet – [Sallal laahu alayhi wasallam] questions such as this and they are the most eager in knowing [about] Allah. The Prophet if asked knows Allah better than we do, yet the questions never occurred to them. So should not what sufficed them suffice us?
The answer: Of course, so it is obligated on a Muslim that he suffices with what the Salaf as-Saalih [pious predecessors] sufficed with and should not ask [about this].
Then Imam Malik [Rahimahullaah] said, “I do not see you” meaning, I do not think [you are] “except an innovator”, you wish to corrupt the people’s religion, then he ordered that he [i.e. the person who asked this question about the howness of the Istawaa] be removed from the mosque- the Prophets mosque [sallal laahu alayhi wasallam]. And he [i.e. Imaam Maalik] did not say, “By Allah, I cannot remove him, I fear that I may enter into Allaah’s statement: [وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ – And who is more unjust than those who forbid that Allâh’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allâh’s Mosques] because I am preventing him from entering the mosque”. That is because he [i.e. that man] did not enter to glorify the name of Allah, rather he entered to corrupt the servants of Allah, and such a person should be prevented [from entering].
And when it is the case that the one who eats garlic and onions is prevented from entering the mosque, then how about the one who corrupts the religion of the people? Is he not more deserving to be prevented? Certainly, by Allah; but many of the people are heedless. [Ref 2]
[Ref 1: An Excerpt from ‘Tafseer Surah Al-Baqarah. Aayah 114’. slightly paraphrased]
[Ref 2]: [An Excerpt from ‘Sharh Al-Arba’een An-Nawawiyyah pages 37- 38.’ Slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Iyaad Bin Himaar [radiyallaahu-anhu] said: The Messenger [sallal-laahi-alayhi-wasallam] stood amongst us one day and addressed (us), so he said: Indeed Allaah has revealed to me that you must be humble, so that no one boasts over another and no one oppresses another. [Saheeh Muslim: Hadeeth Number: 2865]
[Indeed Allaah has revealed to me that you must be humble]- Meaning: Everyone should be humble towards the other and not elevate himself above another [person]; rather he [a person] should place him [i.e. the other person] in the same rank as himself or honours him more. And it was from the customary behaviour of the Salaf [may Allaah have mercy upon them] for one amongst them to treat someone younger than him like his own son and someone older than him like his own father, and someone similar to him like his own brother. So he looks at the one older than him with honour and reverence, the one younger than him with compassion and mercy and the one similar to him with equality-none transgresses against the other. This is from the affairs that are obligatory upon a person to characterise himself with- humble in the presence of Allaah and towards his Muslim brothers.
[An Excerpt from Sharh Riyaadus-Saaliheen- by Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah): Number: 602 slightly paraphrased]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah [The Most High] said:
قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّڪُمۡ عَلَيۡڪُمۡۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬اۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬اۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَـٰدَڪُم مِّنۡ إِمۡلَـٰقٍ۬ۖ نَّحۡنُ نَرۡزُقُڪُمۡ وَإِيَّاهُمۡۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ
Say (O Muhammad): “Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them; come not near to Al-Fawahish (shameful sins, illegal sexual intercourse, etc.) whether committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand”. [Surah Al-An’aam. Aayah 151]
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُ ۥۖ وَأَوۡفُواْ ٱلۡڪَيۡلَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَاۖ وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰۖ وَبِعَهۡدِ ٱللَّهِ أَوۡفُواْۚ ذَٲلِڪُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُونَ
“And come not near to the orphan’s property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e. judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfill the Covenant of Allah, this He commands you, that you may remember”. [Surah Al-An’aam. Aayah 152]
وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّڪُمۡ تَتَّقُونَ
“And verily, this [i.e. Allah’s Commandments mentioned in the above two Verses 151 and 152] is my Straight Path, so follow it, and follow not [other] paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqoon [the pious]”. [Surah Al-An’aam. Aayah 153]
Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] said: All these Aayaat end with the command [ذَٲلِكُمۡ وَصَّٮٰكُم بِهِ – This He (i.e. Allaah) has commanded (or ordained) for you]. At the end of the first Aayah [.e. Al-An’aam Aayah 151] Allaah said: [ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُون- This He has commanded you that you may understand]; at the end of the second Aayah [i.e. Al-An’aamin Aayah 152] Allaah said: [ذَٲلِڪُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُون- This He commands you, that you may remember]; and at the end of the third Aayah [i.e. Al-An’aam Aayah 153] Allaah said: [ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّڪُمۡ تَتَّقُونَ – This He has ordained for you that you may become Al-Muttaqoon (the pious)]. Some of the scholars say that because the first thing is that one should understand what is intended by the command; secondly is that he remembers and finally he fears Allaah [by doing what he has been commanded] and keep away from what will anger Allaah.
[Sharh Kitaab At-Tawheed. Lesson 1]