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Meaning of Al-Birr and At-Taqwa – Imām As-Sadi, Imām At-Tabari, Imām ibn Kathīr and Imām Al-Uthaymīn

Written by Amjad Khan on . Posted in Articles, Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment. (Al-Māidah: Verse 2)

تَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰ‌ۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِ‌ۚ وَٱتَّقُواْ ٱللَّهَ‌ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ

In explanation of this verse, Imām As-Sa’di (rahimahullāh) said:

Meaning aid one another upon Al-Birr (righteousness),

Definiton of Al-Birr:

It is a comprehensive phrase for everything which Allāh loves and is pleased with; from outward and inner actions; from the rights of Allāh and rights of mankind.

Definiton of At-Taqwa:

And Taqwa (piety) in this context(1) is a comprehensive phrase for everything which Allāh and His messenger dislikes from the outward and inner actions.

And (furthermore) every good quality is commanded to be performed, likewise every evil trait is commanded to be abandoned.(2) Indeed the servant is commanded with having good characteristics and performing the good actions himself whilst aiding others from his believing brothers upon them, with every statement and action; inducing and encouraging himself and others upon good.

When Al-Birr and At-Taqwa are mentioned together or individually:

Shaykh Muhammad ibn Sālih Al-Uthaymīn (rahimahullah) said:

Know that At-Taqwa is sometimes connected with Al-Birr, as is in His statement: Help you one another in Al-Birr and At-Taqwa (Al-Māidah: Verse 2). And sometimes it is mentioned by itself, so if it is connected with al-Birr, Al-Birr becomes the performance of the commandments and At-Taqwa is abandoning the prohibitions. However, if they are mentioned individually it becomes comprehensive and includes performing the commandments and avoiding the prohibitions. Verily, Allah has mentioned in His Book that paradise is prepared for the muttaqīn, therefore the people of taqwa are the people of paradise – May Allah make us and you from them – due to this it is mandatory upon the people to fear Allāh – azza wa jal – complying with His commands, seeking His reward and salvation from His punishment.(3)

Taysīr Al-Karīm Ar-Rahmān fee Tafsīr Kalām Al-Mannān Page 228 – Slightly Paraphrased

(1) Definition of Taqwa by Talq ibn Habīb (rahimahullāh)

‘’It is to act in obedience to Allah, with a light from Allah (i.e. Eemān) and hoping for Allāh’s Mercy. And that you abandon disobedience to Allāh with a light from Allāh and fearing the punishment of Allāh. [Reported by Ibn Abī Shaybah 11/33 and Ibnul Mubārak in Az-Zuhd 473]

(2) Similar was mentioned in Tafsīr At-Tabari of the same verse; Al-Birr is (to perform) that which you have been commanded with, and At-Taqwa is (to abandon) that which you have prohibited from. In Tafsīr ibn Kathīr, he (rahimahullah) says, Performance of the righteous actions is Al-Birr and abandoning the evil reprehensible acts is At-Taqwa

(3) Sharh Riyādhus Sālihin by Shaykh Muhammad ibn Sālih Al-Uthaymīn (rahimahullah), Introduction to Chapter 6 (At-Taqwa)

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

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Featured, Monotheism - Tawheed.

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.

LEVELS OF DISBELIEF – SHAYKH ṢĀLIḤ AL-FAWZĀN

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Monotheism - Tawheed.

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

Is It Required To Feed A Group Of The Poor For Missed Fasts – Shaykh Ṣāliḥ Al-Fawzān

Written by Salafi Dawah Manchester on . Posted in Articles, Fasting, Fatawa-Rulings.

Question: I heard on the program ‘Nūr ‘alā ad-Darb’ in reply to a question that it is obligatory that the feeding (expiation for not fasting) is NOT to restricted to one poor person, but rather for every day missed, a different poor person is to be fed.

Answer: Concerning this matter I am not aware of it being obligatory to feed a multiple of poor persons when making the expiation for missed fasts. Allāh, the Majestic, the Most-High, says:

“As for those who can fast with difficulty, they have (a choice either to fast or)
to feed a Miskīn (needy person) (for every day).”
[Al-Baqarah:184]

And so long as the person concerned carries out the expiation of feeding and was to do so with one poor person, I hope and see that as being sufficient, if Allāh wills.

Majmū’ Fatāwā of Shaykh Ṣāliḥ Al-Fawzān, volume 2, page 423. 

Zakāt For The One Who Receives A Monthly Salary – Shaykh Al-Fawzān

Written by Salafi Dawah Manchester on . Posted in Articles, Fatawa-Rulings, Zakaat.

Question: How is zakāt to be paid on the wealth of an employee whose salary increases every month? With some of his wealth, a full year has passed and so zakāt is obligatory on it, however with some of it, a year has not yet completed, so what does he do?

 

Answer: If you were to specify a month from the year in which you extract your zakāt from the wealth you have accumulated, such as the month of Ramadān, this is good. You pay the zakāt on all the wealth that which is with you – the wealth on which a year has passed, you would have paid the zakāt in its time, as for that which a year has not passed, you would have paid it earlier, and the early payment of zakāt is permissible for a legislative reason. This is the only way available for the people (specifically employees receiving a monthly salary). He is to choose a month from the year and makes it the time for extracting zakāt until the coming year in which he does the same.

Majmū Fatāwā, volume 2, page 453.

Characteristics of the Khawaarij – Shaykh Saalih Al-Fawzaan

Written by Amjad Khan on . Posted in Articles, Bid'ah (Innovation), Deviated Groups, Sects and Parties, Khawaarij, Must Read, Refutations.

Shaykh Saalih Al-Fawzaan (hafidahullah) was asked:

Is there present in this present time, those who carry the ideology of the Khawaarij (renegades)?

He (Hafidahullah) replied:

“Yaa Subhaanallah (Far removed is Allah from every imperfection)! This is present right now, are these not the actions of the Khawaarij?

Excommunicating Muslims (from Islaam) and worse than that, killing of Muslims; attacking them with bombs; this is the methodology of the Khawaarij.

And it comprises of three affairs:

Firstly: Excommunicating Muslims from Islaam.

Secondly: Exiting from obedience of the (Muslim) ruler.

Thirdly: Making permissible the blood of the Muslims. (i.e. allowed to kill them).

This is the methodology of the Khawaarij and even if an individual only believes this in his heart, and does not speak about it, nor act on it, he has still become a Khaarijee (renegade), due to his Aqeedah and opinions, which have not been openly expressed by him.”(1)

(1) Shaykul Islaam ibn Taymiyyah (rahimahullah) said about the characteristics of the Khawaarij:

“Then indeed there is none more harmful upon the Muslims than them; neither the Jews nor the Christians; for indeed they strived in killing every Muslim that did not agree with their view, declaring the blood of Muslims, their wealth and slaying of their children lawful, whilst making takfeer of them, due to their ignorance and innovations that caused to stray.” Minhaaj As-Sunnah 248/5
http://dusunnah.com/wp-content/uploads/2016/08/Warning-Against-IS.pdf

Majority of the following is from a translation of our Ustaadh Abu Khadeejah (hafidahullah)

Imaam Al-Aajuree (rahimahullah) said:

“Neither the scholars of old nor of these times, ever differed about the Khawārij. They regarded them as an evil people who were disobedient to Allāh, the Mighty and Majestic, and His Messenger (sallallahu alaihi wa sallam) even though they prayed, fasted and exerted themselves in worship, and all of this was of no benefit to them, even though they were apparent in enjoining the good and forbidding the evil, and that did not benefit them because they are a people who interpret the Qur’aan based on what they desire and they bring extreme difficulty upon the Muslims. Verily Allah, the Mighty and Majestic, the Messenger of Allah (sallallahu alaihi wa sallam); the rightly guided caliphs; the companions and those who followed them in goodness, (Allah’s mercy on them) warned us from them.” Ash-Sharee’ah 325/1

For more information read following article:

http://www.abukhadeejah.com/isis-in-iraq-syria-ibn-kathir-died-774-ah-if-the-khawaarij-ever-gained-strength-in-iraq-and-syria-there-would-be-mass-killing/

Source: Al-Ijaabaat Al-Muhimmatu fil Mashaakil Al-Mulimma, page 12

Listening to Anasheeds instead of Music – Shaykh Saalih Al-Fawzaan

Written by Amjad Khan on . Posted in Articles, Bid'ah (Innovation), Fatawa-Rulings, Innovations In Islam (Bidah), Purification of The Soul, Refutations.

Al-Allaamah Saalih Al-Fawzaan (hafidahullah) in response to the false claim of those who love and listen to anasheeds:

The statement, “I listen to anasheeds as an alternative to music”, is like the one who says, “I wash urine (away) with urine.”

At-Taleeq ala Ighaathatul Lahfaan 26/5/1437

Levels of the Religion – Shaykh Saalih Al-Fawzaan

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Monotheism - Tawheed, Must Read.

Allah says:

‎ قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّا‌ۖ قُل لَّمۡ تُؤۡمِنُواْ وَلَـٰكِن قُولُوٓاْ أَسۡلَمۡنَا

The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islaam),’ (Al-Hujuraat: 14)

What is the meaning of this verse? And is there a difference between Eemaan and Islaam? (If so) what is it?

Shaykh Saalih Al-Fawzaan answered:

The religion is of three levels:

The first is Al-Islaam, higher than that is Al-Eemaan and higher than that is Al-Ihsaan, just as has been reported in the Hadeeth of Jibreel (alayhis salaatu was salaam), when he asked the Prophet (sallallaahu alaihi wa sallam) about these levels and the Prophet (sallallaahu alaihi wa sallam) answered regarding every level and at the end of the hadeeth, he (sallallaahu alaihi wa sallam) said:

“This is Jibreel, he came to you to teach you your religion.”

Verily, he mentioned these levels beginning with the lowest, then that which is higher, and that which is above that.

So, the Bedouins (mentioned in above verse) came to the Prophet (sallallaahu alaihi wa sallam) when they had first entered Islaam and claimed a level for themselves which they hadn’t yet reached, Muslims came and claimed the level of Eemaan and it was a level that they hadn’t reached yet and due to this Allah replied to them with his statement:

‎قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّا‌ۖ قُل لَّمۡ تُؤۡمِنُواْ وَلَـٰكِن قُولُوٓاْ أَسۡلَمۡنَا وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡ‌ۖ

The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islâm),’ for Faith has not yet entered your hearts. (Al-Hujuraat: 14)

So, they were at the beginning (of their religion) and eemaan hadn’t been firmly established in their hearts, and if they did have eemaan it was weak eemaan, or a small amount of eemaan.

The benefit derived from this statement of Allah:

‎وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡ‌ۖ

Faith has not yet entered your hearts. (Al-Hujuraat: 14)

is that Eemaan will enter (their hearts) in the future and they were not disbelievers or hypocrites, rather they were Muslims and they had something from eemaan, however it was as small amount and did not justify them being called Muminoon (possessors of eemaan), however eemaan would firmly establish in their hearts later, due to His statement:

‎وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡ‌ۖ

Faith has not yet entered your hearts. (Al-Hujuraat: 14)

And if Al-Islaam and Al-Eemaan are mentioned together, then each one takes a different meaning, Islaam then has a specific meaning as does Eemaan, as is in the Hadeeth of Jibreel (alayhis salaam), that he asked the Prophet (sallallaahu alaihi wa sallam) about Islaam and he (sallallaahu alaihi wa sallam) said:

“Islaam is to testify that there is no deity truly deserving of worship, except Allah alone, and that Muhammad is the Messenger of Allah, to establish the prayer, pay the zakaah, to fast the month of Ramadhaan and to make pilgrimage to the house (Kaaba), if you have the ability.” (1)

And he was asked about Eemaan, so he (sallallaahu alaihi wa sallam) said,
“Al-Eemaan is to believe in Allah, and His Angels, His Books, His Messengers and the Last Day and to believe in the Decree, the good of it and the bad of it.”(2)

So, based upon this: Al-Islaam is outward compliance and Al-Eemaan is inward compliance, if they are mentioned together.

As for if Al-Islaam is mentioned alone, or Al-Eemaan is mentioned alone, then the meaning of one enters the other; if Al-Islaam only is mentioned, then the meaning of Al-Eemaan enters it and if Al-Eemaan is mentioned only, then the meaning of Al-Islaam enters it. The people of knowledge have said, if they are mentioned together they are separate (in meaning), and if they are mentioned separate they are together (in meaning).

Al-Eemaan according to Ahlus Sunnah Wal Jamaa’ah is: Speech of the tongue, action of the limbs and belief of the heart, based on this definition, the meaning of Al-Islaam is included into Al-Eemaan; statement of the tongue, action of the limbs (Al-Islaam i.e. outward compliance) and belief of the heart (Al-Eemaan i.e. inward compliance).

Paraphrased from Majmoo’ Fataawa of Shaykh Saalih Al-Fawzaan (hafidahullah) Vol. 1 Page 11-12
(1) Bukhaari: Hadith number 50 & 4777. Muslim Hadith number 8
(2) Ibid.