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Topic: MAJMOO' FATAAWAA - SHAYKH SAALEH AL-FAWZAAN
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 abu.naasir
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Abul Irbaad Abid bin Bashir Zargar
(Riyadh, Saudi Arabia)
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Member
Posts: 153
Joined: Oct 2002
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Majmoo? Fataawaa
Of
The Noble Shaykh
Saaleh bin Fawzaan al-Fawzaan
Introducing, bi idhnillaah, a selection of fataawaa by the Imaam of Salafiyyah, al-Allaamah Saaleh bin Fawzaan al-Fawzaan, on Aqeedah, Tafseer, Hadeeth, the Pillars of Islaam and Emaan and much more?.
These fataawaa are collected in a book ?Majmoo? Fataawaa? by Hamood bin Abdullaah al-Matr & Abdul Kareem bin Saaleh al-Miqrin
And all success lies with Allaah!
Q1) There was an argument between me and my colleague at work about the existence of Allaah, Glorified and the Most High, above the heavens. This person denies the existence of Allaah above the heavens, and I affirm it using the evidence of His, the Most High?s saying, ?Do you feel secure that He, Who is over the heaven (Allaah), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)? (al-Mulk: 16), and also due to the hadeeth of the Messenger (sallallaahualaihi wasallam), when he asked the slave girl, ?Where is Allaah?? She replied, ?Above the heavens.? [Muslim no. 33,537]
So please explain the correct position to us, may Allaah reward and bless you. |
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A1) There is no doubt that Allaah, Glorified and the Most High, is above the heavens. This is the belief of the Muslims, as well as the followers of the messengers in the past and present, and it is a matter regarding which all the revealed messages of Allaah, Glorified and the Most High, are agreed upon. And the believing slaves of Allaah, the Majestic and the Most High, hold that He is above the heavens. And there are over a thousand evidences from the Book and Sunnah regarding the loftiness of Allaah, Glorified and the Most High, and that He is above the heavens and that He rose (istawaa) over His Throne, Glorified and the Most High, and as He, the Mighty and Majestic, has informed us. And amongst them is what the questioner has mentioned from His, the Most High?s saying,
?Do you feel secure that He, Who is over the heaven (Allaah), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)? Or do you feel secure that He, Who is over the heaven (Allaah), will not send against you a violent whirlwind?? (al-Mulk: 16-17)
And the hadeeth of the slave girl which occurs in the Saheeh that the Prophet (sallallaahualaihi wasallam) said to her, ?Where is Allaah??, she replied, ?Above the heavens.?, he (sallallaahualaihi wasallam) said, ?Free her, for verily she is a believer.?
And the meaning of being above the heavens is relative and thus indicates loftiness. And it is that Allaah, the Mighty and Majestic, is high and separate from His creation, Glorified and the Most High.
And if what is meant by the heavens are the heavens built upon seven levels, then the meaning of ?fee? is high above the heavens. As occurs in His, the Most High?s saying,
?Say, ?Travel in the land...? (al-An?aam:11)
Meaning above the earth, as also occurs in His saying,
?[Fir?awn] said, ??and I will surely crucify you on the trunks of date-palms?? (Taa Haa:71) Meaning on the trunks of date palms.
In any case the numerous verses and mutawaatir ahadeeth, the consensus of the Muslims, and the followers of the messengers agree upon the fact that Allaah, the Majestic and the Most High, is high above the heavens.
As for whoever denies this, from the Jahmiyyah and their students, and this madhab is false and heretic regarding the Names of Allaah, and Allaah, the Majestic and the Most High, says,
?And leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do.? (al-Aaraaf: 180)
And heresy regarding the Names and Attributes of Allaah is a great crime. And the one who denies Allaah?s loftiness above the heavens denies the Qur?aan, the Sunnah and the consensus of the Muslims. So if he is a scholar then he becomes a disbeliever by virtue of his denial. And if he is ignorant, then the matter is clarified to him, and if he continues to remain upon his position after that, then he is regarded as a disbeliever. And refuge is sought with Allaah. |
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ابو العرباض
Abid Zargar
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| abu.naasir
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Abul Irbaad Abid bin Bashir Zargar
(Riyadh, Saudi Arabia)
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Member
Posts: 153
Joined: Oct 2002
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Q2) Allaah, the Most High, says in the Qur?aan, ?The Bedouins say, ?We believe.? Say, ?You believe not, but only say, ?We have surrendered (in Islaam).? (al-Hujuraat: 14). What is the meaning of this verse and is there a difference between Imaan and Islaam? |
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A2)The deen is of three levels:
The first is Islaam and higher than it is Imaan and higher than that is Ihsaan, as occurs in the hadeeth of Jibreel (alaihi salaatu was-salaam) when he asked the Prophet (sallallaahualaihi wasallam) about these levels and the Prophet (sallallaahualaihi wasallam) answered him about each of them. And in the end the Prophet (sallallaahualaihi wasallam) said to his companions, ?That was Jibreel, he came to teach you your deen.? [Saheeh al-Bukhaari No. 50, 4777 and Saheeh Muslim No. 8]
And he began by mentioning the lowest level and then the one higher and then the one higher.
So when the Bedouins came to the Prophet (sallallaahualaihi wasallam) during the early stages of their entrance into Islaam, they claimed a level for themselves which they had not reached yet. They came as Muslims but claimed to have the level of Imaan, but it was a level they had not reached yet, thus, Allaah, the Most High, rebutted then with His saying,
?The Bedouins say, ?We believe.? Say, ?You believe not, but only say, ?We have surrendered (in Islaam)?, for faith (Imaan) has not yet entered your hearts.?? (al-Hujuraat: 14).
So in the early stages of their affair Imaan had not settled in their hearts, and if they had Imaan, then it was weak or little.
And it can be seen from His saying, ?And faith (Imaan) has not yet entered your hearts.? that it would enter (their hearts) in the future and they were not disbelievers or hypocrites rather they were Muslims, and they had something of Imaan, however it was so little that they did not deserve to be called Mu?minoon. However Imaan would settle in their hearts in the future. ?And faith (Imaan) has not yet entered your hearts.?
When Islaam and Imaan are mentioned simultaneously their meanings differ, and each one has a specific meaning, as occurs in the hadeeth of Jibreel (alaihi salaam). He asked the Prophet (sallallaahualaihi wasallam) about Islaam and he replied, ?Islaam is that you testify that none has the right to be worshipped except Allaah and that Muhammad is His Messenger, and you establish the prayer, and you give the zakah, and you fast in Ramadaan, and you perform hajj to the House if you are able to do so.? And he asked him (sallallaahualaihi wasallam) about Imaan, so he (sallallaahualaihi wasallam) replied, ?Al-Imaan is that you believe in Allaah and His Angels, His Books, His Messengers, and the Last Day, and that you believe in the Divine Decree, its good and bad.?
So based upon this Islaam is the outward compliance, while Imaan is the inward compliance, and this is when they are mentioned simultaneously.
As for when Islaam or Imaan are mentioned separately then either of them carries the meaning of the other. When Islaam alone is mentioned Imaan enters into it and when Imaan alone is mentioned then Islaam enters into it.
It is because of this that the people of knowledge say, ?When they are mentioned simultaneously they differ in their meaning, and when they are mentioned separately they mean the same thing.? So Imaan according to Ahlus-Sunnah-wal-Jamaa?ah is speech upon the tongue, actions of the limbs and affirmations of the heart. And this definition includes Islaam, which is also speech upon the tongue, actions of the limbs and affirmations of the heart.
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ابو العرباض
Abid Zargar
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| abu.naasir
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Abul Irbaad Abid bin Bashir Zargar
(Riyadh, Saudi Arabia)
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Member
Posts: 153
Joined: Oct 2002
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| Q3)Due to my lack of understanding of the types of tawheed and its reality and a desire within me to be free from shirk, I request you to answer the following question: ?What are the types of tawheed (with a clarification of each type)?? |
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A3) May Allaah increase your yearning in goodness. In realty this indicates that you give importance to your aqeedah and it is important for every Muslim to give importance to his aqeedah, since it is the foundation upon which his actions are built. And actions are only correct and rewarded based on two conditions:
First: That they are based upon a sound aqeedah
Second: That they are in conformity to what the Messenger of Allaah (sallallaahualaihi wasallam) legislated.
So giving importance to your aqeedah and your enthusiasm for wanting to know the different types of tawheed is an indication of goodness, and that you, and all Praise is due to Allaah, desire the truth and the correct aqeedah, and this is obligatory upon every Muslim.
As for the types of tawheed, then it is of three types:
The First: Tawheed-ur-Rububiyyah, which means to single out Allaah, the Most High with His actions such as creation, provision, giving life, bringing about death, bringing about harm and benefit, and other actions of Allaah, the One free from all imperfections and the Most High. So the Muslim believes that He has no partner in His Rububiyyah.
The Second: Tawheed-ul-Uluhiyyah, which is to single out Allaah, the One free from all imperfections and the Most High, with all the types of worship which He has legislated such as prayer, fasting, hajj, zakaat, supplication, vowing, desire, hope, fear, dread and other types of worship. So singling out Allaah, the Most High, in these is called tawheed-ul-uluhiyyah, and this is the type that is most required from the creation.
As for the first type i.e. tawheed-ur-rububiyyah, then all the creation accept it. Even the mushrikeen to whom the Messenger of Allaah (sallallaahualaihi wasallam) was sent accept tawheed-ur-rububiyyah as occurs in His, the Most High?s, saying,
?And if you ask them who created them, they will surely say, ?Allaah.? (az-Zukhruf: 87)
And His, the Most High?s, saying
?Say, ?Who is the Lord of the seven heavens and the Lord of the Great Throne?? They will say, ?Allaah.? (al-Mu?minoon: 86-87)
And there are many other verses which indicate that the mushrikeen used to accept tawheed-ur-rububiyyah. However what was required from them was that Allaah, the Most High, should be singled out alone for worship once they affirmed tawheed-ur-rububiyyah.
And all the messengers called to unification of worship as occurs in His, the Most High?s, saying,
?And verily, We have sent among every ummah a Messenger (proclaiming), ?Worship Allaah (alone), and shun the taaghoot (all false deities, etc. i.e. do not worship taghoot besides Allaah).?? (an-Nahl: 36)
So every messenger called his nation to the unification of worship.
As for tawheed-ur-rububiyyah then it was present and they affirmed it, however it was not sufficient by itself.
The Third: Tawheed-ul-Asmaa-was-Sifaat, which is to affirm for Allaah, the Mighty and Majestic, that which He has affirmed for Himself and what the Messenger (sallallaahualaihi wasallam) has affirmed for Him from the Names and Attributes. And we negate what He has negated for Himself and what the Messenger (sallallaahualaihi wasallam) has negated for Him from shortcomings and deficiencies.
These are the types of tawheed which are obligatory for a Muslim to know, to pay attention to and to act upon. |
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ابو العرباض
Abid Zargar
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| abu.naasir
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Abul Irbaad Abid bin Bashir Zargar
(Riyadh, Saudi Arabia)
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Member
Posts: 153
Joined: Oct 2002
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| Q4) Does kufr have types and levels, some of them more severe than others or is it one level? And if it has levels then which of these levels is cursing the religion, Allaah or the Messenger (sallallaahualaihi wasallam), and refuge is sought from that? |
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A4) Yes kufr, and refuge is sought from Allaah, has levels, some of them more severe than others. From it is kufr which expels a person from the religion and from it is other than that which is minor kufr. And cursing the religion, Allaah or His Messenger is from major kufr which expels a person out of the religion.
As for kufr al-asgar then as his saying (sallallaahualaihi wasallam), ?Cursing a Muslim is sinful and killing him is kufr.? And his (sallallaahualaihi wasallam) saying, ?Do not return disbelievers after me, some of you striking the necks of others.? And so this is from minor kufr which does not take a person out of the religion. So killing a soul is a great crime and a big sin and severely prohibited, but it does not reach the level of kufr which takes a person out of the religion. |
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ابو العرباض
Abid Zargar
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22-06-2006 @ 3:35 PM
24-06-2006 @ 2:53 PM