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The arenas of performing dawah- Sh. Ibn Uthaymeen

March 27, 2015 Leave a comment

 

By the arenas of dawah, we mean the different locations wherein one can perform dawah, since performing dawah to the way of Allah is not limited to the Masjid or to any other particular place; among those locations are the following:

 

1] Private locations, whereby the Da’i betakes himself to a specific person, to his home or otherwise, and then invite him to the way of Allah, expressing his message in as clear a manner as possible and following a specific order.

 

2] Important places, so the Da’i can call people in the Masjids, places of gatherings, such as gathering places during Hajj; or social clubs, coffee shops, restaurants and so on. One calls in that place which is most suitable to the occasion and need. This is why Prophet Muhammed [sallallahu alaihi wasallam] would present himself to the tribes during their festivals and business gatherings, calling them to the way of Allah. Imam Ahmed related that Rabi’a ibn Ibad al-Daili [radiAllahu anhu] said:

“I saw the Prophet Muhammed [sallallahu alaihi wasallam] in the market place pf Al-Majaz, and he was saying, ‘O people, say: none has the right to be worshiped but Allah, and you will succeed.’

[Musnad 3/492, 4/341]

 

In another hadith, Jabir [radiAllahu anhu] said:

“The Prophet [sallallahu alaihi wasallam] would present himself to the people at Al-Mawqif [during the Hajj session], and he used to say, ‘Is there a man who will carry me to his people, for the Quraish has prevented me from conveying the speech of my Lord.'”

About this narration, ibn Kathir said: Each of the compilers of four sunan related it, and al-Tirmidhi said, “Hasan sahih”.

 

Ibn Ishaq said,

“This was the way of the messenger of Allah [sallallahu alaihi wasallam]: every time people gathered during Hajj session, he would go the tribes, calling them to the way of Allah and to Islam. He would present himself as well as guidance and mercy he came with from Allah. Whenever he heard that a person of name and status among the Arabs was coming to Makkah, he would accost him, inviting him to the way of Allah and presenting to him the message he was sent with.”

 

3] Places of study: the Da’i can call others at institute, schools, and universities either by way of open lectures and symposiums or by way of lessons in a classroom setting. Through his words while he is delivering a lecture, the teacher who is sincere to his religion is able to call others to the way of Allah. Since a teacher is supposed to be role model for others, he can invite his students to Islam by setting a positive example through his worship, his good dealings and so on. The deeds and manners of a teacher leave a permanent imprint on  the minds of his students, and the effects of that become manifest later on in their deeds and manners.

 

[The Islamic Awakening, page 141-142 by Ibn Uthaymeen]

 

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Unity as opposed to division is must and a Useful point on how to deal with innovators- Shaikh ibn Uthaymeen

May 17, 2014 Leave a comment

 

To establish the religion means to apply it in an upright manner, according to what Allah has legislated. And Allah has forbidden us from division because division poses a great threat to the Muslim nation.

 

Division represents  painful and saddening situation:

“And do not dispute and [thus] lose courage and [then] your strength would depart.” [Quran 8:46]

 

When the people are divided and when they dispute with one another, they lose courage, they fail, their strength departs, and they have no weight or importance.

 

Division among Muslims pleases the enemies of Islam, including those who ascribe themselves to Islam openly but inwardly harbour hatred towards Islam and those who are outwardly as well as inwardly enemies of Islam. These are the ones that ignites the flames of  division, the one who sow dissensions among those who call to the way of Allah. It is incumbent upon us to make a stand, resisting the plots of those who show enmity to Allah, to His Messenger [sallallahu alaihi wasallam], and to His religion. We must be as one hand – brothers united upon Allah’s book and the Prophet’s Sunnah, as were our pious predecessors in their methodology and in their Dawah to Allah.

 

 

Division among Muslims is the greater joy of devils from mankind and the jinn, because devils do not want the people of truth to unite upon anything. They want Muslims to divide because they know that division the strength that is realized through a unified stance –  one of the obedience to Allah. Allah says:

“And do not dispute and [thus] lose courage and [then] your strength would depart.” [Quran 8:46]

 

And Allah says:

“And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment.” [Quran 3:105]

 

And Allah says:

“He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein.” [Quran 42:13]

 

 

Allah forbade us from becoming divided and clarified the detrimental  consequences of division. Therefore, it is incumbent upon us to truly be one nation, upon one word, even if our views differ in certain issues or regarding certain means of making Dawah. Division is an evil that brings about weakness.

 

 

The companions differed among themselves in certain issues, but they were not divided, nor did they harbour enmity or hatred towards one another. Difference of opinion occurred among them even during the life time of Prophet [Sallallahu alaihi wasallam]. For example, the Prophet [sallallahu alaihi wasallam] said to his companions:

“Let no one from you pray Asr , except in Bani Quraydhah [i.e., until you reach bani Quraydhah]” [Al- bukhari 946]

 

The companions were leaving Al-Madina and heading to Bani Quraydhah. When the time for the Asr was drawing  to an end, the companions differed among themselves. Some among them said, “We will only pray Asr in Bani Quraydhah, even if the Sun sets, for the Messenger of Allah [sallallahu alaihi wasallam] said: “”Let no one from you pray Asr , except in Bani Quraydhah [i.e., until you reach bani Quraydhah].” So we say, ‘We heard and obeyed.’

 

 Others among them said, “Verily, the Prophet [sallallahu alaihi wasallam] intended by that [statement] that we should hasten and travel quickly. Nonetheless, if the time for prayer draws near, we will pray it on time.” News of what happened reached Prophet Muhammed [sallallahu alaihi wasallam], and he did not censure any of them, nor did he scold anyone from the two groups for their particular interpretation of his command. And they themselves did not become divided due to the different way in which each group understood the Prophet’s hadeeth. Similarly, it is compulsory upon us to not become divided; instead, we should be one nation. 

 

 

The solution to the problem of disunity lies in us following the way of the companions. We should realize that differences that are brought about because of Ijtihad (deriving a ruling from revealed texts when revealed texts do not clearly establish a given ruling), in issues wherein Ijtihad is permissible, should affect our unity in a negative way. In such issues, each one of us takes what he feels is supported by the strongest proofs, so none of us should feel any rancor for his brother; instead, we should praise our brother for following what he feels to be the strongest proofs.

 

 

If one of us were to force another to take our opinion, then I, for instance, would not be more worthy of forcing my brother to accept my opinion than he is of forcing me to accept his opinion. Therefore, we should agree to disagree in issues wherein the disagreement is based on Ijtihad, so that we become united and so that good results.

 

 

If our intentions are pure and good, then the remedy for problems pertaining to disunity is easily applied. But if our intentions are not good and pure, with each person becoming self-absorbed in his opinions, while not caring about others, then success will become far off indeed.

 

Allah ordered His slave to unite:

“O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]. And hold firmly to the rope of Allah all together and do not become divided.” [Quran 3:102,103]

Unity in Islam

 

A Useful Point

 

One might say,

“If the one who disagrees with us is an innovator (i.e., one who innovates in Religion), then how should we deal with him?

 

My answer: Innovations are classified into two categories:

1) An Innovation that makes its perpetrator a disbeliever

2) An Innovation that does not makes its perpetrator a disbeliever

 

Regardless of whether one – one from those who ascribe themselves to Islam – is upon the first or second kind of Innovation, we must invite him to the truth, by means of clarifying the truth, and not by means of attacking the way he is following, which we only resort to after we come to know that he is too proud to accept the truth. Allah said to the Prophet:

And do not insult those they invoke other than Allah , lest they insult Allah in enmity without knowledge.” [Quran 6:108]

 

 

First we call an innovator to the truth by clarifying it through the mention of proofs; after all, the truth is acceptable to those who are upon a sound and undistorted nature. If we find that an innovator persists upon falsehood because of his pride, we then move on to clarifying his falsehood.

 

As for breaking off ties with an innovator; doing so depends on his innovation. If his innovation takes him outside the fold of Islam, then it is obligatory upon us to dissociate ourselves from him. If his innovation is of lesser kind, then we study his situation: if, by breaking off ties with him, there is some benefit to be achieved, then we break off ties with him. But if there is no benefit to be achieved by breaking off ties with him, we do not do so, because the basic principle in Islam is that it is forbidden to break ties with a believer. The Prophet [sallallahu alaihi wasallam] said:

It is not permissible for a believing man to break off ties with his brother for more than 3 days.” [Al-Bukhari 6077]

 

Therefore, it is forbidden to part company with a believer – even though he may be an evildoer –  unless there is some benefit in doing so. If there is some benefit to be derived from breaking of all the ties with him, then that is what we do, because doing so becomes a remedy. But if there is no benefit or if the innovator increases in his falsehood and rebelliousness due to our parting company from him, then the following rules applies: :As for a matter that is bereft of benefit, forsaking it becomes the |deed of| benefit.”

 

[The Islamic Awakening, page 98-101 by Ibn Uthaymeen]

 

 

[Must read] Mutual love and Good relations must for brothers involved in Dawah- Shaikh Ibn Uthaymeen

March 18, 2014 Leave a comment

 

In this Islamic awakening,  it is compulsory upon us to be brothers in Allah’s religion, to have mutual love for one another. Allah says:

“The believers are but brothers.”

[Quran 49:10]

 

And the Prophet Muhammed [sallallahu alaihi wasallam] said:

“Be slaves of Allah, as brothers [unto one another]”

Al-Bukhari 6065

 

This brotherhood implies that we cannot transgress one another. The natural result, then, is that we become one Nation, undivided in Allah’s religion, away from desires and personal opinions that are contrary to Islam.

 

This being said, we must now consider what has happened among the youth, or more correctly, among those youth who have certain leanings, leanings in matter of Ijtihad where it is permissible to make Ijtihad, where revealed texts can reasonably lead to infer a different ruling. However,

some people want to force others to accept what they see as being the truth, even when another person holds a different view, deeming it to be correct view [based on proofs and valid Ijtihad and valid inferences]

 

believers-are-brothers

There are youth today whom Allah has blessed  with guidance; they strive ardently to apply Shariah, but at the same time they show aversion to those who disagree with them in matters wherein disagreement is valid, in matters of Ijtihad, when revealed texts can reasonably bear two interpretations, which lead to two different rulings.

It has become common for one to want all people to follow his opinion, and if they do not do so, he considers them to be upon misguidance and error; and this contrary to what the companions of the Prophet [sallallahu alaihi wasallam] were upon, and what those who came after them were upon.

 

 

Were you to pore through the books of disagreements [in books of Islamic jurisprudence], you would find that scholars differ in many issues, but not one from them rules that another scholar is upon misguidance because of his view or his ijtihad; at the same time , one of them realizes that it is compulsory upon him to follow the truth without favoring any particular person. So yes, you should call the people to the truth, but invite them to it with gentleness, with ease, and with good words, so that you reach your desired goal.

 

Every single youth and student of knowledge should follow the one whom he sees as being closet to the truth, and he should excuse the one who has a different view in given issue, if the latter disagrees based on proof.

Whenever one feels that people must follow him. he has – whether he realizes or not raised himself to the status of the Messenger of Allah [sallallahu alaihi wasallam]!

 

Is it fair for you to use your understanding as a proof against others, and not to make their understanding as a proof against you?

Think about those despise Islam and who are enemies to Islam; they rejoice greatly  upon seeing division among the Muslim youth. They hope from the very depth of their hearts to find that they Muslim youth are divided.

 

Verily, Allah says:

“and do not dispute and [thus] lose courage and [then] your strength would depart.”

[Quran 8: 46]

And Allah says:

“He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein.”

[Quran 42: 13]

 

 

I invite you, the Muslim youth, to come towards unity and mutual harmony upon the religion of Allah. I call upon you to be deliberate and wise in your affairs and in calling others to Allah: victory will be written for you, in sha Allah, because you will be upon what is right and you will be upon sure knowledge in the religion of Allah.

 

[The Islamic Awakening, page 51-53 by Ibn Uthaymeen]

 

A caller must know the situation of the person he is inviting- Ibn Uthaymeen

February 23, 2014 Leave a comment

 

When the Prophet [sallallahu alaihi wasallam] sent Muadh bin Jabal [radiAllahu anhu] to Yemen, he [sallallahu alaihi wasallam] said to him:

“Indeed you are going to a nation from the people of the Book.”

[Al Bukhari, 1395]

 

The Prophet Muhammed [sallallahu alaihi wasallam] informed him of that so that he could know their situation and then prepare for them.

 

Should you go to a person, inviting him [to Islam or to one of the teachings of Islam] without knowing his situation? At the very outset of your meeting with him, that person might proffer some specious argument that will leave you utterly confounded, in spite of the fact that you are upon the truth. Therefore, you must learn about the situation of the one you are calling. What is his level of knowledge? And how good is he in arguing and debating?

Know your opponent

 

You apprise yourself  to these matters so that you can prepare for him, and then discuss with him and debate with him. If you enter into a debate with one who is stronger than you in argumentation, and who then overcomes you with his arguments, however false they may be, a large spot will stain the truth, and you will have been the cause of it.

 

Do not think that one who is upon falsehood  will always be beaten, for the Messenger of Allah [sallallahu alaihi wasallam] said,

“You people present your cases to me and some of you may be more eloquent and persuasive in presenting their argument. So, if I give some one’s right to another (wrongly) because of the latter’s (tricky) presentation of the case, I am really giving him a piece of fire; so he should not take it.”

[Sahih al-Bukhari 2680]

 

 

This proves that even when a litigant is upon falsehood, he might be more eloquent in presenting his arguments than his opponent is, and so a ruling is issued in his favor by dint of that. The important point to understand here is that the caller [Da’i] must have the knowledge about the one he is inviting.

 

[The Islamic Awakening, page 32-33 by Ibn Uthaymeen]

Knowledge and Insight [Basirah] must for Du’at- Shaikh Ibn Uthaymeen [rahimahullah]

February 12, 2014 Leave a comment

 

Among the matters that the present day Islamic awakening must focus on is knowledge, and by this I mean knowledge of Allah’s Shariah, which is found in two primary sources [and there is no third to them]: Allah’s book and Sunnah of Allah’s Messenger [sallallahu alaihi wasallam], for Allah said:

[We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought. [Quran 16:44]

 

And Allah said:

And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great. [Quran 4:113]

 

Knowledge is as much the foundation as it is the very substance of the message we are calling others to follow. No message can become complete, at least not in a way that pleases Allah [To Him belongs the Might and Majesty], unless it is founded on knowledge.

 

In his Sahih, Imam Bukhari [rahimahullah], gave a chapter the following title: “Knowledge before speech and action.”

He inferred this from the saying of Allah:

So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin. [Quran 47:19]

 

Therefore, every Dawah [message that we are inviting others to follow] without knowledge is inevitably fraught with deviation and misguidance. The Prophet [sallallahu alaihi wasallam] warned of this when he described what will happen when the scholars begin to die and only ignorant leaders remain: they will rule without knowledge, not only being misguided themselves but misguiding others as well.

 

We see many brothers who are driven by religious zeal; no doubt, that is good, for where there is no zeal, there is no courage. But emotion alone is not enough; one must also possess knowledge, by which one acts and works in his Dawah. This is why the Prophet [sallallahu alaihi wasallam[ said,

“Convey from me, even if it is a single verse.” [Bukhari-3461]

 

We can only convey from him that which we know from his shariah. The Prophet [sallallahu alaihi wasallam] appointed us to convey on his behalf that which we know to have come from him.

 

The caller must have knowledge regarding the matter that he is calling to others to follow, but it must be true knowledge that is founded upon Allah’s book and the Sunnah of Allah’s Messenger [sallallahu alaihi wasallam]. All knowledge that is derived from any other source must first be compared to what is found in the said two sources. After that knowledge is compared, it is either in harmony with Quran and the Sunnah, or it is contrary to them. If it is in harmony with them, then it is accepted. And if it is contrary of them, then it must be rejected, no matter whom it is that is at the source of that knowledge. It is established that Ibn Abbas [radiAllahu anhu] said,

“Stones are on the verge of falling down upon you from the sky. I say, ‘The Messenger of Allah said’, yet you say, ‘Abu Bakr or Umar said!’

 

If this is the case regarding  the saying of Abu Bakr [radiAllahu anhu] or Umar [radiAllahu anhu] when it is contrary to the saying of Allah’s Messenger [sallallahu alaihi wasallam], then what will be the case when it is saying of someone who is lower than them in knowledge, in piety, and in many other of their superior qualities. The saying of anyone other than Abu Bakr or Umar  is therefore even more worthy of being rejected when it is in opposition to Allah’s book and Sunnah of Allah’s Messenger [sallallahu alaihi wasallam]. Allah said:

So let those beware who dissent from the Prophet’s order, lest fitnah strike them or a painful punishment. [Quran 24:63]

 

Imam Ahmed said, “Do you know what the fitnah [trial] is? The fitnah is Shirk: if some of one’s sayings are rejected, deviance might occur in his heart and then his destruction follows.”

 

Dawah that is not founded on knowledge is obviously a Dawah that is founded on Ignorance. And the harmful consequences of a dawah that is found on ignorance are greater than the benefits it yields. A caller sets himself up as an instructor and guide; if he is ignorant, then he is not only misguided himself, but he misguides others as well- and we seek refuge in Allah. His ignorance is not of the simple kind, rather it is worse: his ignorance is compound ignorance. The simple kind of ignorance is when one does not know and he remains quiet; his ignorance can be remedied by learning. The greater problem lies in one who is afflicted with compound ignorance: he does not know but speaks nonetheless. In this case, he destroys more than he builds.

 

My brothers, calling others to the way of Allah [to Islam] based on ignorance is contrary to the way that the Prophet [sallallahu alaihi wasallam] and those who followed him were upon. Look at this saying of Allah, wherein He commands His Prophet [sallallahu alaihi wasallam]:

Say, “This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah ; and I am not of those who associate others with Him.” [Quran 12:108]

 

He said, “I invite unto Allah with sure knowledge, I and whosoever follows me,” i.e., whosoever follows me must also invite unto Allah with sure knowledge, and not with ignorance.

 

[The Islamic Awakening, page 28-31 by Ibn Uthaymeen]

 

Adhering to Quran and Sunnah must for Islamic awakening – Shaikh Ibn Uthaymeen [rahimahullah]

December 31, 2013 Leave a comment

 

My brothers, the Islamic awakening of today has pervaded all Islamic countries, and all praise is for Allah. It has to be understood, however, that this awakening must be established upon a solid foundation – in terms of Allah’s book and Sunnah of Allah’s Messenger [sallallahu alaihi wasallam]. If it is not established upon these primary sources, then it will be a reckless and unstable awakening, which will perhaps destroy more than it will build. But if it is built upon the principles and teaching of Allah’s Book and the authentic Sunnah of Allah’s Messenger [sallallahu alaihi wasallam], then it will have a very positive and effective influence on the Muslim Nation and on other Nations as well.

 

Perhaps all of us know the long story of Abu Sufyan’s visit to Sham [today Sham consists of Syria and surrounding area], where he met with its ruler, Harqal, the emperor of Rome. At that time, Abu Sufyan was still a disbeliever. During the course of their meeting, Abu Sufyan related to the emperor matters pertaining to the Prophet’s worship of Allah, to his rejection of Idols, to his good manners, to his truthfulness, to his trustworthiness, to his good dealings, and to other matters that pertain to the Shariah he came with. Harqal [the emperor] said to Abu Sufyan,

“If what you say is the truth, then he will rule over what is underneath these two feet of mine.” [1]

 

Who would imagine that, at the time, even the Arabs were not under his rule; in fact, the Prophet [sallallahu alaihi wasallam] has not even conquered Makkah; he was still considered to be an emigrant of Makkah? So who would imagine that a king such as Harqal, who ruled over so many people, would say such a statement: “If what you say is the truth, then he will rule over what is underneath these two feet of mine?” Did what Harqal predict actually occur or not? Did the Prophet [sallallahu alaihi wasallam] rule over what was underneath the feet of Harqal, i.e. Sham at the time, Rome ruled over those lands? Isn’t it true that Prophet [sallallahu alaihi wasallam] died before the Muslims conquered Sham?

 islamic-awakening

The Prophet [sallallahu alaihi wasallam] ruled over what was underneath the feet of Harqal with his Dawah [calling and message] and not with his person. The dawah of the Prophet [sallallahu alaihi wasallam] came upon this earth and swept away Idols and shirk [the association of partners with Allah in worship]. So when the rightly guided Khalifahs ruled over Sham after the Prophet’s death, they did so by his Dawah and Shariah [law of Islam].

 

 

What we are saying is that, if the rulers of the Muslim nations and those under them were to truly return to the religion of Allah, taking Muslims as their supporters, friends, and helpers, and taking the disbelievers as their enemies, then they would rule over the eastern and the western part of the earth. They would ruler over the earth not because they supported countries or personalities, not because they affiliated themselves to a specific tribe or group, but because they would establish the Religion of Allah Azza wa Jall [to Him belongs Might and Majesty].

 

And Allah guaranteed to make His Religion victorious over all other religions. Allah said:

It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although those who associate others with Allah dislike it. [61:9]

 

An obvious concomitant of this Religion being victorious is that those who adhere to it will be victorious as well.

 

My brothers, if this consciousness that has pervaded the ranks of the Muslim youth today is not based on Allah’s book and the Sunnah of Allah’s Messenger [sallallahu alaihi wasallam], then it will be reckless and misguided, and it is feared that it will destroy more than it will build.

 

[The Islamic Awakening, page no. 21-22]

Footnote:

[1] A portion of Hadith related by Al- Bukhari (7), which is narrated by Abdullah ibn Masud from Abu Sufyan Ibn Harb.

Fabricated narration in Kitab at-Tawhid- Explanation by Shaikh Saalih al Uthaymeen

August 3, 2013 Leave a comment

 

Ibn Abbas (May Allah be pleased with him) commented upon verse of Qur’an ‘But when He gave them a Salih (good in every aspect) child, they ascribed partners to Him’: ” When Adam had sexual relation with Eve, she became pregnant. At that time Iblis (Satan) came to them and said “I am the one who caused your expulsion from Paradise. Obey me, otherwise I shall cause your child to grow two horns like a deer by which he will puncture your belly when he comes out! I will do it! I will do it!” Satan thus frightened them (Adam and Eve) and said to name the boy “Abdul-Harith;’ (slave of the earth cultivator). They (Adam and Eve) did not obey him (Satan) and a dead child was born to them. When Eve became pregnant a second time, Satan again approached them and repeated the same demand but again they did not obey. And the second child was still born dead. She [Eve] became pregnant a third time, Satan again came to them and put the same demand mentioning what had happened before. Adam and Eve were overcome by love for the child and named the boy “Abdul-Harith (slave of the earth cultivator)”. And this is what Allah said (in the verse): “They made partners with Him for what they were given”.

[Reported by Ibn Abi Hatim]

Tawheed

Shaikh Ibn Uthaymeen [rahimahullah] said: And this story is false from number of angles:

1] That there is no authentic narration concerning that from Prophet Muhammed [sallallahu alaihi wasallam] – and it is from the kind of information that cannot be obtained except by revelation and Ibn Hazm said concerning this story, “Indeed it is a report that is superstitious lie.”

 

 

2] If this story was concerning Adam and Eve, then they either made repentance from the Shirk or died upon it, so whoever makes it permissible to hold that a single one of the Prophets died upon shirk than that is something severely wrong. And if they repented from Shirk, then it does not befit the wisdom, justice and mercy of Allah, that He mentions their mistakes and not their repentance from it. When Allah, the Most High, mentions the mistakes of some of the Prophets and Messengers, He mentions their repentance from it, as in the story of Adam and his wife, when he ate from the tree and they repented from it.

 

 

3] That the Prophets are protected from shirk by the agreement of Scholars.

 

 

4] That it is confirmed in the hadith of intercession, that the people will come to Adam and seek intercession from him, then he will excuse himself, due to eating from the tree and that is a sin, and if shirk had occurred from him, it would have been stronger excuse.

 

 

5] That in this story it is mentioned that Shaytan came to them and said: ‘I am your companion who got you out of paradise’, so if he said that, they would have known with certainty that he was an enemy to them and would not accept anything from him.

 

 

6] That in this story is his saying: ‘I will cause it to have horns that will puncture her belly….’, if he believed that it is possible he could actually do that, then this is shirk in Lordship because none but Allah is able to do that. And if he didn’t believe it was possible, then it is not possible to accept his saying.

 

 

7] The saying of Allah, the Most High: ‘Exalted be Allah above what they associate with Him’ [7:190] The pronoun is plural and if it was concerning Adam and Eve, it would have been in the dual form… But what is correct is that Al-Hasan [rahimahullah] said: ‘Indeed those intended in this verse are not Adam and Eve’, and what is meant is the polytheists from the children of Adam (descendants), as was mentioned by Ibn Kathir in his tafisr.

[See Al Qawl al Mufeed, 2/156-157]

 

Source: salafimanahj.com

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