التوحيد at-Tawhid

Author Topic: THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLH)  (Read 591 times)

Tullab'ul Ilm

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THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLH)
« on: March 24, 2018, 07:40:18 PM »




تفسير آيات من القرآن الكريم
TAFSR OF YT FROM QURNIL KARM (THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB)

SHAYKHUL ISLM MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLH)


Khutbat'ul H'jah

Our D'wah (Call)

Shaykh Muhammad bin Abdil Wahhb, His Life, His Knowledgeable Characteristic and His Struggle


Sratul Ftihah

Introduction

Istidha & Basmalah

Tafsr of Sratul Ftihah

Benefits From Sratul Ftihah

Sratul Baqarah

Sratul l-i Imrn

Sratul Anm

Sratul Arf

Story of dam (Alayhis Salm) and Ibls (Lucifer)

Sratu Ynus

Sratu Hd

Sratu Ysuf

Sratul Hijr

Sratun Nahl

Sratul Kahf

Story of Ms (Alayhis Salm) and Khidhr (Alayhis Salm)

Sratu T-H

Sratul Muminn

Sratun Nr

Sratul Qasas

Story of Ms (Alayhis Salm) and Khidhr (Alayhis Salm)

Sratuz Zumar

Sratul Hujurt

Sratul Jinn

Sratul Muddathir

Sratul Alaq

The Tafsr of yt from Short Srahs

Story of Sababi Nuzl (Reason for Revelation) of Perish the hands of the Ab Lahab (Father of Flame)! Perish he! (Tabbat/Masad 111/1) until the end of the Srah (Tabbat/Masad 111/1-5)

Sratul Ikhls

Sratul Falaq

Sratun Ns
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLAH)
« Reply #1 on: March 24, 2018, 07:45:00 PM »


Khutbatul Hjah1

إن الحمدَ لله نحمدُه ونستعينه ونستغفره، ونعوذُ بالله من شرور أنفُسِنا ومن سيئات أعمالنا، من يهده الله فلا مضلَّ له، ومن يُضلل فلا هادي له
 
وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمداً عبده ورسوله

يا أيها الذين آمنوا اتقوا الله حقَّ تقاته ولا .تموتنَّ إلا وأنتم مسلمون

يا أيها الناس اتقوا ربكم الذي خلقكم من نفسٍ واحدة وخلق منها زوجها وبث منهما رجالاً كثيراً ونساء واتقوا الله الذي تساءلون به والأرحام إن الله كان عليكم رقيباً

يا أيها الذين آمنوا اتقوا الله وقولوا قولاً سديداً يُصلح لكم أعمالكم ويغفر لكم ذنوبكم ومن يُطع الله ورسوله فقد فاز فوزاً عظيماً

فإن أصدق الحديث كلامُ الله، وخير الهدي هديُ محمد، وشرَّ الأمور محدثاتُها، وكل محدثةٍ بدعة، وكل بدعة ضلالة، وكل ضلالة في النار

أما بعد

All thanks and praise is due to Allah, we seek His help and forgiveness. We seek refuge in Allah from the evil within ourselves and the consequences of our evil deeds. Whoever Allah guides will never be led astray, and whoever Allah leads astray will never find guidance.

I bear witness there is no -true- God -deserving to be worshiped- but Allah, alone without any partners, and I bear witness that Muhammad is His servant and His Messenger.


يا أيها الذين آمنوا اتقوا الله حقَّ تقاته ولا .تموتنَّ إلا وأنتم مسلمون
O ye who believe! Fear Allah as He should be feared and do not die except as Muslims in submission to Him. (l-i Imrn 3/102);

يا أيها الناس اتقوا ربكم الذي خلقكم من نفسٍ واحدة وخلق منها زوجها وبث منهما رجالاً كثيراً ونساء واتقوا الله الذي تساءلون به والأرحام إن الله كان عليكم رقيباً
O mankind! Fear your Guardian Lord, Who created you from one soul and created out of it his mate and from them twain scattered (like seeds) countless men and women. Fear Allah, through Whom ye demand your mutual (rights), and (be heedful) the wombs (that bore you): for Allah ever watches over you.. (an-Nis 4/1);

يا أيها الذين آمنوا اتقوا الله وقولوا قولاً سديداً يُصلح لكم أعمالكم ويغفر لكم ذنوبكم ومن يُطع الله ورسوله فقد فاز فوزاً عظيماً
O you who believe! fear Allah, and make your utterance straight forward. That He may make your conduct whole and sound, and forgive you your sins: He that obeys Allah and His Messenger, has already attained the great victory.. (al-Ahzb 33/70-71)

Verily, the most truthful speech is Kalmullah, the best guidance is the guidance of Muhammad (Sallallahu Alayhi wa Sallam), and the worst affairs are newly invented matters. Every newly invented matter is a Bidah (religious innovation), and every Bidah is Dallah (misguidance), and every misguidance is in the (Hell)fire.

Amm bad (to proceed).



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Footnotes:

1- This Du' (prayer) that is well-known as Khutbatul Hjah (The Sermon of Necessity) is recited by Raslullah (Sallallahu Alayhi wa Sallam) during his Jumua Khutbah (Friday Sermon) and other occasions, it was also taught to the Sahabh by Raslullah (Sallallahu Alayhi wa Sallam). It was recorded by Tirmidh, Abu Dwud, Nas, Abu Yala, Bayhaq, Imm Ahmad with a Sahh (sound) Sanad (chain of narration) and some of it was narrated by Muslim. Shaykhul Islm Ibnu Taymiyyah (Rahimahullah) stated the following regarding it:

فَهَذِهِ الْخُطْبَةُ عِقْدُ نِظَامِ الْإِسْلَامِ وَالْإِيمَانِ

This Khutbah is a knot between the Islmic system and the Imn. (Ibnu Taymiyyah, Majmul Fatw, 14/223)
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLAH)
« Reply #2 on: March 24, 2018, 07:45:24 PM »


بسم الله الرحمن الرحيم
Our Dwah (Call)

Our sole purpose primarily, is to circulate the Aqidah of Tawhd everywhere we are able to reach. This is the call of all the Rasl (messenger) and Nab (prophet) from dam (Alayh'is Salam) to the Khatamul Anbiy (the last of the prophets) Muhammad (Sallallahu Alayhi wa Sallam), striving against all types of Kufr and Shirk that nullify Tawhd and exposing fake deities and Tghout which call people to worship them. Allah Tala states the following Ayah in this regards:

وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلّٰهِ فَإِنِ انْتَهَوْا فَإِنَّ اللّٰهَ بِمَا يَعْمَلُونَ بَصِيرٌ
And fight them on until there is no more persecution, and religion becomes Allah's in its entirety. (al-Baqarah 2/193; al-Anfl 8/39)

In addition, the Aqidah of al-Wal wal Bar which is one of the most important Rkn (pillar) of Tawhd, the Takfr of the Mushrikn fixed to the Aqidah of al-Wal wal Bar, accordingly the limits of Imn and Kufr becoming evident is one of the hallmarks of our Dwah. The removal of the doubts regarding the matters of Aqidah, especially in the matters of Imn and Kufr that are innovated by the Di (caller) of Btil (falsehood) is also one of our purposes. We aspire to establish the Wasat (medium) Aqdah of Ahlus Sunna wal Jamh that is far from Ifrt (taking maters to the extreme) and Tarft (neglecting its true meaning).

After Tawhd, the most important topic we call to is the Sunnah. Connotation especially to the matters of Aqidah but not limited to it; accepting and practicing every matter of Islm as Raslullah (Sallallahu Alayhi wa Sallam) and his Ashb counseled and lived, also rejecting every Bidah innovated after them. Raslullah (Sallallahu Alayhi wa Sallam) in a Sahh (authentic) Hadth stated that his Ummah (nation) will be divided into seventy-three sects and that only one of them will be saved. Raslullah (Sallallahu Alayhi wa Sallam) named them as Firqai Njiyah (the Saved Group) and described their affair stating:


مَا أَنَا عَلَيْهِ وَأَصْحَابِي
(Those who follow) my path and the path of my Ashb (companions)... 2

The Ahlus Sunnah wal Jamh is the only group that follows this noble path.

No individual or group entered the saved group by merely identifying themselves as Ahlus Sunnah. The most apparent quality of the Ahlus Sunnah is submitting to the Salafus Slihn (Righteous Predecessors) whom are the best of the people and the first three generations (of beginning of the Islm) and staying away from the Bidah and Munkar (evil) that was innovated by the Khalaf (later generations). As narrated in the Sahh (of Bukhr) from Imrn bin Husayn (Radiyallahu Anh) Raslullah (Sallallahu Alayhi wa Sallam) stated:


خَيْرُ أُمَّتِي قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، - قَالَ عِمْرَانُ فَلاَ أَدْرِي: أَذَكَرَ بَعْدَ قَرْنِهِ قَرْنَيْنِ أَوْ ثَلاَثًا - ثُمَّ إِنَّ بَعْدَكُمْ قَوْمًا يَشْهَدُونَ وَلاَ يُسْتَشْهَدُونَ وَيَخُونُونَ وَلاَ يُؤْتَمَنُونَ، وَيَنْذُرُونَ وَلاَ يَفُونَ، وَيَظْهَرُ فِيهِمُ السِّمَنُ
The best of my followers are those living in my generation (i.e. my contemporaries). And then those who will follow the latter. -Imrn (Radiyallahu Anh) added: I do not remember whether he mentioned two or three generations after his generation- There will come after you, people who will bear witness without being asked to do so, and will be treacherous and untrustworthy, and they will vow and never fulfill their vows, and fatness will appear among them."3

After Raslullah (Sallallahu Alayhi wa Sallam) and his Ashb, the Rabbani Ulam took on the mission of calling to Tawhd and the Sunnah fitting the Hadth:

الْعُلَمَاءُ خُلَفَاءُ الأَنْبِيَاءِ إِنَّ الأَنْبِيَاءَ
The scholars are the successors of the prophets."4

At this point, our goal is to become a bridge between Ilm and the people by conveying the legacy concerning the Ilm (sacred knowledge) of the Rabban Ulam, which attained the mission of calling to Tawhd and the Sunnah after the prophets. The source of this Ilm reaches Raslullah (Sallallahu Alayhi wa Sallam) through Jibrl-i Amn (Alayh'is Salam) to the Lord of the Worlds (Jalla wa Jalaluhu). The Ulam will represent this Ilm until the Day of Qiymah (Doomsday). Since Raslullah (Sallallahu Alayhi wa Sallam) stated:

لاَ يَزَالُ مِنْ أُمَّتِي أُمَّةٌ قَائِمَةٌ بِأَمْرِ اللّٰهِ، لاَ يَضُرُّهُمْ مَنْ خَذَلَهُمْ، وَلاَ مَنْ خَالَفَهُمْ، حَتَّى يَأْتِيَهُمْ أَمْرُ اللّٰهِ وَهُمْ عَلَى ذٰلِكَ
"A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path."5

That is why it is also our goal to spread the books of the Ulam (pl. Alim; scholars) whom had been stand bearers of the Aqidah of the Ahlus Sunnah wal Jamah throughout history and the Ilm that they inherited from Raslullah (Sallallahu Alayhi wa Sallam). In order to reach this goal; we take the Manhj (methodology of attaining Ilm) of the Salafus Slihn whom are praised by Raslullah (Sallallahu Alayhi wa Sallam) as base for us. We would like to convey the legacy of the Aimmah (pl. Imm) of Hadith and Sunnah who had not been affected from Kalm (theological rhetoric) and philosophy, persistent upon the Aqidah of Raslullah (Sallallahu Alayhi wa Sallam) and his Ashb, in short; the scholars among the Firqa-i Najiyh and Tifatul Mansra (Victorious Group).

Our call (Inshallah) will never be calling people to our own views that have no base from the Salaf nor to groups that have been constituted by the Asabiyyah (tribalism/nationalism) of Jhiliyyah (the pre-lslmic days of ignorance).

Tawfq (success) is lies in Allah Tala...



Quote
Footnotes:

2- Tirmidh, Hadth no: 2641.

3- Bukhr, Hadth no: 3650.

4- Ibnu Mjah, Hadth no: 223; Tirmidh, Hadth no: 2682; Ab Dwud, Hadth no: 3641.

5- Bukhr, Hadth no: 3641.
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLAH)
« Reply #3 on: March 24, 2018, 07:45:46 PM »


Shaykh Muhammad bin Abdil Wahhb, His Life, His Knowledgeable Characteristic and His Struggle6

His Birth and Upbringing

Muhammad bin Abdil Wahhb bin Sulaymn bin Ali at-Tamim (Rahimahullah) was born in year 1115H (1703 CE) at Uyayna a city of Najd in the Arabian Peninsula. His father Abdil Wahhb and grandfather Sulaymn was among the renowned knowledgeable individuals from the area of Najd and thus were the source of Fatw (verdict) during their time. His grandfather Sulaymn bin Ali (Rahimahullah) had lived during the era of the eminent Hanbila Faqh (jurist), author of Kashshful Qin', Mansr al-Baht (Rahimahullah). In addition, it is reported they had met in Mecca. In this manner, the Shaykh grew up in a surrounding occupied by Ilm.

His Shuykh (pl., Shaykh; Teachers) and His Travels to Seek Ilm (knowledge)

Shaykh Muhammad (Rahimahullah) learned Qurn and attained basic knowledge from his father. He memorized the Qurn before the tender age of ten. He mastered the Hanbila Fiqh (jurisprudence) along with its Isnd (chain of narration) to Imm Ahmad (Rahimahullah), from his father and grandfather. Such that as soon as he reached puberty his father appointed him as Imm (leader) in Jamah (the congregational prayers). It is also reported that his father would say: I have learned many beneficial matters regarding Ahkm (pl., Hukm; rulings) from him.7 

According to his grandson Shaykh Abdil Latf (Rahimahullah), he had gone to Haramayn (two sacred cities; Mecca and Madna) gathered with the Shuykh of the area, attained Ijzah (the grant of permission or authority) from some of them and later went to cities; Basra and Ahsa, sat in lessons of the Shuykh and was present at the debates.8 Abdil Latf bin Abdir Rahman (Rahimahullah) mentions the inclination of his grandfather Shaykh Muhammad to Tawhd and taking the Qurn and Sunnah as his guide by abandoning blind following was influenced by Muhammad Hayyt as-Sind.9

Abdullah bin Ibrhm an-Najd was from among his Hadth teachers in Hijz. As mentioned by
Sulaymn bin Abdullah in his book "at-Tawdhh" he had read nine fundamental Hadth books from him with all their Isnd (from the author all the way to Raslullah). He had also attained the knowledge of other Hadth sources from the same teacher. Also through this teacher, he had the honour of narrating some of the Ahadth (pl., Hadth) with Isnd reaching Raslullah (Sallallahu Alayhi wa Sallam). Lastly, in his biography written in ad-Durar'us Saniyyah it has been mentioned that he also took lessons from Ajln (Rahimahullah) the author of renowned book; Kashf'ul Haf.10

His Students

Besides his sons Abdullah (Rahimahullah), Husayn (Rahimahullah), Ibrhm (Rahimahullah); his grandchild Abdur Rahman bin Hasan (Rahimahullah); his companion such as Suud bin Abdul Azz (Rahimahullah) are amongst students from his close surrounding other scholars such as
Hamad bin Nsr bin Ma'mar (rahimahullah), Abdul Azz bin Husayn (Rahimahullah), Said bin Hijj (Rahimahullah), Husayn bin Ghannm (Rahimahullah) complier of "Tarikhu Najd" were educated in his circle of knowledge.

His Works

Alongside many works the most famous ones are as follows:

Kitbut Tawhd alladhi Huwa Haqq Allah alal Abd (The Book of Tawhd which is Allahs Right Upon the Servants),
Kashf'ush Shubaht (Removal of the Doubts), Masilul Jhiliyyah (The Issues of the Era of Ignorance), al-Uslul Thalthah wa Adillatuha (The Three Principles and Their Evidence), al-Qawidul Arbaa' (The Four Principles), Manat Taght, ar-Rislatul Mufda (Beneficial, Important and Precious Pamphlet), Mufdul Mustafd fi Kufr Trikat Tawhd, al-Jawhirul Mudiyyah and other short pamphlets ( Pampleths on Tawhd 1 (compiled) & Pampleths on Tawhd 2 (compiled) ) regarding Aqidah (creed). He also own many books in the field of Fiqh. Mukhtasarul Insf wash Sharhul Kabr, Kitbul Kab'ir (The Book of the Major Sins), Majmul Hadth ala Abwbil Fiqh (Compilation of the Hadth According to Fiqh Topic) and Shurt'us Salt wa Arknuha wa Wjibatuha (Conditions And Pillars Of The Prayer), Adabul Mashy ilas Salt and also Fadlul Islm (The virtue of Islm), Fadil-i Qur'n (Excellent Qualities of the Qur'n) , Uslul Imn (The Foundation of Faith), Muhtasaru Sratir Rasl (Abridged Biography of the Messenger).

All of the works of Shaykh Muhammad bin Abdil Wahhb (Rahimahullah) had been collected together in "Majmul Muallafatish Shaykh" in thirteen volumes. It is also possible to find many of his writings including pamphlets, letters etc., in "ad-Durarus Saniyyah fl Ajwabahun Najdiyyah" in eleven volumes and also in "Majmur Rasil wal Masilan Najdiyyah li Bad Ulam Najdul Alm" in five volumes.

His D'wah (call)

The Shaykh began his Dwah in Basra and because he had gained the enmity of some individuals on a hot summers day, he had to leave the city on foot. After this, he went to Huraymil however, when there was an attempt for his assassination he left the city, set off to Uyayna, and was under the Himyah (protection) of Uthmn bin Mamar the Amir of Uyayna. In Uyayna events to destroy places of Shirk such as the tomb of Zayd bin Hattb (Radiyallahu anh) being demolished to begin with and a female being applied Rajm (stoned to death) as punishment of Zin (adultery) under the leadership of the Shaykh, had terrified the enemies of Islm and finally Uthmn bin Mamar submitted to the repression and treachery and expelled the Shaykh from Uyayna.

Leaving Uyayna the Shaykh went to Dariya and there he met Muhammad bin Suud (1158H). Ibnu Suud accepted the call of Tawhid by the Shaykh and promised he would assist him in every need. Thus by agreement they continued the struggle together and did not separate until death. After this alliance of sword and pen, the Dwah (call) of Tawhd spread in waves to villages and towns and ultimately along with the establishment of administration relying on Aqidah the Salafi Dwah began to be heard everywhere.

Abdur Rahman bin Hasan (Rahimahullah) -grandson of Shaykhul Islm Muhammad bin Abdil Wahhb (Rahimahullah)- stated the following in the beginning of his priceless book namely Fathul Majd -which is Sharh (explanation) of Kitbut Tawhd of Shaykhul Islm- concerning the Shaykh (Rahimahullah) and his Dawah:

May Allah Tala reward Muhammad bin Abdil Wahhb (Rahimahullah) with Ajr (reward) and Thawb (spiritual merit). May Allah Tala forgive him and those who accept his D'wah (call) up until to Yawmul Hasb (the Day of the Reckoning). Muhammad bin Abdil Wahhb (Rahimahullah) opened an era by explaining Tawhd and its convincing proofs fairly; gathering evidences to clarify it and shed light upon it. Thus, it became Ilm (Sacred Knowledge) for the Muwahhidn and Hujjah (proof) for (against) the Mulhidn (pl. Mulhid; atheists). Thus, a great deal of the creation and large crowds make use of it.

So indeed this Imm (Rahimahullah) from the beginning of his youth, Allah Tala has opened his chest to the manifest Haqq (truth) that which Allah Tala sent with the Messengers; those who have Ikhls (sincerity) in the Ibadh (worship) with all its types, for Allah (alone) Lord of the Worlds and rejection of Shirk that many of the Mushrikn are upon.

So Allah Tala exalted his Himmah (spiritual aspiration), strengthened his devoutness, he initiated his Dwah (call) to the People of Najd (region) towards Tawhd which is the essence of Islm and Imn (faith) and he prohibited them from worshiping to the trees, the stones, the graves, the Tawght (pl. Taght) and the idols; (prohibited them) from believing in the magic/magician, the Munajjim (astrologers; claim to read things in the stars, writes and works with horoscopes) and the Kahin (soothsayers).

So Allah Tala annulled with his D'wah every type of the Bidah (religious innovation) and Dallah (deviation) that which every Shaytn (Satan) call upon. Allah Tala established with his Dwah the banner of Jihd. Allah Tala refuted with his Dwah repugnant doubts among the Ahlush Shirk wal Ind (The People of Shirk and Stubbornness).

Majority of the people both the townsman and the Bedouin- of that country (i.e. Najd region) subjected to Islm. His Dwah and his works spread widely, so much so that people of discord (against him and his Dwah) affirmed upon him with his virtue (and excellence) except those who are under the governance of the Shaytan and made him hate Imn so he persists on stubbornness and tyranny. The People of the Arabian Peninsula awakened with his D'wah just as -Qatada (Rahimahullah) said regarding- the state of the first of this Ummah (nation; of Islm).

When the Muslimn said La-ilaha Illalah (there is no true- God deserves to be worshipped- but Allah), the Mushrikn opposed that and became haughty towards them. Both Ibls (Lucifer) and his army became strained with the Kalimah (statement); thus turned away from Allah except to terminate it, triumph it, cleave it, and to help those who oppose it. It is a Kalimah that whoever disputes with it cleaves; whoever fights with it becomes triumphant. So indeed the people of this peninsula know it as a rider travels nights sparse and walks through life among a group of people who do not know it nor who neither study it thoroughly.11

His death and Odes Written About Him

After a life built upon Ilm (knowledge), Amal (action), Dwah (invitation) and Sabr (patience), Shaykh Muhammad bin Abdil Wahhb (Rahimahullah) died at the age of 92 in year 1206H (1792 CE). As Abdur Rahman bin Hasan (Rahimahullah) mentioned: "Allah Tala opened the chests of many scholars for the D'wah of Muhammad bin Abdil Wahhb (Rahimahullah), they were pleased with his talent and praised him with both prose and poetry."12 Following his death scholars such as Shawkn (Rahimahullah) and Husayn bin Ghannm (Rahimahullah) wrote odes for him. Also
Amr as-Sann, had written a Qasidah (ode) about praising him during his life time.

The True Nature of His Dwah

Shaykh'ul Islm Muhammad bin Abd'il Wahhb (Rahimahullaah) said the following while describing himself, and his D'wah (call):

I tell you that Alhamdulillah (praise be to Allah) my belief and my religion, according to which I worship Allah, is the way of Ahl'us Sunnah wal Jamah, which was the way of the Imms of the Muslims, such as the Four Imms and their followers until the Day of Resurrection. But I explain to people that they must devote their worship sincerely to Allah (Ikhls). I forbid them to call upon the Prophets and the dead among the righteous and others, and from associating them with Allah in any act of worship that should be done for Allah alone, such as offering sacrifices, making vows, putting ones trust, prostrating and other actions which are due to Allah and in which no one should be associated with Him, not any angel who is close to Him or any Prophet who was sent. This is the Message which was proclaimed by all the Messengers, from the first of them to the last of them, and this is the way of Ahl'us Sunnah wal Jamah.13

Then Shaykh'ul Islm Muhammad bin Abd'il Wahhb (Rahimahullaah), described those who go against his D'wah and said:

I hold a high position in my village and people listen to me. Some of the leaders denounced that because it goes against the customs they grew up with. I also obliged those who are under me to perform regular prayer, pay Zakh (obligatory charity) and fulfill other Islmic duties, and I forbade them to deal with Rib (interest), Muskirt (drink intoxicants) and Munkart (other kinds of forbidden things). The leaders could not criticize that or find fault with it, because it is something that is liked by the common folk, so they directed their criticism and enmity against that which I enjoin of Tawhd and that which I forbid of Shirk, and they confused the common folk by saying that this goes against what everyone is doing, and they caused a great deal of Fitnah. They sent upon us both the horseman and the footman of the Shaytn...14

May Allah treat with mercy; the Shaykh and all those Muwahhid scholars who had a hand in spreading the Call of Tawhd and may he destine us to benefit from their works. (mn!)




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6- This short biography had been compiled from independent sections regarding the life of the Shaykh (Rahimahullah) in books by renowned scholars such as "Hayatush Shaykh Muhammad bin Abdil Wahhb" by Isml al-Ansr, "Mashiru Ulamain Najd" by Abdur Rahman bin Abdil Latf, "Fathul Majd Sharhu Kitbit Tawhid" by Abdur Rahman bin Hasan and "al-Alm" by Zirikl etc.

7- Husayn bin Gannm, Rawdatul Afkr, 1/25

8- Abdil Latf bin Abdur Rahman, Misbhuz Zalm, 9

9- Abdil Latf bin Abdur Rahman, Misbhuz Zalm, 139-140

10- ad-Durarus Saniyyah, 16/316

11- Abdur Rahman bin Hasan, Fathul Majd Sharhu Kitbit Tawhd, 3-4.

12- Abdur Rahman bin Hasan, Fathul Majd Sharhu Kitbit Tawhd, 4.

13- ad-Durar'us Saniyya, 1/64-65.

14- ad-Durar'us Saniyya, 1/79-80.
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLH)
« Reply #4 on: March 24, 2018, 07:49:47 PM »








تفسير آيات من القرآن الكريم

Tafsr of yt from Qurnil Karm (The Tafsr of Muhammad bin Abdil Wahhb)

Shaykhul Islm Muhammad bin Abdil Wahhb (Rahimahullh)








Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

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Re: THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLAH)
« Reply #5 on: May 04, 2018, 06:11:05 AM »


The Tafsr of Sratul Ftihah15

Introduction

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
In the name of Allah, Most Gracious, Most Merciful.

Allh Tal states,

الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ الرَّحْمنِ الرَّحِيمِ مَالِكِ يَوْمِ الدِّينِ إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ اهدِنَا الصِّرَاطَ المُستَقِيمَ صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ
Praise be to Allh, the Cherisher and Sustainer of the worlds; ar-Rahman (Most Gracious), ar-Rahm (Most Merciful); Malik (Master) of Yawmid Dn (the Day of Judgment). Thee do we worship, and Thine aid we seek. Show us Sirtul Mustaqm (the straight path), The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray. (Sratul Ftihah 1/1-7)

Shaykhul Islm Muhammad bin Abdil Wahhb -May Allh have Mercy upon him and may He be pleased with him with His Generosity and Nobleness- said,

Know, may Allh cultivate you in obeying Him, encompass you with His protection, and may He take care of you in the Duny (worldly life) and khirah (Hereafter): that the Maqsd (intent) of Salh (prayer), its Rh (soul), and its core is Iqbl (attendance) of the heart to Allh Tal in Salh. When you pray without a heart (being attentive), then it is like a body that does not have a soul in it. The (following) statement of Allh Tal indicates to it,


فَوَيْلٌ لِلْمُصَلِّينَ الَّذِينَ هُمْ عَنْ صَلاتِهِمْ سَاهُونَ
So woe to the worshipers who are neglectful of their prayers (al-Mn 107/4-5)

"السهوas-Sahwa (inattentiveness) (mentioned in the yah) was explained as inattentiveness of the Salhs time, which means wastefulness in it. The Sahwa is in what is Wjib (obligatory) in Salh. Sahwa is the presence of heart. What indicates this is the Hadth in Sahh Muslim that Raslullh (Sallallhu Alayhi wa Sallam) stated,

تلك صلاة المنافق، تلك صلاة المنافق تلك صلاة المنافق، يرقب الشمس، حتى إذا كانت بين قرني شيطان قام فنقر أربعا لا يذكر الله فيها إلا قليلا
This is the Salh of the Munfiq (hypocrite)! This is the Salh of the Munfiq! This is the Salh of the Munfiq! He observes the sun until it is between the two horns of Shaytn (devil), then he gets up and pecks (in haste) four times (Rakat i.e. units of prayer) in which he does not mentions/remembers Allh in them except for a little! (Muslim, Hadth no: 622; Tirmidh, Hadth no: 160; Nas, Hadth no: 511)

Thus, Raslullh (Sallallhu Alayhi wa Sallam) described it (in the Hadth) by wastefulness of time by his saying, يرقب الشمس observes the sun.. and also with wastefulness of the Arkn (pl. Rukn; pillars) by his mentioning of النقر pecking (the ground in haste). Raslullh (Sallallhu Alayhi wa Sallam) also described wastefulness of the heart being present by his saying, لا يذكر الله فيها إلا قليلا he does not mentions/remembers Allh in them except for a little!

When you comprehend this, then comprehend the one way of Salh, and it is reciting al-Ftihah. It is hoped that Allh makes your Salh amongst the accepted Salawt (pl. of Salh), multiplied (in rewards), and compensation for your sins.

From amongst the best of what will open for you the door in comprehending al-Ftihah is the Hadth of Ab Hurayrah Radiyallhu Anhu that is in the Sahh of Muslim. Ab Hurayrah Radiyallhu Anhu said, I heard Raslullh Sallallhu Alayhi wa Sallam saying,


يقول الله تعالى: قسمت الصلاة بيني وبين عبدي نصفين ولعبدي ما سأل فإذا قال العبد: {الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ} قال الله: حمدني عبدي. فإذا قال: {الرَّحْمَنِ الرَّحِيمِ} قال الله: أثنى علي عبدي، فإذا قال: {مَالِكِ يَوْمِ الدِّينِ} قال الله: مجدني عبدي. فإذا قال: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ} قال الله: هذا بيني وبين عبدي ولعبدي ما سأل. فإذا قال: {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ} قال الله: هذا لعبدي ولعبدي ما سأل

Allh Tal states, I have divided Salh into two halves between Me and My servant (the worshiper), and for My servant is what he asks for. So when the servant says,

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
Praise be to Allh, the Cherisher and Sustainer of the worlds.

Allh says My servant praised Me. When he says,


الرَّحْمَنِ الرَّحِيمِ
Most Gracious, Most Merciful.

Allh says, My servant has lauded Me. When he says,


مَالِكِ يَوْمِ الدِّينِ
Master of the Day of Judgment.

Allh says, My servant has glorified Me. When he says,


إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
Thee do we worship, and Thine aid we seek.

Allh says, This is between Me and My servant, and for my servant is what he asks for. When he says,


اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ
Show us the straight path, The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.

Allh says, This is for My servant and for My servant is what he asks for.
(Muslim Hadth no: 395; Tirmidh Hadth no: 2953; Ab Dwud Hadth no: 821; Ibnu Mjah, 3784; Hadth no: Nas Hadth no: 909; Musnad Ahmad, 7289, 7823)

Quotation from the Hadth ends here.

When the servant ponders upon this, and knows that al-Ftihah is of two halves: the half of Allh which is the first half-, is until His statement,


إِيَّاكَ نَعْبُدُ
Thee do we worship.

The half for the servant is a Du (call), in which in it he makes Du for himself. When he ponders upon the fact that the one who taught him this is Allh Tal, and that He (Tal) commanded him to pray with it and He (Tal) also commanded him to repeat it in every Rakaah. Also that He Subhnahu from His Fadl (favour) and Karam (generosity) guaranteed that He will answer this Du when he makes this Du with Ikhls (sincerity) and with the presence of heart; it is clear to him what most people waste.

قد هيئـوك لأمـر لو فطنـت له
فاربأ بنفسـك أن ترعـى مع الهمـل

He paved a way for you in a matter: if only you were to understand it
So outwit your Nafs (soul) so that it is guarded from neglect

Here I, mention to you the meaning of this great Srah (chapter of the Qurn) so that you may pray with a present heart and that your heart may understand what you pronounce with your tongue. This is because when that which the tongue pronounces is not believed in by the heart, it is not a Slih (righteous) Amal (deed); as Allh Tal states,

يَقُولُونَ بِأَلْسِنَتِهِمْ مَا لَيْسَ فِي قُلُوبِهِم
They say with their tongues what is not in their hearts. (al-Fath 48/11)



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Footnotes:

15- It is narrated that al-Amr Abdul Azz bin Muhammad bin Sud (Rahimahullh) wrote to Shaykhul Islm Muhammad bin Abdil Wahhb (Rahimahullh) -while the Shaykh was in Uyayna- asking him to write the Tafsr of Sratul Ftihah for him. So the Shaykh wrote him this Tafsr.
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLH)
« Reply #6 on: May 05, 2018, 05:39:16 AM »


Istidha & Basmalah

I begin with the abbreviated and abridged meaning of al-Istidhah (seeking refuge in Allh from Shaytn), then the Basmalah (beginning in the name of Allh).

Istidhah (seeking refuge in Allh from Shaytn)

The meaning of
أعوذ بالله من الشيطان الرجيم (I seek refuge in Allh from the outcast Shaytn) is ألوذ بالله (I seek refuge in Allh), أعتصم بالله (I hold on to Allh), and I seek refuge in His Honour from the evil of this enemy, that may harm me in my Dn (religion) or Duny (world), he may cause me to turn away from an action which I was commanded with, or he may compel me to an action which I was forbidden from; this is because he strives harder upon that which may happen to the servant when he wants to do a Khayr (good action) such as Salh, Qirah (recitation of Qurn), or other than this. This is because there is no escape for you in his compulsion (towards disobedience to Allh) except by Istidhah in Allh. For  Allh Tal states,

إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لا تَرَوْنَهُمْ
He and his tribe watch you from a position where ye cannot see them! (al-Arf 7/27)

Thus when you ask from Allh to refuge you from him, and when you hold on to Him: then this becomes a reason for the presence of the heart. Recognize the meaning of this word and do not say it solely with the tongue as most of the people do.

Basmalah (beginning in the name of Allh)

As for the Basmalah; its meaning is, I enter/begin this task of Qirah, Du, or other than these with
بِسْمِ اللَّهِ with/in the name of Allh; not with my might or my power. Rather, I do this task of mine by seeking aid in Allh, seeking Barakah (blessing) by the name of Allh Tabraka wa Tal . This is in every issue; mention the name of Allah first in the task of Dn (religious matters) or the task of Duny (worldly matters). When you remind your soul that you're entering in Qirah while seeking aid from Allh and distant from your own might and power: this is the greatest of reasons for the presence of the heart, and its deficiency prevents from every Khayr.

الرَّحْمنِ الرَّحِيمِ (The Most Gracious, the Most Merciful) are two names, derived from الرحمة ar-Rahmah (Mercy). One of them is more intense/deeper in mercy than the other, like (the words): العلام (al-Allma; more knowledgeable than al-lim) and العالم (al-lim; knowledgeable) are. Ibnu Abbs (Radiyallhu Aanhum) said,

هما اسمان رقيقان أحدهما أرق من الآخر

They are two compassionate names which one is lighter in compassion than the other. which means, one has more mercy than the other.
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

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Re: THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLH)
« Reply #7 on: May 09, 2018, 09:30:37 AM »


Tafsr of Sratul Ftihah

As for al-Ftihah, it is seven yt (verses of Qurn): three and a half yt for Allh, and three and a half yt for the servant. Its beginning is,

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
Praise be to Allh, the Cherisher and Sustainer of the worlds. (al-Ftihah 1/1)

Thus, know that الْحَمْدُ al-Hamd (praise that belongs to only Allh and comprises Than, Madh and Shukr) is الثناء ath-Than (praising while negating condemnation) with the tongue upon the good choices. It is derived from His statement; praising by the tongue is praising by the actions, which is called as لسان الحال Lisnul Hl (language of condition/status). Thus, this is a type of الشكر ash-Shukr (gratitude).

His saying, upon the good choices means the thing which man does by his will. As for the good, it is that which not manufactured in equivalence to its beauty and its like.

Thus, ath-Than is named as
مدح Madh (to praise & glorification towards a good that occurs without the willpower of man) and not as Hamd (praise).
 
The difference between al-Hamd and ash-Shukr (gratitude) is that: Hamd encompasses Madh and ath-Than upon the praiseworthy with the mention of his best; it does not matter if it was kindness to the one who praises or not.  ash-Shukr does not occur except that the kindness was done to the one who gives thanks. From this point of view, al-Hamd is more general than ash-Shukr. This is because al-Hamd happens upon the one who the kindness is done to and the kindness.
 
Verily, Allh is praised upon that which He has
الأسماء الحسنى al-Asmul Husn (the Most Beautiful Names of Allh) and that which is His creation in the khirah (Afterlife) and al-la (the first, literally the Duny/worldly life). This is why Allh Tal states,

الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَداً
Praise be to Allh, who begets no son (al-Isr 17/111);

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ
Praise be Allh, Who created the heavens and the earth (al-Anm 6/1)

And other yt in this regards.

As for ash-Shukr it does not happen except upon bounties, and it is more specific than al-Hamd from this point of view. However, it happens with the heart, hand, and tongue. This is why Allh Tal states,


اعْمَلُوا آلَ دَاوُدَ شُكْراً
Exercise thanks, family of Dwud (David)! (Saba 34/13)

al-Hamd only happens with the heart and tongue. From the point of view of its types, ash-Shukr is more general, and al-Hamd is more general in the point of view of its reasons.

The (letter)
الألف and (the letter) اللام in His Tals statement, الْحَمْدُ is for continuation, which means all the types of Hamd is for Allh: not to other than Him.
 
As for the thing which is not producible by the creation: like the creation of humans, the creation of hearing, sight, the as-Sam (the heavens), al-Ardh (the earth), Arzq (provisions), and other than this: then it is very clear.
 
As for that which He Tal is praised for by the creations: like what the Salihn (pl. Slih; Pious People), Anbiy (pl. Nabi: Prophets), and Mursaln (pl. Mursal; Messengers), and upon the one who does a good deed, specifically if he renders it to you, is praised for.
 
So all of this belongs to Allh by the meaning that He Tal created this Fil doer, gives him this action which he acted with, He loves him and strengthens Him upon this, and other than this from the virtues of Allh which if some of them were to deceive, this Praised Being would not be praised. So Hamd in its entirety became for Allh with this consideration.

As for Allh Taals statement,


لِلَّهِ رَبِّ الْعَالَمِينَ
to Allh, the Cherisher and Sustainer of the worlds. (al-Ftihah 1/1)

As for الله Allh it is known upon our الرب Rabb (Lord) Tabaraka wa Taal. And its meaning is, الإله al-Ilah (the Deity worshiped) which means المعبود al-Mabd (the one who is worshiped) because of He Taals two statements,

وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ
And He is Allh in the heavens and on earth (al-Anm 6/3)

Which means Allh Taal is al-Mabd in the heavens and Allh Taal is al-Mabd in the earth,

إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَنِ عَبْداً
Not one of the beings in the heavens and the earth but must come to the Most Gracious as a servant. (Maryam 19/93)

The meaning of الرب ar-Rabb (Lord) is the master, the ruler/governor.

As for
العالمين al-Almn (the worlds) is the name of everything except for Allh Tabraka wa Tal; so everything other than Him Tal from wealth, Nab, Ins (humankind), Jinn (Jinn kind), or other than this is taken care of, subjugated, and governed in it. They are poor and needy: all of them turn to the Whid (the One i.e., Allh) Who does not have a partner in this regards, and He Tal is al-Ghaniyy (the Rich) and as-Samad (the Eternal, Absolute). Then He Tal mentions after this,

مَالِكِ يَوْمِ الدِّينِ
Mlik (Master) of Yawmud Dn (the Day of Judgment). (al-Ftihah 1/3)

And in another Qirah (way of recitation of the Qurn),

مَلِكِ يَوْمِ الدِّينِ
Malik (King/Ruler) of Yawmud Dn (the Day of Judgment). (al-Ftihah 1/3)

So He Tal mentioned matters of al-Ulhiyyah (Servitude), Rubbiyyah (Lordship), and Mulk (Kingship/Rulership) -in the beginning of this Srah which is the first Srah in the Mushaf (written form of the Qurn)- just as He Tal mentioned it in the last Srah in the Mushaf,

قُلْ أَعُوذُ بِرَبِّ النَّاسِ مَلِكِ النَّاسِ إِلَهِ النَّاسِ
Say: I seek refuge with the Lord and Cherisher of Mankind. The King (Ruler) of Mankind. The Ilah (God/Judge) of Mankind. (an-Ns 114/1-3)

So these three descriptions belong to our Rabb Tabaraka wa Taal: He Taal mentioned them together in one place in the beginning of the Qurn; then He Taal mentioned them all together in one place in the end of what comes to your hearing/knowledge of the Qurn.

So it befits to the one who advises himself to be pay attention at this occurrence and endeavour in the research of this, and to know that al-Alm (The Knower of All), al-Khabr (The All-Aware) did not join between them in the beginning of the Qurn and in its end except that it is not known yet the extreme need of the servants to recognize this, and the recognition of the differences between these Sift (attributes). Every Sifat has a meaning which the other Sifat does not have, as they say, Muhammad is Rasl of Allh, the Khtim (seal) of the Nabiyyn (pl. of Nab; prophets), and Sayyid (the master) of the children of dam (Alayhis Salm). Each description given to Him has a meaning different from the description of the other Sifat.

When you recognize that the meaning of Allh is al-Ilah, you have recognized that al-Ilah is al-Mabd, and then you called upon Allh, slaughtered for Him Taal, or vowed for Him: then you have recognized that He is Allh. If you had called upon a good or repulsive created being, if you were to slaughter, or vow for him then you have (falsely) claimed that he/it is Allh. Whoever recognizes that He has made Shamsn or Tj16 some time of his life Allh, he has recognized that which Ban Isrl recognized when they worshiped al-Ijl (the calf); when this became apparent to them they became afraid and then they said what Allh mentioned about them,


وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِنْ لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ
When they repented, and saw that they had erred, they said, If our Lord have not mercy upon us and forgive us, we shall indeed be among the losers. (al-Arf 7/149)

As for ar-Rabb: its meaning is the master, the governor so Allh Tal is the master of everything and the governor of it, and this is Haq (the truth). However, idol worshipers to whom Raslullh Sallallhu Alayhi wa Sallam fought against also affirmed this, as Allh mentioned about them in the Qurn in another place, as He Taal s statement,

قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ
Say: Who is it that sustains you (in life) from the sky and from the earth? (Ynus 10/31)

Until He Taal s statement,

فَقُلْ أَفَلا تَتَّقُونَ
Say, will ye not then show piety (to Him)? (Ynus 10/31)17

So whoever calls upon Allh for dispelling distress and fulfilling his need, and then he calls upon (makes Du to) a created being for this only if it is claiming that persons self to Ubdiyyah (slavery) like his statement in his Du, O Fuln, Im your slave (I worship you), Abd (the servant) of Al, Abdun Nab (servant of the Prophet), or Zubayr then he has affirmed for Him the Rubbiyyah. In his Du to Al or Zubayr with his Du to Allh Tabraka wa Tal is affirmation to him (the other worshiped being) by Ubdiyyah, that will bring him good or push away some harm from him along with naming himself a servant to him. He has affirmed him (the other worshiped being) with Rubbiyyah, and he has not affirmed Allh the Rabb of the entire worlds altogether: rather he has rejected some of His Rubbiyyah. May Allh show mercy to the servant/worshiper who advises himself and aware of these tasks. It was asked about the speech of the Ahlul Ilm (People of Sacred Knowledge) who are the Ahlu Sirt'il Mustaqm (People Straight Path): Did they explain the Srah in this manner or not?

As for
الملك al-Malik (King/Ruler): speech concerning it will come. This is because His Tals statement,

مَالِكِ يَوْمِ الدِّينِ
Mlik (Master) of the Day of Judgment. (al-Ftihah 1/3)

In another Qirah, it is stated,

مَلِكِ يَوْمِ الدِّينِ
Malik (King/Ruler) of the Day of Judgment. (al-Ftihah 1/3)

The meaning of مَلِكِ King according to all of the Mufassirn (pl, Mufassir; Tafsr scholars) is what Allh interpreted as in His statement,

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً وَالْأَمْرُ يَوْمَئِذٍ لِلَّهِ
And what will explain to thee what the Day of Judgment is? Again, what will explain to thee what the Day of Judgment is? (It will be) the Day when no soul shall have power (to do) aught for another: For the Command, that Day, will be (wholly) with Allh. (al-Infitr 82/17-19)

Whoever understands the Tafsr (interpretation) of this yah, and realizes that Mulk (dominion) specified this day (i.e. the Day of Judgement) only for Allh along with that He Subhnahu is المَالِكِ al-Mlik of everything on this day and days other than it: then he will realize that specification is for this great matter (that Allh is the sole Sovereign and Master of the Day of Judgment) which due to recognizing it, he enters Jannah (Paradise) from its entrance, and due to ignorance about it he enters the Nr (Fire i.e., Hell-fire) from its entrance.

What a monument of a matter it is, if a man were to travel (in order to attain it) for more than twenty years he will not be able to fulfill its right. So were is this meaning and mn (faith) in it with what the Qurn became evident, along with the statement of Raslullh Sallallhu Alayhi wa Sallam,


يا فاطمه بنت محمد لا أغني عنك من الله شيئا
O Ftimah bint Muhammad I cannot avail you anything before Allh (if you disobey Him)!18

The following are among the statement of the Owner (author) of al-Burdah:19

ولن يضيـق رسـول الله جاهـك بـي
إذا الكريـم تحلـى باسم منتقـم

O messenger of Allh, your exalted status will not diminish, because of me (intercession on my behalf)
When Karm (Most Bountiful i.e. Allh) will manifest (Himself) by the name of Muntaqim (Avenger i.e., on the Day of Resurrection).
20


فإن لـي ذمة منه بتسـميتـي
محمـدا وهو أوفـى الخلق بالذمـم

For verily I have security from him due to my name.
(Being) Muhammad, while he is the most faithful of mankind in fulfilling his promise.
21


إن لم تكـن في معـادي آخذا بيـدي
فضـلا وإلا فقـل يا زلـة القـدم

If at my resurrection, he should not take me by my hand.
Out of kindness, then say o the slipping of my foot.
22

So let the one who advices himself and one who are infatuated with it and those who claim to be amongst the Ulam while preferring its recitation over the Tilwah (recitation) of Qurn; ponder upon these verses of poetry and its meanings.

Does confirming these verses of poetry and confirming His Tals (and His Prophets following) statements, come together in the heart of a servant?


يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئاً وَالْأَمْرُ يَوْمَئِذٍ لِلَّهِ
(It will be) the Day when no soul shall have power (to do) aught for another: For the Command, that Day, will be (wholly) with Allh. (al-Infitr 82/19)

Also the statement of Raslullh Sallallhu Alayhi wa Sallam,

يا فاطمه بنت محمد لا أغني عنك من الله شيئا
O Ftimah bint Muhammad I cannot avail you anything before Allh (if you disobey Him)!

No Wallhi (by Allh)! No Wallhi! No Wallhi, except this is like one combines in his heart that Ms (Alayhis Salm) was Sdiq (truthful) and (at the same time) Firawn (Pharaoh) was Sdiq, and that Muhammad (Sallallhu Alayhi wa Sallam) was Sdiq upon the Haqq (truth), and (at the same time) Ab Jahl was Sdiq upon the Haqq!

No, Wallhi! They are not equal and they will never meet until the head of the crow turns grey. Thus, whoever understands this issue and understands al-Burdah and those who infatuated by it, he will understand the strangeness of Islm. He will also understand that enmity and being our blood, wealth, and women Hall (permissible) is not upon Takfr and Qitl (fighting), rather they are the ones who started us by Takfr and Qitl (they forced us to make Takfr and to do Qitl with them because of their Kufr). Rather upon His Tals statement,


فَلا تَدْعُو مَعَ اللَّهِ أَحَداً
So invoke/worship not any one along with Allh! (al-Jinn 72/18)

And at He Tals statement,

أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ
Those whom they call upon do seek (for themselves) means of access to their Lord, as to who are nearest (al-Isr 17/57)

And He Tals statement,

لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ
To Him is due the true prayer: any others that they call upon besides Him hear them no more (ar-Rad 13/14)

Thus, this is some of the meanings in He Tals statement,

مَالِكِ يَوْمِ الدِّينِ
Mlik (Master) of the Day of Judgment. (al-Ftihah 1/3)

This is of the meaning according to the Ijm (consensus) of the entirety of Mufassirn. Allh Subahnahu also explained this in the Srah of,

إِذَا السَّمَاءُ انْفَطَرَتْ
When the Sky is cleft asunder (al-Infitr 82/1)

(i.e. in Sratul Infitr), as it has been presented to you.

Know, may Allh cultivate you (to truth), that
الحق al-Haqq (the truth) is not clarified unless with الباطل al-Btil (falsehood); as it was said,

وبضدها تتبين الأشياء Things are clarified by its opposite.

Thus, ponder upon what I mentioned to you; hour after hour, day after day, month after month, and year after year so that you may recognize the Millah (Religion) of your father Ibrhm (Alayhis Salm) and the Dn of your Nab (Sallallhu Alayhi wa Sallam) so that you may be gathered (on the Day of Resurrection) with both of them, and so that you may not be distanced from the Hawdh (pool) on Yawmud Dn, as those who are distanced from their way are distanced from it.

It is hoped that you will walk upon the Sirt (path) on Yawmul Qiymah, and that you do not slip from it as those who slip in the Duny slip from Sirt of  Ibrhm (Alayhis Salm) and Muhammad (Sallallhu Alayhi wa Sallam) which is Mustaqm (straight path). So it is upon you to establish the Du of Ftihah with the presence of heart, fear, and imploring.

As for He Tals statement,


إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
Thee do we worship, and Thine aid we seek. (al-Ftihah 1/4)

Ibdah (worship) is Kaml (perfection) of Mahabbah (love), and Kaml of Khud (submission), Khawf (fear), and Dhillah (humility). The Mafl (acted upon) precedes and it is إِيَّاكَ Iyyka (to You), and it is repeated for attention and Hasr (to restrict/confine) which means, We do not worship anything except You! We do not have Tawakkul (trust) in anything except You! This is perfection of Tah (obedience). The Dn in its entirety stems from these two meanings. The first is distancing from Shirk, and the second is distancing from might or power. So He Tals statement,

إِيَّاكَ نَعْبُدُ
Thee do we worship. (al-Ftihah 1/4)

Means, We make Tawhd of You, and its meaning is that you promise your Rabb that you will not associate anyone/thing with Him in His Ibdah, neither a Malak (angel), or a Nab, nor other than them, as He Tal stated to the Sahbah,

وَلا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلائِكَةَ وَالنَّبِيِّينَ أَرْبَاباً أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ
Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (to Allh in Islm)? (li Imrn 3/80)

So ponder upon this yah and understand that which I mentioned to you about Rubbiyyah, that it is what, attributed to Tj, and Muhammad bin Shamsn. If the Sahbah were to do this with the Rusul (prophets) they would have disbelieved after their Islm (submission), just imagine how much more it would be for the one who attributes Rubbiyyah to Tj and his likes with it?

And He Tals statement,


وَإِيَّاكَ نَسْتَعِينُ
and Thine aid we seek. (al-Ftihah 1/4)

In this, there are two issues: The first of them is asking aid from Allh, and it is Tawakkul and distancing from might or power, and also seeking aid from Allh, as it was mentioned previously regarding the half (of the Srah) being for the servant.

And He Tals statement,


اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
Show us the Straight Path. (al-Ftihah 1/5)

This is an evident Du which is prosperity for the slave from Allh. The slaves supplication to Him and insistence upon Allh to provide for the slave this is a great request. There is nothing more virtuous, given in the Duny and khirah than this. Just as Allh Tal bestowed upon His Rasl Sallallhu Alayhi wa Sallam after the Fath (conquest; i.e. the conquest of Makkah). He Tals statement,,

وَيَهْدِيَكَ صِرَاطاً مُسْتَقِيماً
and guide thee on the Straight Path (al-Fath 48/2)

Hidyah (guidance) here is Tawfq (success) and Irshd (directing to guidance) so that the servant ponders upon the Dharrah (necessity) of this matter, for verily Hidyah encompasses Ilm (knowledge) and Slih (righteous) Amal (action) with regard to Istiqmah (steadfastness upon destination), the perfection and the perseverance upon this until meeting Allh.

Sirt is the clear path and Mustaqm is that which has no crookedness in it.
The path that Allh Tal has revealed upon His Rasl Sallallhu Alayhi wa Sallam is intended with this path, and it is,


صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
The way of those on whom Thou hast bestowed Thy Grace. (al-Ftihah 1/6)

They are Raslullh Sallallhu Alayhi wa Sallam and his Ashb (companions). Constantly ask Allh -in every Rakah- to guide you to their path. It is incumbent upon you amongst the compulsory matters to confirm Allh that is Mustaqm (straightness). Every other path that which differs form it in terms of path or Ilm, or Ibdah is not Mustaqm, rather it is crooked.

This is the first of the Wjibt (pl. of Wjib; compulsory) that are deducted from this yah, and it is to believe in this by heart. And so the Mumin (believer) becomes wary of obedience of the Shaytn; and it is believing in this concisely and abandoning it at length, for verily the worst Kfir (disbeliever) of the people amongst the Murtaddn who believe that Raslullh Sallallhu Alayhi wa Sallam is upon Haqq and that surely that which opposes it is Btil (invalid). When that which their souls does not desire comes to them, they are just like what Allh Tal states,


فَرِيقاً كَذَّبُوا وَفَرِيقاً يَقْتُلُونَ
some (of these) they called impostors, and some they (go so far as to) slay. (al-Midah 5/70)23

As for He Tals statement,

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلا الضَّالِّينَ
those whose (portion) is not wrath, and who go not astray. (al-Ftihah 1/7)

As for الْمَغْضُوبِ عَلَيْهِمْ those whose (portion) is wrath are the Ulam whom do not act with their Ilm, and the الضَّالُّون who gone astray are the ones who act without Ilm. The first is the description of the Yahd (Jews) and the second a description for the Nasr (Christians).

When many among the people see in the Tafsr that the Yahd are the
الْمَغْضُوبِ عَلَيْهِمْ those whose (portion) is wrath and that the Nasr are the الضَّالُّون who gone astray, the ignorant deems that this is specific to them, while he affirms that his Rabb obligated upon him to supplicate with this Du, so that he is protected from the path of the people of this characteristic.
 
Subhnallh! How does Allh teach him and chose for him, and He Tal also makes Fardh upon him to always supplicate with this Du along with his thought that there is no warning in it for him, nor does he imagine that he commits this act (act of being from amongst those whose portion is wrath or those who have gone astray)! This is from amongst Sui Dhann (bad thoughts) upon Allh Tal! Wallhu ’lam.

This is the end of (Tafsr of Srah) al-Ftihah.

As for
آمين mn it is not from al-Ftihah, however it is assurance upon the Du. Its meaning is اللهم استجب O Allh, Accept!

It is Wjib (obligatory) upon the Jhil (ignorant) to learn this so that he does not think that mn is from Kalamullh (speech of Allh).

Wallhu ’lam (and Allh knows the best)!



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Footnotes:

16- Shamsn, Tj, and another named Ysuf were men whom the people in the time of the Shaykh believed that they were Wal (Friends) of Allh, and they raised them in Ibdah, Du, and its like which is not necessary to raise except for Allh Azza wa Jalla.

17- Allh Tala states,


قل من يرزقكم من السماء والأرض أمن يملك السمع والأبصار ومن يخرج الحي من الميت ويخرج الميت من الحي ومن يدبر الأمر فسيقولون الله فقل أفلا تتقون
Say: Who is it that sustains you (in life) from the sky and from the earth? Or: Who is it that has power over hearing and sight? And: Who is it that brings out the living from the dead and the dead from the living? And: Who is it that rules and regulates all affairs? They will soon say, Allh. Say: Will ye not then show piety (to Him)? (Ynus 10/31)

18- Bukhr, Hadth no: 2753; Muslim, Hadth no: 206.

19- He is Sharaf ad-Dn Muhammad bin Sad as-Sanhj al-Misr, he is attributed to Buwaysar bin Ban Suwayf in Egypt. He is a poet and his most popular poem is what Shaykh Rahimahullh quoted from, namely قصيدة البردة Qasdatul Burdah (The Poem of the Scarf/Cloak). He was born 608H and died 696H. See Fawtul Wifayt, 362-363, 369. He is famous with his poem that is called as Qasdatul Burdah.

Qasdatul Burdah is widespread and well-known especially within the Sufis and lay people. There are many people out there either memorizing it or chanting it. Sufis claim that there are many virtues and specialities of Qasdatul Burdah and each line has a special benefit! At the end they claim that for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled...

In the English translation of Qasidah Burdah has a section in which virtues and specialties of Qasidah Burdah are listed:


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The virtues and specialities of Qasidah Burdah

The virtues of Qasidah Burdah are innumerable.

Some of its virtues (and specialities as appear in famous kitabs) are mentioned here:

1. For blessings in life (1ong life) recite 1001 times.

2. For the removal of difficulties recite 71 times.

3. To remove drought recite 300 times.

4. For wealth and riches recite 700 times.

5. To have male children recite 116 times.

6. To make easy all difficult tasks. recite 771 times.

7. Whoever recites it daily or has someone else recite it 9  and thereafter makes damm (blow) on him, will be safeguarded from all hardships.

8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.

9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.

10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.

11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.

12. Whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons memory will increase tremendously.

13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.

14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.

15. The house in which it is read 3 times daily, will be protected from most difficulties.

16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.

17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.

18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.

19. Whoever reads it over rose water and sprinkles it over his clothes, will become respected and loved by the creation of Allah Ta'alaa.

20. On a journey if recited once daily, one will be protected from ail hardships of travel.

21. Whoever is in debt should recite it 1000 times.

22. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.

23. The house in which this qasidah is read regularly will be saved from seven things:

i. From the evil of Jinn.

ii. From plague and epidemics.

iii. From smallpox.

iv. From diseases of the eyes.

v. From misfortune.

vi. From insanity.

vii. From sudden death.

20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:

i. Long life.

ii. Abundance in sustenance.

iii. Good health.

iv. Help (from Allah).

v. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.

vi. Wealth.

vii. Happiness and contentment.

20. Whoever wishes to know whether he will derive benefit or harm from a journey 9  should read the qasidah 3 times, and before reading it, he should recite durood Shareef 1000 times He will thereafter be informed in a dream by Rasulullah Sallallahu Alayhi Wasallam whether it would be beneficial or harmful to travel.

21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.

22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.

23. If a child is born, then read it 9 times on sea water and bath the child with it. The child will be saved from all types of calamities.

24. For labour pains (child birth), read 3 times and blow on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well and ease will be experienced immediately.

25. Whoever reads it once after embarking on a ship and passes through a severe storm, will be safeguarded. whoever is imprisoned, should recite it continuously and he will be freed.

26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.

27. If farmlands are infested or plagued with locusts, then read it 7 times on sand and sprinkle it through the lands. Wherever the sand falls, that land will not be infested again.

In conclusion we find that for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled, with the precondition that ones earnings and food is halaal. One also becomes constant in eating, sleeping, and talking less. May Allah Ta'alaa through His infinite grace and mercy accept this humble effort, grant us death with Iman, bestow us, our Ma'shaykh, and our families, eternal love for Sayyidina Rasulullah Sallallahu Alayhi Wasallam through the blessings of this qasidah. Ameen.

This list is a proof for what the level of deviation reached between these people. We seek refuge to Allh Tal from the deviation and ignorance of these people who act in the name of Allh, in the name of Raslullh Sallallhu Alayhi wa Sallam and in the name of Islm!

Even though this poem has the same name with the poem of Kab bin Zuhayr (Radiyallhu Anh) there is no similarities between them. Many among the scholars such as Shawkan, Shaykh Sulaymn bin Muhammad bin Abdil Wahhb, Abdur Rahman bin Hasan and Mahmd Shukr al-Als- refuted it due to it containing extremism in praise of Raslullh (Sallallhu Alayhi wa Sallam) which would lead to Shirk.

20- Bsayr, Qasdatul Burdah, Chapter 10 verse no: 3-4.

21- Bsayr, Qasdatul Burdah, Chapter 9 verse no: 13-14.

22- Bsayr, Qasdatul Burdah, Chapter 9 verse no: 15-16.

23- The full length of the yah is as follows,

لَقَدْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ وَأَرْسَلْنَا إِلَيْهِمْ رُسُلاً كُلَّمَا جَاءهُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنْفُسُهُمْ فَرِيقاً كَذَّبُواْ وَفَرِيقاً يَقْتُلُونَ
We took the covenant of the Children of Israel and sent them messengers, every time, there came to them a messenger with what they themselves desired not; some (of these) they called impostors, and some they (go so far as to) slay. (al-Midah 5/70)
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: THE TAFSR OF MUHAMMAD BIN ABDIL WAHHB (RAHIMAHULLH)
« Reply #8 on: May 27, 2018, 07:54:17 AM »


(Benefits From Sratul Ftihah)24

These matters are detections from Sratul Ftihah which Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullhu Tal detected.

The First:


إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
Thee do we worship, and Thine aid we seek. (al-Ftihah 1/4)

It is regarding Tawhd.

The Second:


اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
Show us the straight way! (al-Ftihah 1/5)

It is regarding continuation.

The Third: is the Arkn (pl. Ruqn; principles) of Dn:
الحب al-Hubb (love), الرجاء ar-Raj (hope), and الخوف al-Khawf (fear).

As for
الحب al-Hubb (love) it is (mentioned) in the first (yah).

As for الرجاء ar-Raj it is (mentioned) in the second (yah).

As for الخوف al-Khawf it is (mentioned) in the third (yah).

The Fourth: The destruction of many from being ignorant about the first yah: I mean the preoccupation of
الحمد al-Hamd (praise) and the preoccupation of Rubbiyyah of the lamn.

The Fifth: Explanation of al Munim (the Benefactor) over them and explanation of those whose (portion) is wrath and who gone astray.

The Sixth: The exposition of
الكرم al-Karam (generosity) and الحمد al-Hamd (praise) in the mentioning of al-Munim (the Benefactor) over them.

The Seventh: The exposition of
القدرة al-Qudrah (strength) and المجد al-Majd (glory) in the mentioning of those whose (portion) is wrath and who gone astray.

The Eighth: The Du of al-Ftihah with his mere statement, is not an accepted/answered Du when it is from a Ghfil (unaware) heart.

The Ninth: His Tals statement,


صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
The way of those on whom Thou hast bestowed Thy Grace. (al-Ftihah 1/6)

It is regarding the Hujjah (proof) of Ijm (consensus).

The Tenth: That which is concise about the destruction of man when he is left to himself.

The Eleventh: That which is from the Nass (textual proof) about Tawakkul (reliance).

The Twelfth: That which is about admonition upon the Butln (invalidity) of Shirk.

The Thirteenth: The admonition upon the Butln of Bidah (innovation).

The Fourteenth: Every single yah from the yat of al-Ftihah: If man were to know it, he would become a Faqh (jurist). For every yah: its meaning could be singled out in volumes.

Allh Subhnahu wa Taal knows best.



Quote
Footnotes:

24- We translated some other benefits of Srat'ul Ftihah that are detected by Shaykh'ul Islm Muhammad bin Abd'il Wahhb (Rahimahullh) in another thread:

بعض فوائد سورة الفاتحة

Some Benefits From Sratul Ftihah
Muallafatush Shaykh, 1/382-384; ad-Durarus Saniyya, 13/73-75

Shaykh'ul Islm Muhammad bin Abd'il Wahhb (Rahimahullh) said,

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
In the name of Allah, Most Gracious, Most Merciful.

الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ الرَّحْمنِ الرَّحِيمِ مَالِكِ يَوْمِ الدِّينِ
Praise be to Allh, the Cherisher and Sustainer of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment. (al-Ftihah 1/1-3)

These three yt encompass three issues:

In the first yh:

[which is:


الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
Praise be to Allh, the Cherisher and Sustainer of the worlds. (al-Ftihah 1/1)]

There is Mahabbah (love). This is because Allh is the Bestower of bounties/favors, and that the Bestower is loved to the extent of his bestowal of favors.1 Mahabbah is divided into four types:

(The First Type) Mahabbah containing Shirk: They (those who suffering from Shirk type love) are those whom Allh Azza wa Jalla states about,


وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللّهِ أَندَاداً يُحِبُّونَهُمْ كَحُبِّ اللّهِ
Yet there are men who take (for worship) others besides Allh, as equal (with Allh): They love them as they should love Allh

To His statement,

وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ
Nor will there be a way for them out of the Fire. (al-Baqarah 2/165-167)2

The Second Type of Mahabbah: Loving Btil (falsehood) and its people, and having Bughd (hatred) towards the Haqq (truth) and its people, and this is a characteristic of the hypocrites.3

The Third Type of Mahabbah: Natural love,4 this is ones (natural) love towards his wealth, and his offspring. When it does not divert one from obedience to Allh and nor assist in committing the prohibitions of Allh, then it is Mubh (permissible).

The Fourth Type of Mahabbah:5 Loving the people of Tawhd, and hating the people of Shirk, and this is the strongest handhold of mn (faith), and the greatest what the servant6 worships His Rabb (Lord) by.

In the second yh [which is:


الرَّحْمَنِ الرَّحِيمِ
ar-Rahmn (Most Gracious) ar-Rahm (Most Merciful). (al-Ftihah 1/2)]

There is Raj (hope).

In the third yh [which is:


مَالِكِ يَوْمِ الدِّينِ
Master of the Day of Judgment. (al-Ftihah 1/3)]

There is Khawf (fear).

إِيَّاكَ نَعْبُدُ
Thee do we worship. (al-Ftihah 1/4)

Meaning; I worship You O Lord with what has preceded of these three, that is with Mahabbah to You, Raj in you, and Khawf of you. Hence, these three are Arkn (pillars) of Ibdah (worship), directing them to other than Allah is Shirk.

Also in these three verses is a refutation of the one who adhered to only one of the three, such as the one who concerns only with Love, or only with Rajaa, or only with Khawf. Whoever directs a single one of them to other than Allah then he becomes Mushrik.

Amongst the benefits of this Srah is; it is a refutation upon the three groups which every group is only concerned with one of these three Arkn of Ibdah. Such as the one who worships Allh Tal only with Mahabbah, or the one who worships Allh only with Raj as in the case of the Murjiah. Likewise the one who worships Allh only with Khawf as in the case of the Khawrij.7


إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
Thee do we worship, and Thine aid we seek. (al-Ftihah 1/4)

In it is Tawhd of Ulhiyyah, and Tawhd of Rubbiyyah.

إِيَّاكَ نَعْبُدُ Thee do we worship. In it is Tawhd of Ulhiyyah (Oneness of the Divine nature, to single-out Allh alone for worship).

وإِيَّاكَ نَسْتَعِينُ And Thine aid we seek. In it is Tawhd of Rubbiyyah (Oneness of Divine Lordship, to single-out Allh alone as excellence, sovereignty/rulership, leadership, implementation of the command and disposition).8

اهدِنَــــا الصِّرَاطَ المُستَقِيمَ
Guide us to the Straight Path. (al-Ftihah 1/5)

This contains a refutation to the innovators.

Mentioning of the states of people is amongst the benefits of this Srah.

As for the last two verses [which are:


صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلاَ الضَّالِّينَ
The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray. (al-Ftihah 1/6-7)]

Allh Tal divided people in to three groups:
 
1- Those who are favored,

2- Those upon whom is anger, and

3- Those who are astray.

Those upon whom is anger are the Ahlul Ilm but no Amal (action).

Those who are astray are the Ahlu Ibdah (those given to worship), but without Ilm. Even though these verses were revealed concerning the Jews and the Christians, they apply to everyone who is described with this (what has preceded).9

The third [group]10 the ones who are favored; those who are described with Ilm and Amal.

Distancing oneself from (every claimant who claim to have) power and might (other than Allh), since he is the one favored (by Allh) upon (hence, he is not the owner of power and might). This is amongst the benefits in this Srah.11

Likewise total Marifatullh (recognition of Allh) and negating the deficiencies from He Tabraka wa Tal is amongst the benefits in this Srah.

In it there is mans recognizing his Rabb and of his own self,

Since;

If there is a Rabb, then unavoidably there is a Marbb (slave that is governed by the Rabb).

When there is a Rhm (merciful) then unavoidably there is a Marhm (one who is shown mercy).

When there is a Mlik (Master), then unavoidably there is a Mamlk (one who is owned and under the command).

When there is an Abd (a servant), then unavoidably there is a Mabd (worshiped).

When there is a Hdi (guide), then there unavoidably there is a Mahd (guided).

When there is Munim (one who bestows favors), then unavoidably there is one who is favored.

When there is one upon whom is Maghdb (anger), then unavoidably there is one who becomes angry/punishes.

When there is a misguided, then unavoidably there is one who is Mudhil (deviator).12

Hence, this Srah encompasses both Ulhiyyah and Rubbiyyah, the negation of all deficiencies from Allh Azza wa Jall. It encompasses Marifah (knowledge) of Ibdah (worship) and its Arkn (pillars).

Wallhu ’lam (and Allh knows best)!


Footnotes:


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1- Due to Allah being Bestower of countless bounties and favors, He Tal should be the One Who is loved the most.

2- Allh Azza wa Jalla states,


وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا كَذَلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ
Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the punishment. Then would those who are followed clear themselves of those who follow (them): They would see the Chastisement, and all relations between them would be cut off. And those who followed would say: If only we had one more chance, we would clear ourselves of them, as they have cleared themselves of us... Thus will Allah show them (the fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire. (al-Baqarah 2/165-167)

3- This type of Mahabbah (love) can be classified as Nifaq (hypocrisy) type of Mahabbah.

4- This type of Mahabbah can be classified as Mubh (permissible) type of Mahabbah.

5- This type of Mahabbah can be classified as Fardh (obligatory) type of Mahabbah.

6- Instead of the expression servant, man is used in the copy of ad-Durarus Saniyya.

7- Ibnu Abil Izz (Rahimahullh) stated,

وقال بعضهم: من عبد الله بالحب وحده فهو زنديق، ومن عبده بالخوف وحده فهو [حروري] وروي: ومن عبده بالرجاء وحده فهو مرجئ، ومن عبده بالحب والخوف والرجاء فهو مؤمن موحد

Some of the scholars said:  Whoever worships Allh with love only is a Zindiq (heretic); whoever worships Allh with fear only is a Harr (Khrij); whoever worships Allh with hope is a Murji. Whoever worships Allh with love, fear and hope then he is a Muwahhhid Mumin. (Ibnu Abil Izz, Muhadhhabu Sharhil Aqdatut Tahwiyyah)

8- Hence only the Rabb (Lord) who has such attributes may help people.

9- It was mentioned in Fathul Majid under the heading What was mentioned concerning: Verily some of this Ummah worship idols that Sufyn bin Uyayna (Rahimahullh) stated,


من فسد من علمائنا ففيه شبه من اليهود، ومن فسد من عُبادنا ففيه شبه من النصارى

Whoever becomes corrupt from among our scholars, he has some likeness to the Jews; and whoever becomes corrupt from among our pious worshipping men, he has some likeness to the Christians.

10- The Expression in parenthesis is mentioned in the copy of ad-Durarus Saniyyah.

11- In the ad-Durarus Saniyyah copy, the following is mentioned: Since He is Who favors you.

12- This list is mentioned in the ad-Durarus Saniyyah copy in the following manner:

Since;

If there is a Rabb, then unavoidably there is a Marbb (slave that is governed by the Rabb).

When there is an Abd (a servant), then unavoidably there is a Mabd (worshiped).

When there is a Hdi (guide), then there unavoidably there is a Mahd (guided).

When there is Munim (one who bestows favors), then unavoidably there is one who is favored.

When there is one upon whom is Maghdb (anger), then unavoidably there is one who becomes angry/punishes.

When there is a misguided, then unavoidably there is one who is Mudhil (deviator).
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)