With regards to the hikmah behind the sending of the Messengers, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:
So a messenger was sent to every nation from the time of Nooh up till the time of our Prophet Muhammad sall Allaahu‘alaihi wa
sallam.
And the hikmah behind the sending of the Messengers was:
a) to establish the proof. He, the Most High, said:
Messengers as bearers of good tidings and warners in order that mankind should have no plea against Allaah after the coming of the Messengers…
Soorah an Nisaa (4) aayah 165
b) as a mercy – as per His statement, He the Most High:
And We did not send you except as a mercy to all creation.
Soorah al Anbiyaa (21) aayah 207
c) to make clear the path leading to Allaah, the Most High – because
the person does not know what Allaah has made obligatory in a detailed manner
except through the path of the Messengers.
(Al qawl ul mufeed (1/27 to 28) of Shaykh Muhammad ibn Saalih al
‘Uthaymeen rahimahullaah, translated by Nasser ibn Najam)
With regards to the person’s eemaan decreasing, Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah states:
Then know that the decrease in eemaan is of two types:
The first: the decrease which a person can do nothing about, such as the decrease in the deen of a woman through leaving off the prayer during the days of her menstrual period.
So for certain she has no choice in this. Rather if she wished to offer her prayer (during this time) so that her eemaan would not decrease, it would be said to her:
This is certainly something forbidden for you, and if you were to pray it would surely make your eemaan more deficient!
Therefore this is a deficiency which the person can do nothing about and is not to be blamed for because they have no choice in this matter, without exception.
And for example that a person dies whilst being young. So his eemaan is deficient relative to one whose life is prolonged because for the one whose life is prolonged, his eemaan increases and his actions increase. So he can do nothing about this decrease, so without exception, he is not to be blamed for it.
The second: a decrease through the choice of the person. And this is divided into two types:
If the basis of it is committing a sin or leaving off an obligation, then he is to be blamed for it and he commits a sin through it.
And if his decrease is through leaving off a voluntary act which is not obligatory then he is not to be blamed for it with a blame by which he is deemed to have committed a sin, even though it is upon a person to strive upon righteous action.
(Quoted in Mu’jam at Ta’reefaat p79 to 80, translated by Nasser ibn Najam)
The scholar Abdur Rahmaan ibn Nasir as Sa’dee rahimahullaahsaid about the statement of Allaah, the Most High:
<<No fruit emerges from its covering nor does any female become pregnant nor give birth to offspring except by His knowledge.
And on the Day when He will call them, “Where are My partners?” they will say, “We inform you that none of us bears witness.”>> (Soorah al Fussilat (41) aayah 47
So no fruit emerges from any tree except that He is has detailed knowledge of it.
…nor does any female become pregnant – from the children of Adam, or other than them from the different types of animals, except with His knowledge.
nor give birth to offspring except by His knowledge – so how can the people of shirk equate with Him, He the Most High, that which has no knowledge nor hearing nor seeing?
And on the Day when He will call them – meaning those people who make shirk with Him, on the Day of Resurrection, rebuking (them) and making manifest their lie. So He will say to them:
Where are My Partners? – those whom you claimed were My partners, such that you worshipped them, and argued over that, and showed enmity to the Messengers on account of them?
they will say – affirming the falsity of taking them (the false deities) as objects of worship and partners along with Allaah
We inform you that none of us bears witness – meaning we inform you, O our Lord, and bear witness upon us, that not one of us testifies that taking them as objects of worship and partners was something correct. So now all of us go back to (believing in the) falsity of worshipping them, and we declare ourselves free of them.
(Tafseer ul Kareem ir Rahmaan of as Sa’dee rahimahullaah, translated by Nasser ibn Najam)
Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]
Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah
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Al-Usool-uth-Thalaathah (The Three Fundamental Principles) is the great work of Muhammad ibn ‘Abdil-Wahhaab, discussing the three questions which the dead person is asked in the grave: ‘Who is your Lord?’, ‘What is your religion?’ and ‘Who is your Prophet?’.
Translated by Abu Talhah Dawud ibn Ronald Burbank.
Transcripts by ‘Adnaan ibn Salmaan, Nasser ibn Najam and Umm Sufyaan Faatimah Agial
All lectures have been uploaded with the permission of the translator.
Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]
Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah
__________
Al-Usool-uth-Thalaathah (The Three Fundamental Principles) is the great work of Muhammad ibn ‘Abdil-Wahhaab, discussing the three questions which the dead person is asked in the grave: ‘Who is your Lord?’, ‘What is your religion?’ and ‘Who is your Prophet?’.
Translated by Abu Talhah Dawud ibn Ronald Burbank.
Transcripts by ‘Adnaan ibn Salmaan, Nasser ibn Najam and Umm Sufyaan Faatimah Agial
All lectures have been uploaded with the permission of the translator.
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