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Category: Shirk

Explanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]

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Book of Shaykh Muhammad bin AbdulWahab At-Tamimi rahimahullaah
Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

The treatise “Al-Qawaa’id-ul-‘Arba’ah” [The Four Rules regarding Shirk] is well known throughout the Muslim world and needs no introduction. It is a basic discussion that provides fundamental principles regarding Shirk. Although short in size, it is an extremely valuable source of knowledge and a must–read for all students desiring to further their understanding of Islaam.

Part 01: Listen / Download Mp3 Here (Time 25:49)

In Part 01, Dr. Saleh As-Saleh explains from the Introduction of Author Shaykh Muhammad bin Abdul Wahhaab (rahimahullah): “I ask Allaah, the Most Generous, Lord of the Great Throne to befriend you in this world and the Hereafter, and to make you blessed wherever you may be. And (I ask) that He make you from those who when they are given, are thankful; when they are tested, are patient; and when they sin, seek forgiveness (from Allaah). For indeed these three characteristics are the true signs of happiness.“

Part 02: Listen / Download Mp3 Here (Time 40:11)

Part 02 Covers The Foundation of Al-Haneefiyyah, The Religion of Ibraaheem

Part 03: Listen / Download Mp3 Here (Time 40:58)

Part 03 Covers – Rule No. 1 and 2 of Four rules regarding Shirk

Part 04: Listen / Download Mp3 Here (Time 1:21:20)

Part 04 Covers – Rule No. 3 and 4 of Four rules regarding Shirk

The following Benefits are extracted from these audio series:

Related Links: 

Seeking Assistance from the Dead : Aqeedah of the Grave worshipping Soofis

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The difference between the ‘Aqeedah of the Salaf as-Salih and the‘Aqeedah of the grave worshipping Soofis

Compiled by Abbas Raheem
Translated by Abbas Abu Yahya

The grave worshipping Soofis promote matters of Shirk and innovation by way of the media, and from those matters is Isteegatha(seeking closeness to Allaah) from the dead of the Prophets, and the righteous people.  This is a refutation against their falsehood and their trickery of the worshippers by mentioning what is ambiguous from the texts of Islaam, and using weak hadeeth and narrations, and their own understanding of the authentic hadeeth other than the understanding of the Salaf as-Salih.  This refutation also contains the position of the Salaf as-Salih regarding this issue, according to the‘Aqeedah of the Salaf as-Salih, and all capability is from Allaah.

Isteegatha linguistically means requesting aid and victory.

The Sharia’ definition: There is no difference with the linguistic meaning, since it means requesting help and relief from distress.

And Isteegatha is a type of Dua’(supplication), and Dua’ is worship, as has been mentioned in the hadeeth of an-Numaan bin Basheer who said that the Messenger  of Allaah –sallAllaahu alayhi wa sallam– said : ‘Dua’ is worship.’  Narrated by Ahmad and Tirmidhee and he said the hadeeth was hasan saheeh.

From the principles of the Sharia’ is that all worship, whether apparent or internal, is prohibited until there is an evidence from theSharia’ that makes the action permissible.

Once this is understood, then know – may Allaah have mercy upon you, and may He direct you to His obedience –   that makingIsteegatha from the people is divided into two sections according to the Salaf:

The first :  The Isteegatha which is permissible : and that is seeking assistance in the time of need from a living person, with that which he has the ability to help with, without having to lower oneself to that person, or with humiliation in any form, or having submission in the same way that you ask from Allaah Ta’ala.

From amongst the evidences that show the permissibility of this type of Isteegatha is:

  1. a) The saying of Allaah Ta’ala regarding the story of Musa – alayhi as-sallam – : <<The man from his (own) party asked him for help against his foe>>
  1. b) The saying of Allaah Ta’ala: <<Help one another in goodness and piety, and do not help one another in sin and transgression.>>

The Second: The Isteegatha which is prohibited, is of two types:

  1. a) Seeking assistance from living people with that which only AllaahTa’ala has the ability to help with, and there is agreement amongst the scholars, that this is prohibited.

And from amongst the evidences for this issue, is the saying of Allaah Ta’ala: <<And invoke not besides Allaah, any that will neither profit you, nor hurt you…..>>

  1. b) Making Isteegatha with the dead, from the Prophets or the righteous people.

And from the proofs of this prohibition is the following:

1) The saying of Allaah Ta’ala: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me.  So let them obey Me and believe in Me, so that they may be led aright. >>

So ponder – may Allaah look after you – about when the Messenger of Allaah –sallAllaahu alayhi wa sallam– was faced with questions, and the answer would come from Allaah Ta’ala, and Allaah Ta’ala would make the Messenger of Allaah –sallAllaahu alayhi wa sallam–  an intermediary to convey the answer, so Allaah would say to him : <<Say….>> meaning O Muhammad tell them.  The following are examples of that:

1) The saying of Allaah Ta’ala: <<They ask you about the new moons.  Say: these are signs to mark fixed periods of time for mankind and for the pilgrimage. >> 2:186

2) The saying of Allaah Ta’ala : <<They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islaamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allaah is to prevent mankind from following the Way of Allaah, to disbelieve in Him,>> 2:217

3) The saying of Allaah Ta’ala: <<They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: ‘In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit.’ >> 2:219

4) The saying of Allaah Ta’ala: <<They ask you what they should spend.  Say : whatever you spend of good>> 2 : 215

5) The saying of Allaah Ta’ala: <<They ask you for a legal verdict. Say: ‘Allaah directs (thus) about Al­Kalâlah (those who leave neither descendants nor ascendants as heirs) >>

6) The saying of Allaah Ta’ala: <<They ask you what is lawful for them as food.  Say : lawful unto you are all kinds of halaal food. >> 5:4

7) The saying of Allaah Ta’ala: <<They ask you about the Hour (Day of Resurrection): ‘When will be its appointed time?’ Say: ‘The knowledge thereof is with my Lord (Alone). >>

8) The saying of Allaah Ta’ala: <<They ask you about the spoils of war. Say: the spoils of war are for Allaah and the Messenger>> 8: 1

So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– was an intermediary to convey the message directed to him from Allaah Ta’ala by His saying : <<Say…>>, except in the issue of Dua’.  Indeed AllaahTa’ala did not make the Messenger –sallAllaahu alayhi wa sallam– an intermediary for Dua’, but Allaah Ta’ala Himself undertakes the answering of theDua’ directly without saying: <<Say…>>

When the Messenger of Allaah –sallAllaahu alayhi wa sallam– was asked: ‘O Messenger of Allaah, is our Lord close so we can have intimate discourse with Him, or is He far, so that we have to call in a loud voice?’  Then Allaah revealed: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me.>>

Narrated by Abdullaah bin Ahmad bin Hanbal in his book ‘Kitab as-Sunnah’1/ 277 and Ibn Hibban in his book ‘ath-Thiqaat’8/436, and at-Tabari mentioned it as a reason for the revelation of the Ayaah in his Tafseer book 2/158, and Ibn Katheer in his Tafseer book 1/219, and Qurtubi in his Tafseer book 2/308, and he mentioned it as a reason for it being revealed, on the authority of Hasan al-Basari – may Allaah have mercy upon him.

And this is a divine indication that Allaah does not love that, nor is a slave in need of intermediaries or intercessors when he supplicates to his Lord Azza wa Jaal, rather he supplicates to Allaah directly and the saying of Allaah Ta’ala <<So let them obey Me >> means : that they supplicate to Me.

2) The saying of Allaah Ta’ala: <<Say O Muhammad: I do not possess anything for myself that will benefit me nor harm me.>>

so indeed this Ayaah clearly explains that he (the Messenger of Allaah) does not control for himself that which will benefit him nor that which will harm him, so how can he possess that for anyone else.

And what confirms this point is the saying of the Messenger of Allaah –sallAllaahu alayhi wa sallam– : ‘O Fatima daughter of Muhammad, O Safiya, daughter of AbdulMuttalib, O tribe of AbdulMuttalib, I do not possess anything for you from Allaah, but ask me whatever you want from my wealth.’ Narrated by Muslim.

3) The saying of Allaah Ta’ala: <<Say (O Muhammad): ‘Call unto those besides Him whom you pretend [to be gods like angels, Iesa (Jesus), ‘Uzair (Ezra), etc.]. They have neither the power to remove adversity from you nor even to shift it from you to another person.’ >>

Some of the Salaf said that this Ayaah was revealed about groups of people who used to supplicate to al-Azeez, the Messiah and the angels.

So if a person says that those people used to worship them (angels, prophets etc.)  and not worship Allaah, but as for us then we don’t worship them, rather,  we take them as intermediaries and intercessors with Allaah !!

Then the answer to them is: This statement of yours, is like the statement of the Mushrikeen at the time of the Messenger –sallAllaahu alayhi wa sallam.

The saying of Allaah Ta’ala: <<We do not worship them except that they bring us closer to Allaah>> and in spite of what they said, their claim was not accepted, nor did it benefit them, and the Messenger of Allaah fought against them.

4) A fundamental principle is that the dead are not like the living, Allaah Ta’ala says: <<The living and the dead are not the same>> fundamentally the dead do not hear the living.

Allaah Ta’ala said: <<And you do not make those in the graves to hear.>> except where the evidence shows exceptions to this principle, and here are some examples:

  1. a) When the Messenger –sallAllaahu alayhi wa sallam– spoke to the dead of theMushrikeen after the battle of Badr, while they were in the well before they were buried.

And about this Ibn Qudamah al-Maqdasee – may Allaah have mercy upon him – said: ‘and this was a miracle of the Prophet –sallAllaahu alayhi wa sallam– and a matter that was specific to him, so you cannot use for anyone other than him.’ Taken from ‘Kitaab al-Mughnee’10/63.

  1. b) The dead hear the footsteps of his companions.
  1. c) The soul of the Messenger of Allaah –sallAllaahu alayhi wa sallam– is returned to him so that the angels can convey to him the Sallam of anyone who sends Sallam upon him.
  1. d) When the dead person hears the Sallam of the one who sendsSallam to him at his grave. This is according to those who authenticate this hadeeth.

There is no evidence to show that the dead person hears the living person who asks of him and makes a request from him, and if there is no evidence for this then the principle is that the issue remains as it is, that the dead cannot hear the living.

And the fundamental principle is that the Messenger of Allaah –sallAllaahu alayhi wa sallam– is human, and the origin regarding the issue of death, is that he is like the rest of mankind. Allaah Ta’ala says: <<Indeed you will die, and indeed they will die>> except for what the evidence exempts, that the earth does not eat up his body and that his soul is returned to him in the grave to receive the Sallam of the one who sends Sallam to him, and that the actions of his Ummahare presented to him, and this is according to those who authenticate the hadeeth.

Since the dead not being able to hear the living has been established about the leader of the sons of Adam – alayhi as-Sallam – then this more readily applies to other than the Prophet –sallAllaahu alayhi wa sallam. If this is established that the Prophets do not hear the question of the one asking the question, then ponder over the saying of Allaah Ta’ala: <<And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?>>

5 – The saying of Allaah Ta’ala: <<So when you have finished, then stand up for Allaah’s worship.  And to your Lord turn all your invocations>> and He did not say ‘Turn your invocations to the Prophets and the righteous people.’

Imaam at-Tabaree, may Allaah have mercy upon him, said, ‘The saying of Allaah Ta’ala: <<And to your Lord turn all your invocations>>  Allaah mentions is : O Muhammad direct your fervent desires to your Lord, and not to any one from the creation since the Mushrikeen from your people have made their fervent desires to gods and their  associates. The people of Tafseer have also said similar to what we have just mentioned.

Taken from the book Tafseer at-Tabaree 30 / 237.

6 – Indeed what the Companions – radi Allaahu anhum – knew and understood is that the Messenger of Allaah –sallAllaahu alayhi wa sallam– was not made as someone from who aid was sought after his death nor was he taken as an intermediary, and this is confirmed by what has been narrated by al-Bukhari 1 / 342 and others have also narrated this.

On the authority of Anas – radi Allaahu anhu –  and then on the authority of Umar bin al-Khattab  – radi Allaahu anhu –  if there was a drought, he would request rain by asking al-Abbas bin AbdulMuttalib, and he would say : ‘O Allaah indeed we used to come closer to You (makeTawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So, if you dear brother, dear reader, being unbiased, ponder that Umar and the senior Companions did not regard the permissibility of (Tawassul) coming closer to Allaah nor seeking assistance with the Prophet –sallAllaahu alayhi wa sallam– after his death, compared to when he was alive, in fact in their request for rain they used to make Tawassul with the Prophet –sallAllaahu alayhi wa sallam, but after he passed away they did not make Tawassul with him. Indeed Umar – radi Allaahu anhu   – said in his authentic, well-known and established supplication, agreed upon by the people of knowledge, which was said in the presence of theMuhajiroon and the Ansaar in the famous year of the Great Drought. When the drought became severe and the people requested rain, he said : ‘O Allaah we used to, if we suffered from a drought, we used to make Tawassul with Your Prophet, and You used to give us rain, and now we make Tawassul to You with his uncle, so give us rain , and they were given rain.’

This well known supplication was accepted by all the Companions, not one of them denied it.  This is one of the clearest examples of (Ijma’Sakootee) silent agreement.

Therefore, if Tawassul with the Prophet –sallAllaahu alayhi wa sallam– after his death was like the Tawassul during his lifetime, they would have said, why are we making Tawassul with al-Abbas while we don’t make it with the Prophet –sallAllaahu alayhi wa sallam, who is the best and greatest of creation with Allaah? Since not one of them said this, then this shows us that they knew Tawassul was only during the lifetime of the Prophet , and after his passing away, Tawassul is with the Dua’ of the righteous living people.

The Messenger of Allaah –sallAllaahu alayhi wa sallam– did not order any one of his Companions. if they had a need or were afflicted with a problem, that they turn to him and they seek assistance from him after his death. In fact the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to Ibn Abbas – radi Allaahu anhu – : ‘If you ask of anyone, then ask Allaah, and if you seek help, then seek help from Allaah.’

Narrated by at-Tirmidhee and he said the hadeeth is hasan saheeh.

And there is other evidence which shows that Isteegatha with the dead from the Prophets and the righteous people is not allowed according to Islaam.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Taken from sahab.net

The Meaning of Taaghoot – Imaam Muhammad bin ‘Abdil-Wahhaab

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AUTHOR: Imaam Muhammad bin ‘Abdil-Wahhaab
SOURCE: His short treatise “Ma’anaa at-Taaghoot wa Ru’oos Anwaa’ihi”
PRODUCED BY: Al-Ibaanah.com

Know, may Allaah have mercy on you, that the first thing Allaah obligated on the Son of Adam is to reject the Taaghoot and believe in Allaah. The proof for this is Allaah’s saying: “And We have indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the Taaghoot (false deities).” [Surah An-Nahl: 36]

As for the description of Rejecting the Taaghoot, then it is that you believe in the futility of worshipping other than Allaah, and that you abandon doing so and hate it, and that you reject and make enmity with does who do it. And as for the meaning of Believing in Allaah, then it is that you believe that Allaah is the only true God who deserves to be worshipped alone, apart from everything else besides Him. And it is that you make all types of worship – every act – sincerely for Allaah alone, while negating and rejecting that from everything else that is worshipped besides Him.

It also entails that you love and show friendship to the people of Ikhlaas (i.e. Islaam), while hating and showing enmity to the people of Shirk. This is the Religion of Ibraaheem, of which those who turn away from it only fool themselves. And this is the good example that Allaah informs us of in His saying: “There has indeed been an excellent example for you in Ibraaheem and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allaah. We have rejected you and there has commenced between us and you, enmity and hatred forever, until you believe in Allaah alone.’” [Surah Al-Mumtahanah: 4]

The word Taaghoot is general. So everything that is worshipped besides Allaah, while being pleased with this worship – whether it is something worshipped, someone followed, or someone obeyed in the absence of obedience to Allaah and His Messenger, then that is considered Taaghoot. The Tawaagheet (pl. of Taaghoot) are many, but their heads are five:

The First: The Devil who calls the people to worship other than Allaah. The proof for this is Allaah’s saying: “Did I not command you O children of Aadam, that you should not worship the Devil. Verily, he is a plain enemy to you.” [Surah YaaSeen: 60]

The Second: The tyrannical and oppressive ruler who changes Allaah’s rulings. The proof for this is Allaah’s saying: “Have you not seen those (hypocrites) who claim to believe in that which has been revealed to you, and that which was revealed before you, and they wish to go for judgement (in their disputes) to the Taaghoot, when they have been ordered to reject them? But the Devil wishes to lead them far astray.” [Surah An-Nisaa: 60]

The Third: The one who judges by other than what Allaah has revealed, and the proof for this is Allaah’s saying: “And whoever does not judge by what Allaah has revealed, then they are the disbelievers.” [Surah Al-Maa’idah: 44]

The Fourth: The one who claims to have knowledge of the Unseen, apart from Allaah. The proof for this is Allaah’s saying: “He alone is the All-Knower of the Unseen, and He does not disclose His Unseen matters to anyone.” [Surah Al-Jinn: 26-27] And He says: “And with Him lie the keys to the Unseen, no one knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls except that He knows about it. There is not a grain in the darkness of the earth, nor anything fresh or dry, but that it is written in a Clear Record.” [Surah Al-Ana’aam: 59]

The Fifth: The one who is worshipped apart from Allaah, while being pleased with being worshipped. The proof for this is Allaah’s saying: “And whoever amongst them says: ‘Verily, I am a God besides Him (Allaah)’, then this person’s recompense will be the Hellfire. That is the way we recompense the wrongdoers.” [Surah Al-Anbiyaa: 29]

And know that man will never become a believer in Allaah unless he rejects and disbelieves in the Taaghoot. The proof for this is Allaah’s saying: “There is no compulsion in the Religion. Verily, the right path has become distinct from the wrong path. So whoever disbelieves in the Taaghoot and believes in Allaah, then he has taken hold of the firmest handhold, that will never break. And Allaah is the All-Hearer, the All-Knower.” [Surah Al-Baqarah: 256]

The “right path” here refers to the Religion of Muhammad (sallAllaahu ‘alayhi wa sallam), while the “wrong path” refers to the Religion of Abu Jahl. The “firmest handhold” refers to the testimony that there is no deity worthy of worship except Allaah {Laa Ilaaha Illallaah). This testimony consists of a negation and an affirmation. It negates all types of worship from those worshipped besides Allaah, while affirming all types of worship done for Allaah alone, free from any partner.

Explanation of “The Meaning of Taaghoot” – Muhammad Al-Khumayyis

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Explanation of “The Meaning of Taaghoot”

AUTHOR: Dr. Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis
TRANSLATED: isma’eel alarcon
PRODUCED BY: Al-Ibaanah.com

About the Book:

Before you is a complete translation of a treatise written by Imaam Muhammad bin ‘Abdil-Wahhaab, “Ma’anaa at-Taaghoot“, with an explanation by Dr. Muhammad bin ‘Abdir-Rahmaan AI-Khumayyis. The treatise, along with its explanation, was printed in a larger book: “Jam-ul-Funoon fee Sharh Jumlati Mutoon Li Aqaa’id Ahlis-Sunnah ‘alal-Madhaahib-il-Arba’ah [A Compilation of Explanations of Treatises on the Creed of Ahlus-Sunnah according to the Four Madh-habs] by Daar Ilaaf Publishers. The treatise was then printed as a separate booklet in order to spread the benefit and facilitate the knowledge for the readers.

This treatise is one of the several treasures the great Imaam and Mujaddid, Muhammad bin ‘Abdil-Wahhaab, left behind. Although short in size, it provides a comprehensive breakdown of the subject at hand, which is the meaning of Taaghoot and a clarification of its principle figures.

What adds to the benefit, is the concise explanation provided by Muhammad bin Abdir-Rahmaan AI-Khumayyis, which brings to light key points of the treatise. He also adds a summary and several test questions at the end of each section, in order to facilitate the study of the material for the readers and student.

Click the below link to read the PDF document

Explanation of The Meaning of Taghoot – Shaykh bin Abdul Wahab- Al-Ibaanah.com

Explanation of “Four Rules of Shirk” – Shaykh Muhammad Al Khumayyis

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An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Principles of Shirk

Title: Explanation of “The Four Rules Regarding Shirk”
Author: Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis
Translated: Al-Ibaanah Book Publishing
Produced By: Al-Ibaanah.Com

Click the Below link to read the PDF Book
Explanation of the Four Rules regarding shirk-  Al-Ibaanah.com (PDF)

About the Book:

Before you is a complete translation of a treatise written by Imaam Muhammad bin ‘Abdil-Wahhaab, “Al-Qawaa’id-ul-Arba’ah”, with an explanation by Dr. Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis. The treatise, along with its explanation, was printed in a larger book: “Jam’-ul-Funoon fee Sharh Jumlati Mutoon Li’’Aqaa’id Ahlis-Sunnah ‘alal-Madhaahib-il-Arba’ah” [A Compilation of Explanations of Treatises on the Creed of Ahlus-Sunnah according to the Four Madh-habs] by Daar Ilaaf Publishers. The treatise was then printed as a separate booklet in order to spread the benefit and facilitate the knowledge for readers.

The treatise “Al-Qawaa’id-ul-‘Arba’ah” [The Four Rules regarding Shirk] is well known throughout the Muslim world and needs no introduction. It is a basic discussion that provides fundamental principles regarding Shirk. Although short in size, it is an extremely valuable source of knowledge and a must–read for all students desiring to further their understanding of Islaam.

The commentator, Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis, has added summaries and several test questions at the end of each section, in order to facilitate the study of the material for the readers and students.

The Following articles are extracted from this e-Book:

Abomination of saying: “What Allah Wills and so-and-so Wills”

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Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 333
Abomination of saying: “What Allah Wills and so-and-so Wills”

1745. Hudhaifah bin Yaman (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Say not: `What Allah wills and so-and-so wills’, but say: `What Allah wills, and then what so-and-so wills.”’
[Abu Dawud with authentic Isnad].

Prohibition of Attributing Rain to the Stars

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Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 325
Prohibition of Attributing Rain to the Stars

1731. Zaid bin Khalid (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) led the Fajr prayer at Al-Hudaibiyyah after a rainfall during the night. At the conclusion of prayer, he turned towards the people and said, “Do you know what your Rubb has said?” They replied: “Allah and His Messenger know better.” Upon this he remarked, “He has said: `Some of My slaves have entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Grace and Mercy of Allah, believes in Me and disbelieves in the stars; and he who said: We have had a rainfall due to the rising of such and such star, disbelieves in Me and affirms his faith in the stars.”’
[Al-Bukhari and Muslim].

Prohibition of Show-off

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Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 288
Prohibition of Show-off

Allah, the Exalted, says:

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).” (98:5)

“Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men.” (2:264)

“… and to be seen of men, and they do not remember Allah but little.” (4:142)

1616. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Almighty Allah says, `I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism..”
[Muslim].

1617. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “The first to be judged on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward. Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I fought for Your Cause till I was martyred.’ Allah will say: `You have lied. You fought so that people might call you courageous; and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell. Next a man who had acquired and imparted knowledge and read the Qur’an will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I acquired knowledge and taught it, and read the Qur’an for Your sake.’ Allah will say to him: `You have lied. You acquired knowledge so that people might call you a learned (man), and you read the Qur’an so that they might call you a reciter, and they have done so.’ Command will then be issued about him, and he will be dragged on his face and thrown into Hell. Next a man whom Allah had made affluent and to whom Allah had given plenty of wealth, will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I did not neglect any of the ways You liked wealth to be spend liberally for Your sake’. Allah will say to him: `You have lied. You did it so that people might call you generous, and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell.”
[Muslim].

1618. `Abdullah bin `Umar (May Allah be pleased with them) said: Some people told me, “We visit our rulers and we tell them things contrary to those which we say when we depart from them.” `Abdullah bin `Umar (May Allah be pleased with them) replied: “In the era of the Messenger of Allah (sallallaahu ’alayhi wa sallam) we considered this to be an act of hypocrisy.”
[Al-Bukhari].

1619. Jundub (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “He who so acts to show off, Allah will disgrace him on the Day of Resurrection, and he who does good deeds so that people (may hold him in high esteem), Allah will expose his hidden evil intentions before the people on the Day of Resurrection.”
[Al-Bukhari and Muslim].

1620. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “A person who acquires (religious) knowledge, which is (normally) acquired to gain the Pleasure of Allah, (for the sole reason) to secure worldly comforts will not even smell the fragrance of Jannah on the Day of Resurrection (i.e., will not enter Jannah).”
[Abu Dawud].

Prohibition of Swearing in the name of anything besides Allah

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Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 314
Prohibition of Swearing in the name of anything besides Allah

1707. Ibn `Umar (May Allah be pleased with them) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Allah has prohibited you from taking an oath by your fathers. He who must take an oath, may do so by swearing in the Name of Allah or he should remain silent.”
[Al-Bukhari and Muslim].

1708. `Abdur-Rahman bin Samurah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Swear neither by the name of Taghut (i.e., false deities, false leaders, etc.) nor by your fathers.”
[Muslim].

1709. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who swears by Amanah (trust) is not one of us.”
[Abu Dawud with authentic Isnad].

1710. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If anyone swears that in such and such case he will be free from Islam and afterwards he turns out to be a liar, he will be as he has sworn; but if he is speaking the truth, he will not revert safely to Islam.”
[Abu Dawud].

1711. Ibn `Umar (May Allah be pleased with them) said: I heard a man saying: “No, by the Ka`bah.” I admonished him: “Do not swear by any thing besides Allah, for I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, `He who swears by anyone or anything other than Allah, has indeed committed an act of Kufr or Shirk’.”
[At-Tirmidhi].

Beware of incantations (Ruqyah) invloving Statements of Shirk- Ibn Baaz fatwas

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Avoiding recitations for healing or protection that violate Shari`ah

From `Abdul-`Aziz ibn `Abdullah ibn Baz to all Muslims in the district of Al-Far` and other districts of Al-Madinah Al-Munawwarah, may Allah guide you to have insight into the religion of Islam, Amen.

May Allah’s peace, mercy and blessings be upon you. To proceed:

I have been informed that in your district there is an incantation against scorpions and other poisonous creatures, and that this incantation contains statements of Shirk (associating others with Allah in His Divinity or worship). That is why I see I have to warn you against such Ruqyahs (recitations for healing or protection).

The following is the text of some of such Ruqyahs referred to above:

(In the Name of Allah! O Allah’s Words! By the seven heavens and the revealed Ayahs that rule but not ruled! O Sulayman Al-Rifa`y! O fighter of scorpions’ poison! Call scorpions in the name of Al-Rifa`y, both female scorpions and male ones, both long scorpions and short ones, both red scorpions and white ones, and both big scorpions and small ones against the evil of scorpions creeping both in the evening and in the morning. I seek help against them from Allah, His Ayahs, ninety nine prophets, Fatimah, the Prophet’s daughter and her offspring).

These words are only some of the incantations I have been informed of. They have many formulas, which all involve Shirk. There could be no doubt that such incantations include statements of Shirk, such as, “By the seven heavens,” and, “O Sulayman Al-Rifa`y! O fighter of scorpions’ poison! Call scorpions in the name of Al-Rifa`y,” and, “I seek help against them from Allah, His Ayahs, ninety-nine prophets, and Fatimah, the Prophet’s daughter and her offspring.”

It is worth mentioning that the Glorious Qur’an and the Prophetic Sunnah stress that Allah Alone is the only One worthy of worship and no one should be invoked or asked for help except Allah (Exalted be He).

Allah (Glorified be He) says: You (Alone) we worship, and You (Alone) we ask for help (for each and everything).

Allah (Glorified be He) also says: And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.

The Prophet (peace be upon him) said: Du’a` (supplication) is (the essence of) worship.

He(peace be upon him) also said: If you beg, beg of Allah Alone; and if you need assistance, supplicate to Allah Alone for help.

There are many Ayahs (Qur’anic verses) and Prophetic Hadiths that stress this meaning. Moreover, Muslim scholars unanimously agree that appealing to the heavens, stars, idols, trees, and so on, for help is as an act of Shirk.

Similarly, they unanimously agree that it is not permissible to invoke the dead or seek their help whether they were prophets, righteous people or others. The Prophet (peace be upon him) said: When a man dies, his deeds come to an end, except for three: Sadaqah Jariyah (ongoing charity), knowledge by which people benefit, or a pious son who prays for him (the deceased).

The Ruqyah referred to above includes some statements like asking the heavens, the dead, including prophets, Al-Rifa`y, and others for help. All this is regarded as an act of Shirk. Thus, all Muslims should be cautious about such Ruqyahs and similar incantations that contain statements of Shirk. Moreover, Muslims should advise and warn one another against such Ruqyahs.

They should resort to legal Ruqyahs (i.e. reciting Qur’an and saying supplications over the sick seeking healing), such as Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255), Surah Al-Ikhlas, Surah Al-Falaq, Surah Al-Nas and other Ayahs.

This is in addition to supplications for refuge and protection prescribed by Shari`ah (Islamic law), such as seeking refuge with Allah’s Perfect Words from the evil of His creation. Also, a Muslim can say three times in the morning and in the evening: In the Name of Allah, with Whose Name nothing can be harmful on the earth or in the heaven, and He is the All-Hearer, the All-Knower. Also, there is the Islamic Ruqyah for the sick and for people who are stung in which a Muslim can say three times: Remove the affliction, O Lord of mankind, and bring about healing, as You are the Healer. There is no healing but Your Healing; a healing that leaves behind no ailment. In the Name of Allah I perform Ruqyah for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.

Similarly, reciting Surah Al-Fatihah over the sick and the people who are stung is one of the greatest causes of cure, especially when recitation is performed sincerely and truthfully asking Allah (Exalted be He) to grant healing with full faith that Allah (Exalted be He) is the Only One who Cures and that no one can cure people from a diseases except Him (Glorified be He).

I ask Allah to guide us and all Muslims to have insight into His Religion and to steadfastly adhere to it. I ask Him to protect us from all that violates His Laws. Indeed, He is the Most Generous and the Most Beneficent. May Allah’s Peace, Mercy and Blessings be upon you.

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Restoration of Monuments might lead to Shirk – Shaykh Ibn Baaz

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Ruling on restoration of monuments

All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family and Companions.

Some newspapers have published articles on reviving and paying attention to monuments, written by some authors, including Professor Salih Muhammad Jamal. These articles have been responded to by His Eminence, Shaykh `Abdullah ibn Muhammad ibn Humayd. He efficiently and instructively answered to the claims included therein, may Allah reward him. However, Professor Anwar Abul-Jadayil, may Allah guide and inspire him with what is right, was not satisfied with that reply or had not seen it. Therefore, he wrote an article on the subject, published by the ‘Madinah’ newspaper, issue number 5448, dated 22/4/1402 A.H. In this article, which is entitled “The Way of the Two Hijrahs”, he stated: “This is a review of the word published in the ‘Madinah’ newspaper, issue 5433, on 7/4/1402 A.H., by Professor `Abdul-Quddus Al-Ansary, as a commentary on the investigation done by the researcher and man of letters, Professor `Abdul-`Aziz Al-Rifa`y, of the sites which the Messenger of Allah (peace be upon him) passed through on his Hijrah (emigration) from Makkah to Al-Madinah Al-Munawwarah. It urges us to stimulate officials to set signs indicating such posts such as, for example, two tents as close as possible to the two tents of Um Ma`bad with whatever else is suitable for the rest of posts, after taking the necessary precautions to prevent any transgression that could impart to them the tinge of sanctity or glory, and any deviation from the requirements of Shari`ah (Islamic law). For, the aim is to inform students, researchers and tourists who want to know about this path and these posts, to perceive the difficulties that the Messenger (peace be upon him) went through during this secret and covert trip.This is meant only to give lesson and example and inure people to hardships in Da`wah (calling people to Allah), following the example of the Prophet (peace be upon him).

However, side roads should be built and paved, off the main roads, with rest houses for the tourists, making it easier for people to enter the places where the Prophet (peace be upon him) passed, starting with Hira’ Cave, then Thawr, and the place where the Prophet (peace be upon him) was pursued by Suraqah ibn Malik, until we reach Quba’. This should also include the preceding sites in Makkah Al-Mukarramah, such as Dar Al-Arqam ibn Abul-Arqam, the pass where he and his family were boycotted, the pathway he assumed during the Conquest of Makkah, and then the places he stopped at in Al-Abtah, and also in Al-Hudaybiyah, Hunayn, and Badr. This also applies to sites he stopped at in Al-Madinah Al-Munawwarah, the battlefields of the conquests, and his places of presence in their rural areas, then his path toKhaybar and to Tabuk. This is thus meant to provide people with more information about his unique efforts in spreading the Da`wah, and to teach them to follow the Prophet’s example in that regard. [End of quote]

Likewise, Dr. Faruq Akhdar recommended in his article, published in Al-Jazirah newspaper, issue number 3354, dated 13/1/1402 A.H., the development of archaeological sites in the Kingdom of Saudi Arabia by the Muslims on a continuing basis, to ensure income; as he alleged that petrol reserves would run out. Maintaining his viewpoint, he stated “that Christian religious tourism in the Vatican is one of the main sources of income in Italian economy. Israel sold empty bottles to the Jews in America, under the claim that such bottles were full of holy air from Al Quds.” He also pointed out that among the benefits this will bring about is that it will “Engrave knowledge about Islam in the minds of Muslim children…”

Due to the bad effects that reviving religious monuments have on the `Aqidah (creed), I wanted to clarify the truth and corroborate the writings of scholars on this issue, cooperate with those scholars in righteousness and Taqwa (fear or wariness of offending Allah), advise people for the Sake of Allah, expose suspicious points, and illustrate supporting evidence.

Hence, I would like to say that taking care of monuments in the way mentioned above would lead to Shirk (associating others with Allah in His Divinity or worship). This is because people’s souls are weak and are prone to cling to that which they deems beneficial. Besides, there are many types of Shirk, which are imperceptible for most people. Hence, those who stop at these monuments – whether they are real or fake monuments – will realize that ignorant people wipe themselves with the dirt of these places, and with the trees and stones therein. Those ignorant people also pray there and invoke those to whom the sites are attributed, thinking that this is a means of approaching Allah (Exalted be He), attaining Shafa`ah (intercession), and having theirs distresses relieved. Such an ignorance-based approach is maintained by misleading callers whose souls are impregnated with idolatry, and who exploit these monuments to misguide people and encourage them to visit these monuments in order to acquire some financial gains. Regretfully, there is no one at these monuments to inform people that they are meant only for people to derive an example. Rather, the opposite usually takes place.

Read More “Restoration of Monuments might lead to Shirk – Shaykh Ibn Baaz”

When ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another

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From the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh p.37-39 

“When Shaikh Abdullah Al-Qar’aawee1 came to our region, many people were suffering from illnesses; they were bed-ridden and couldn’t get up. And what was this due to? It was due to the Jinn and so on and so forth. They would go out and come across the Jinn at night in trees and upon the roads and so on, and the devils would take over them. This is because they were ignorant. They didn’t have any understanding of Tawheed.

So when he (i.e. Shaikh Al-Qar’aawee) came and spread Tawheed, not ruqyah or anything else, may Allah bless you, all of these things came to an end. All of these (possessions and illnesses) came to an end once Tawheed and knowledge spread. When Tawheed and knowledge spread, these things go away and come to an end. And when ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another.

So I advised him to do as the good doers in the past did, which was to call to Tawheed and wage war against shirk and false superstitions such that the devils left them and they had no need for people to perform ruqyah on them from devils, sorcerers or anyone else….”

[1]Translator’s Note:Shaikh Abdullah Al-Qar’aawee was born in 1315H in Saudi Arabia where he played a great role in reviving the call to Islaam, particularly in its southern regions, making Saamitah the center of his efforts. He studied under such Scholars as Shaikh Muhammad bin Ibtaheem, the former muftee of Saudi Arabia, and produced students of his own such as Shaikh Haafidh Al-Hakamee. He passed away in 1389H, may Allah have mercy on him.

Building a Masjid over the site of the People of the Cave – Fatwas of Ibn Baaz

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Warning against building Masjids over graves

Fatwas of Ibn Baz :

I was asked: Is it permissible to build a Masjid over the site of the People of the Cave? 

I answered:

In the Name of Allah, all praise be to Allah, and peace and blessings be upon the Messenger of Allah.

I have read the article published in the third edition of the Islamic Sciences League magazine in the “Muslim News in a Month” section.

The Islamic Sciences League, in The Hashemite Kingdom of Jordan, intends to build a Masjid over the site of the cave recently discovered in the village of Al-Rahib, which is said to be the cave where the People of the Cave mentioned in the Qur’an slept. End Quote.

As it is my duty to advise for the sake of Allah and His servants, I thought it would be beneficial to say a word in the same magazine of the Islamic Sciences League published in the Hashemite Kingdom of Jordan. I must admonish the league to give up the intention of building a Masjid over the site of this cave, mainly and solely for the reason that building Masjids over the graves and remains of the Prophets and righteous people is utterly forbidden by the Shari`ah (Islamic law) and that those who do so are cursed. This is because such an act may lead to Shirk (associating others with Allah in His Divinity or worship) and excessive veneration and over praising of the prophets and pious people.

The reality bears witness to the validity of the texts of the Shari`ah and proves that it is revealed from Allah (Glorified and Exalted be He), and provides decisive proof of the truthfulness of the Messenger of Allah (peace be upon him) and the message sent down to him which he conveyed to the Ummah (nation). Whoever is aware of the conditions that exist in the Islamic world and the acts of Shirk, excessive reverence of prophets and the pious that prevail due to establishing Masjids over shrines and glorifying them by means of lavish structures and the presence of custodians to collect money from people unlawfully, will certainly know that they are avenues leading to Shirk. One of the outstanding virtues of Shari`ah is to forbid building of Masjids over graves and to warn sternly against it.

The Two Shaykhs, Al-Bukhari and Muslim (may Allah be merciful to them), narrated some Hadiths to this effect on the authority of `Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said: May Allah curse the Jews and the Christians; they have taken the graves of their prophets as places of worship 

`Aishah (may Allah be pleased with her) said: “He warned against what they did and had it not been for this, his grave would have been raised above the ground but he feared that it would be taken as a Masjid.”

It is also related by Al-Bukhari and Muslim that  Um Salamah and Um Habibah (may Allah be pleased with them) mentioned a church they had seen in Abyssinia (Ethiopia) in which there were pictures. When they told the Prophet (peace be upon him) of this, he said, ‘When a pious person among these people died they built a place of worship over his grave and painted these pictures therein. They will be the worst of creation in the Sight of Allah

It is related in Sahih Muslim on the authority of Jundub ibn `Abdullah (may Allah be pleased with him) that he heard the Prophet (peace be upon him) five days before his death, stating: 

There are many Hadiths in this regard. Imams of Muslim scholars from the four Madh-habs (Schools of Jurisprudence) and others have stated the prohibition of building Masjids over graves. They issued the sternest warning against doing so, urging Muslims to observe the Sunnah of the Messenger of Allah (peace be upon him) and advising this Ummah lest it should fall into the same excessiveness and veneration of the prophets and pious people the way its predecessors from the extremist Jews and Christians and their like who deviated from the straight path.

Thus, it is incumbent upon the Islamic Sciences League in Jordan and Muslims to adhere to the Sunnah and the way of the righteous Imams, and to be cautious not to commit what Allah and His Messenger warned against. It is the only way that leads to people’s uprightness and happiness in this world and in the Hereafter. It should be noted that some people formed their opinions based on the misinterpretation of Allah’s Statement in the story of the People of the Cave: (then) those who won their point said (most probably the disbelievers): “We verily shall build a place of worship over them.”

The answer to this is that Allah (Praised and Exalted be He) informed us about the rulers and prominent people who announced this statement. He told their story not by of expressing content and agreement with what they said, but rather as a kind of dispraise and expressing abhorrence of their action. This is even indicated by the Messenger (peace be upon him) to whom this Ayah (Qur’anic verse) was revealed and was the most knowledgeable of its interpretation, for he forbade his Ummah from building Masjids over the graves and cursed and dispraised those who do so.

If this had been permissible, the Messenger of Allah (peace be upon him) would not have strongly affirmed its prohibition to the extent of cursing those who did it, or describing them as the worst creatures in the Sight of Allah (Glorified and Exalted be He). This should be sufficient in pointing out the gravity implied in the matter and providing a convincing answer to those who seek the truth.

Even if we supposed that building Masjids over graves was permissible for those who preceded us, still we are not permitted to follow their example because the Shari`ah (Islamic law) abrogates all previous laws, and our Prophet (peace be upon him) is the Last of the Messengers and the Shari`ah revealed to him is comprehensive. He (peace be upon him) forbade building Masjids over graves, and as such, we are not permitted to disobey him. We must follow his example and adhere to his Sunnah and abandon what contradicts it regarding the previous Shari`ahs (Divine laws) and favorable customs followed by some people, because Allah’s Shari`ah is perfect and comprehensive and no guidance is better than that of the Prophet (peace be upon him).

Allah is the One Whom we invoke to grant all Muslims and us success and to keep us firm on the truth and help us adhere to the Sunnah of His Messenger, Muhammad (peace be upon him) in words and deeds, whether manifested or hidden, and in all our daily affairs until we meet Allah (Glorified and Exalted be He). Allah is the All-Hearer, Ever-Near and Responsive. May peace and blessings be upon our Prophet Muhammad, his family, and Companions and those who follow his guidance until the Day of Resurrection.

Posted from: http://alifta.com  – Fatwas of Ibn Baaz rahimahullaah

The Origins of Shirk : Shaykh al-Albaanee

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The Origins of Shirk [1]
Al-Ibaanah Magazine , Issue No.3 – Dhul-Qa’dah 1416H / April 1996

From that which has been established in the Sharee’ah (prescribed law) is that mankind was – in the beginning – a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah – the Most Blessed, the Most High:

“Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings.” (Soorah Baqarah 2:213)

Ibn ‘Abbaas – radiallaahu ‘anhu – said: “Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee’ah (law) of the truth, then they differed. So Allaah sent prophets as bringers of good news and as warners.” [2]

Ibn ‘Urwah al-Hanbalee (d.837 H) said: “This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers.” [3]

I say: In it is also a refutation of some of the philosophers and atheists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly: His (the prophet sallallaahu ‘alayhi wa sallam) saying that he related from his Lord (Allaah) : “I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority.” [4]

Secondly: His (the prophet sallallaahu ‘alayhi wa sallam) saying: “Every child is born upon the Fitrah [5] but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them.”

Abu Hurayrah said: Recite if you wish: “Allaah’s fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah.” (Soorah ar-Rum 30:30) [6]

After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed). Concerning the saying of Allaah – the most perfect – about the people of Nooh:

“And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa’, nor Yaghooth, nor Ya’ooq, nor Nasr.” (Soorah Nooh 71:23)

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allaah – the most high – and he whispered to them that this is what their forefathers used to do!!!

So Allaah sent to them Nooh alayhis-salaam, commanding them to worship Allaah alone. However none responded to hiscall except a few. Allaah – the mighty and majestic – related this whole incident in Soorah Nooh Ibn ‘Abbas relates: “Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them.”[7]

The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) – radiallaahu ‘anhum. In ad-Durral-Manthoor (6/269): ‘Abdullaah ibn Humaid relates from Abu Muttahar, who said: Yazeed ibn al-Muhallab was mentioned to Abu Ja’far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allaah was first worshipped. Then he mentioned Wadd and said: “Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil ( Babel ), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don’t you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : “Why doesn’t every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him.” So they all said “yes”. So each household made a picture of him, which they adored and venerated and which constantly reminded them of him. Abu Ja’far said: “Those from the later generation saw what the (pevious generation) had done and considered that……..to the extent that they took him as an ilah (diety) to be worshipped besides Allaah. He then said :” This was the first idol worshipped other than Allaah, and they called this idol Wadd”[8]

Thus the wisdom of Allaah – the Blessed, the Most High – was fufilled, when he sent Muhammed sallallaahu ‘alayhi wa sallam as the final prophet and made his Sharee’ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk – which is the greatest of sins. For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all been prohibited. All of these lead to excessiveness and lead to the worship of other than Allaah – the Most High.

This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, thre are few sincere advisors ( to the truth) and shaytaan is co-operating with men and jinn to misguide mankind and to take them away from the worship of Allaah alone – the Blessed, the Most High.

FOOTNOTES:

1. Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)

2. Related by Ibn Jareer at-Tabaree in his tafseer (4/275) and al-Haakim (2/546) who said: “It is authentic according to the criterion of al-Bukhari.” Adh-Dhahabee also agreed.

3. Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad’alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.

4. Related by Muslim (8/159) and Ahmad (4/162) from ‘Iyaadh ibn Himaar al-Mujaashi’ee radiallaahu ‘anhu

5. [From the Editors] Ibn-al-Atheer said in an-Nihaayah (3/457): “Al-Fitr: means to begin and create, and al-Fitrah is the condition resulting from it. The meaning is that mankind were born upona disposition and a nature which is ready to accept the true Religion. So if he were to be left upon this, then he would continue upon it. However, those who deviate from this do so due to following human weaknesses and blind following of others…..” Al-Haafidh Ibn Hajar said in Al-Fath (3/248): “The people differ concerning what is meant by al-Fitrah and the most famous saying is that it means Islaam. Ibn ‘abdul-Barr said: That is what was well known with most of the salaf (pious predecessors), and the scholars of tafseer are agreed that what is meant by the saying of Allaah – the Most High – “Allaah’s fitrah wiht which He created mankind.” is Islaam

6. Related by Al-Bukhaaree (11/418) and Muslim (18/52)

7. Related by al-Bukhaaree (8/534)

8. Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraaree (6/112/2) of Ibn ‘Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Abu Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee’s al-Kunaa wal-Asmaa, nor Muslim’s al-Kunaa, nor any one elses. And the hidden defect here is that he is from the Shee’ah, but his biography is not included in at-Toosee’s al-Kunaa — from the index of Shee’ah narrators.

 

The Beginnings of Deviation

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Source: Al-Istiqaamah Magazine, Issue No.7

[1]: MAN’S FITRAH (NATURAL DISPOSITION)

What is essential to know is that: “Allaah created the creation in order that they should worship Him. Furthermore, Allaah prepared for them – from His Provision – all that they would require. About this Allaah – the Most High – said:

“I did not create jinn and mankind, except that they should worship Me. I do not seek any provisions from them, nor do I ask that they should feed me. Indeed Allaah is the Provider, the Possessor of Might and Strength.” [Soorah adh-Dhaariyaat 51:56-58].

So the soul – if left to its Fitrah (natural disposition and inclination) – would find itself acknowledging Allaah’s Divinity, loving Him and worshiping Him alone, without worshipping others along with Him. However, this fitrah becomes corrupted and it deviates away from the pure worship of Allaah, due to what the devils – from amongst mankind and jinn – whisper to some people, beautifying to them their whispers of deception. So Tawheed (to worship Allaah alone) is the core and root of man’s fitrah, whereas Shirk (directing any part of worship that belongs only to Allaah, to other than Allaah) is alien to it and is something that deceptively enters into it. Allaah – the Most High – said:

“So set your face to the Haneef Religion (the Religion of pure Tawheed), This is the fitrah of Allaah which He created mankind upon. There is to be no change in the creation (i.e, Religion) of Allaah. That is the straight and upright Religion. But most of mankind do not have knowledge.” [Soorah Room 30:30].”1

The above Aayah (Verse) clearly refutes the false notion of the atheists; who claim that the natural basis of man is Shirk, and that Tawheed evolved in man! Not only does the previous Aayah refutes this falsehood, but so do the following two authentic narrations:

Firstly: Allaah’s Messenger sallallaahu ‘alayhi wa sallam said, that his Lord said: “I created all My Servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils come to them end led them astray from their true Religion. They made unlawful to people that which I had mode lawful for them, and they commended them to associate in worship with Me, that for which I had sent down no authority.”4

Secondly: Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Every child is born upon the Fitrah (i.e. Islaam), but his parents make him a jew or a christian or a magian. It is like the way on animal gives birth to a natural offspring. Have you noticed any born mutilated, before you mutilate them.” Abu Hurayrah said: Recite if you wish: “Allaah’s fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah.” [Soorah Room 30:30].”3

[2]: THE BEGINNING OF IDOL-WORSHIP

Mankind was, in the beginning, a single Ummah (nation) upon Tawheed, the pure worship of Allaah alone. Then Shirk gradually overcame them. The basis for this belief is what Allaah – the Most High – said:

“Mankind was one Ummah (nation), then Allaah sent Prophets bringing good news and warnings.” [Soorah al-Baqarah 2:213].

“Mankind was not except a single Ummah, then they differed.” [Soorah Yoonus 12. 19].

Ibn ‘Abbaas radiallaahu ‘anhu said:
“Between Noah and Aadam there were ten generations, all of them were upon the Sharee’ah (Law) of the truth, then they differed. So Allaah sent Prophets as bringers of good news and as warners.”4

So: “During the time of the Prophet Noah ‘alayhis-salaam, Shirk appeared amongst his people, and they started worshipping idols along with worshipping Allaah. So Allaah said:

“Indeed We sent Noah ‘alayhis-salaam to his people and he said to them: I have come to you as a clear warner; that you should worship only Allaah.” [Soorah Hood 1 1:25-26].”5

After this clear explanation, it is of the utmost importance for the Muslims to know exactly how Shirk spread amongst the Believers, after they were people upon pure Tawheed?

[3]: THE ORIGINS OF SHIRK

Allaah – the Most Perfect – said about the people of Noah:

“And they said: You shall not forsake your deities / gods, nor shall you forsake Wadd, nor Suwaa’, nor Yaghooth, nor Ya’ooq, nor Nasr.” [Soorah Nooh 71:23].

Ibn ‘Abbaas radiallaahu ‘anhu relates:
“These were all idols from Noah’s nation, which eventually ended up amongst the Arabs. Wadd was the idol which was worshipped by the Kalb tribe in the region of Dawmatul-Jandal; Suwaa’ was for the Hudhayl tribe; Yaghooth by the Ghutayf tribe at Jurf near the region of Sabaa; Ya’ooq for the Hamdaan tribe and Nasr was the idol worshipped by the Dhul-Kalaa of the Himayr tribe. Indeed these five idols were the names of righteous men from the nation of Noah. When they died Shaytaan whispered to their people to make statues of them in honour of them, and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when that generation passed away and the purpose of the statues was forgotten, the next generation then began worshipping them.“6

Muhammad ibn Qays radiallaahu ‘anhu said:
“Yaghooth, Ya’ooq and Nasr were a group of righteous men, who were taken as examples to be followed by their people. So when they died their companions said: If we were to make pictures of them it would encourage us to do acts of worship and obedience to Allaah (as they did). So they made pictures of them. However, when they died and the next generation came, Shaytaan whispered to them saying: Your fore-fathers used to worship these righteous men, and it was due to them that it rained. So they began to worship them.”7

So the beginnings of Shirk lay in the excessive praise and respect given to certain dead pious Muslims, who – due to peoples’ love for them – became idols that were worshipped and supplicated along with Allaah. So what needs to be understood is why people felt that they had to worship these righteous people along with worshipping Allaah.

[4]: TAKING THE DEAD AS INTERCESSORS

Allaah – the One free from all defects – said:

“Indeed We have sent down to you the Book in truth, so worship Allaah alone by making the Religion purely for Him. Surely the Religion, worship and obedience should be for Allaah alone. But those who take as awliyaa (friends and protectors) others along with Allaah say: We only worship them so that they may bring us closer to Allaah. Indeed Allaah will judge between them concerning that in which they differ. Indeed Allaah does not guide those who are liars and disbelievers.” [Soorah az-Zumar 39:2-3].

“And they worship those besides Allaah that can neither harm nor benefit them, and they say: These are our intercessors with Allaah. Say to them: Do you inform Allaah about that which He does not have knowledge in the heavens and the earth. Glory be to Allaah and how free He is from that which the associate as partners with Him.” [Soorah Yoosuf 10:18].

“So Allaah – the Most Perfect – informed us in these two Aayaat (Verses) that the mushriks had taken others from the creation as awliyaa along with Allaah. They worshipped them along with Him, by offering du’aa (supplication) to them, and directing to them hope (of attaining safety or of being cured from some illness) and fear, sacrifice, vows, and their like claiming that directing such worship to these awliyaa would bring them closer to Allaah and that these awliyaa would then act as intercessors between them and Allaah. Yet Allaah – the the Most Perfect – rejected such claims and made clear its falseness and labeled those who claimed such a thing as being liars and disbelievers!”8

“Thus it should be clear to all who have intellect, that the cause of disbelief of the earlier kuffaar (disbelievers) was due to them taking the Prophets, awliyaa, trees, stones and other things from the creation, as intercessors between them and Allaah, believing that such intercessors would fulfill for them their needs and aspirations, without any permission from Allaah – the Most Perfect – nor His approval. They considered it to be similar to how ministers and advisors intercede on behalf of the people with the worldly kings. So they made a (false) analogy between Allaah – the Most Majestic – and the worldly kings and leaders, saying: lust as a person who wishes to present his needs to a king has to go through the king’s advisors and ministers, then likewise we draw closer to Allaah by making du’aa (supplication) to the Prophets and the awliyaa; taking them as intercessors between us and Allaah. However, this analogy is the height of futility and falsehood. Since Allaah – the One free from all defects – has none that is comparable to Him, nor can analogies be made between Him and His creation. Indeed no one intercedes for His creation, except with His permission. and none will be granted shafaa’a (intercession), except the people of Tawheed. For Allaah – the Most Perfect – has knowledge and power over all things, and is the Most Merciful of those who show mercy. He does not fear anyone, nor is frightened by anyone, since He – the Most Perfect – has power and dominion over His slaves and disposes of their affairs as He Wills. This is contrary to the earthly kings and leaders, for they do not have power over everything, nor do they have knowledge about everything. This is why they are dependant upon advisers, ministers and armies to assist them in matters which they, by themselves, are unable to do. They are also in need of being informed about those who are in need, which is another reason for their being surrounded by ministers and advisors. But the Lord – the Mighty and Majestic, the One free from all defects and shortcomings – is free from any type of need or assistance from any of His creation. He is more merciful to them that their mothers and He is the Most Just. And according to His Wisdom, Knowledge and Power, He places all things in their proper place. It is therefore not permissible to compare Allaah with His creation in this manner.”9

[5]: DU’AA TO OTHER THAN ALLAAH IS SHIRK

The Prophet sallallaahu ‘alayhi wa sallam said:
“Whosoever dies whilst making du’aa (invocation, supplication) to others besides Allaah, will enter the HellFire.”10

[6]: A PROOF FROM THE COMPANIONS

Anas radiallaahu ‘anhu related:
“In times of drought, ‘Umar ibn al-Khattaab radiallaahu ‘anhu used to ask ‘Abbaas ibn ‘Abdul-Muttalib to pray for rain on their behalf. He himself would say: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You, and You would bless us with rain. Now we ask the uncle of our Prophet to supplicate to You on our behalf, so bless us with rain.” Anas said: So they would be blessed with rain.”11

Sulaym ibn ‘Aamir al-Khabaairee relates:
“That the sky withheld all rain, so Mu’aawiyah ibn Abee Sufyaan went out to pray for rain along with the people of Damascus. So when Mu’aawiyah sat upon the pulpit he said: “Where is Yazeed ibn al-Aswad al-Jurashee?” So the people called him and he came stepping between the people. Then Mu’aawiyah commanded him, so he ascended the pulpit and sat at his feet. Then Mu’aawiyah said: “O Allaah! Today we are asking the best and most noblest amongst us to supplicate to You for us. O Allaah, today we put Yazeed ibn al-Aswad al-Jurashee forward to supplicate to You for us. O Yazeed! Raise up your hands to Allaah.” So he raised up his hands and the people raised up their hands. Then rain-clouds, like large shields, came quickly from the west, and the winds blew, and it rained so much that people could hardly reach their houses.”12

So why didn’t ‘Umar radiallaahu ‘anhu and the rest of the Companions who were with him, go to the grave of our beloved Prophet sallallaahu ‘alayhi wa sallam; or to the grave of the greatest of the awliyaa Abu Bakr radiallaahu ‘anhu, and make du’aa (supplication) to them for rain? Why? Because they knew that doing so would constitute shirk? Likewise, why didn’t Mu’aawiyah, and those of the righteous people with him, not delegate someone to go to Madeenah – to the grave of the Prophet sallallaahu ‘alayhi wa sallam, or any of the Companions buried there – or directly make du’aa to them from Damascus, in their time of distress and great need? Why? Because they knew that doing so would constitute shirk!

[7]: SOME POINTS OF BENEFIT

Firstly: That Shirk began during the time of Noah ‘alayhis-salaam, due to the excessive love and veneration that the people had for certain dead pious Muslim.

Imaam al-Qurtubee (d.654H) – rahimahullaah – said: “The initial images that were made of these righteous men were done in order that the people could be reminded about their righteousness and so strive in being righteous; as they strove. So they worshipped Allaah by the graves of these righteous men. Then a people came after them who forgot the intent of their fore-fathers’ actions. So Shaytaan whispered to them saying: Your fore-fathers used to worship these images and held them in great veneration.”13

Secondly: “That Shaytaan is eager to misguide mankind and to plot against them. He comes from the angle of exploiting man’s emotions, and lures them into doing acts that are (apparently) good. Thus, when Shaytaan saw amongst the people of Noah their great love and esteem for the righteous, he tricked them into going beyond the bounds in their love, and he got them to make and place statues of these dead pious Muslims in their places of gatherings. The objective of this was to make them swerve away from the right path.

Thirdly: That Shaytaan does not only observe the present generation, and seek to deceive only them; but he also wishes to misguide and deceive future generations. Thus, when he could not plunge the present generation, from the people of Noah, into Shirk, he eagerly awaited the next generation’s arrival, in order that he could misguide them.”14

Fourthly: That the worshipping of dead pious Muslims continues to be practiced amongst the Ummah even today. The difference being is that the names have changed. Thus, instead of worshipping Wadd, or Yaghooth, or Ya’ooq; people have instead directed the same practices of Shirk – like supplicating directly to the pious dead, and taking them as intercessors between them and Allaah – to others; such as to Shaykh ‘Abdul-Qaadir al-Jeelaanee in Iraaq, or al-Baydaawee in Eygypt, or Chishtee in India, etc. However, changing the name of a thing, does not change its reality.

1. Kitaabut-Tawheed (p.6) of Shaykh Saalih al-Fawzaan.
2. Related by Muslim (8/159) and Ahmad (4/162) from ‘lyaadh ibn Himaar al-Mujaashi’ee radiallaahu ‘anhu.
3. Related by al-Bukhaaree (11/418) and Muslim (18/52), from Abu Hurayrah radiallaahu ‘anhu.
4. Related by at-Tabaree in his Tafseer (4/275).
5. Mubaahith (p.21) of Shaykh Naasir al-‘Aql.
6. Related by al-Bukhaaree (no.4920).
7. Related by at-Tabaree in his Tafseer (29/98).
8. Iqaamatul-Baraaheen (p.27) of Shaykh ‘Abdul-‘Azeez bin Baaz.
9. Iqaamatul-Baraaheen (pp.53-55).
10. Related by al-Bukhaaree (no.4297), from Ibn Mas’ood radiallaahu ‘anhu.
11. Related by al-Bukhaaree (no.1010).
12. Related by Ibn ‘Asskir in Tareekh Dimishq (18/151/1).
13. Jaami’ li-Ahkaamil-Qur’aan (13/308).
14. Bayaan Haqeeqatut-Tawheed (pp.8-9) of Shaykh Saalih al-Fawzaan.

Q&A on The Qasidah Burdah of Busairi and the Ash’ari’s – Al-‘Allaamah Saalih al-Fawzaan [Video|Ar-En Subtitles]

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The Qasidah Burdah of Busiri and the Ash’ari’s
The Noble Shaykh Al-‘Allaamah Saalih bin Fawzaan Al-Fawzaan حفظه الله

قصيدة البردة للبوصيري والأشاعرة
فضيلة الشيخ العلامة صالح بن فوزان الفوزان – حفظه الله

Translated by Abu ‘Abdullah Naasir Hussain حفظه الله

Source: Class on the Explanation of Fat-hul-Majeed (Tuesday, 2nd Muharram 1435)
alfawzan.af.org.sa

Video Courtesy: Bilal Nahim

Legitimate and Illegitimate Amulets – Shaykh Abdul-Azeez Bin Baz

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Question:

Abdullah bin Mas’ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah (sallallaahu alaihi wa sallam) say: Verily, incantations, amulets and Tiwalah are Shirk. [1] Jabir, may Allaah be pleased with him, said:I had an uncle who used to treat people with incantations for the scorpion’s sting. When the Prophet (sallallaahu alaihi wa sallam) forbade incantations, he came to him and asked him: O Messenger of Allaah, You have forbidden incantations, and I treat those who are stung by scorpions with incantations. He (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so. [2] How do we compromise between the Hadith which forbids, and that which permits? And what is the ruling on wearing an amulet containing Qur’anic words on the chest of the affected person?

Answer:

The forbidden formulas for incantations are those containing Shirk, beseeching other than Allaah, or meaningless words. But incantations that are free from such things, are legitimate, and are among the great means of healing.

The Prophet (sallallaahu alaihi wa sallam) said: There is no harm in incantations as long as they do not include Shirk. [3]

And he (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so.[4]

He also said: No incantation for other than the envious eye or venomous sting. [5]

This means the most affective and beneficial incantation is that which is used in these two cases. The Prophet (sallallaahu alaihi wa sallam) was himself treated with incantation, and he treated others with it.

As for wearing amulets by children and patients, it is not permissible. Such are called trinkets. But the most valid opinion is that they are a form of Shirk, and unlawful, because the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet; may Allaah not help him, and he who wears a shell; may Allaah not protect him. [6] He who wears an amulet commits Shirk.[7] And he (sallallaahu alaihi wa sallam) said: Verily, incantations, amulets and Tiwalah are Shirk. [8]

The scholars are at variance regarding the legality of wearing amulets containing Qur’anic Verses. The correct verdict is that they are unlawful, for two reasons:

  • The general prohibition of wearing any kind of amulets according to the Prophetic traditions whether they contain Qur’anic Verses or not.
  • Leaving no room for formulas of Shirk, for if the amulets containing Qur’anic verses were allowed then they may be confused with the other amulets, and that will keep the door open to Shirk, and all kinds of amulets would be worn on that ground. It is known that closing the door to things that lead to Shirk and evil deeds is one of the greatest judicial objectives. It is Allaah who grants success.

[1] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418 [2] Muslim no. 2199 [3]Muslim no. 2200 [4] Muslim no. 2199 [5] Al-Bukhari no. 5705 and Muslim no. 220 [6] Ahmad 4:154 and Abu Yaýla no. 1759. See Majmaýuz-Zawaýid 5:103 [7] Ahmad 4:156 and Al-Hakim 4:417. See Majmaýuz-Zawaýid 5:103 [8] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 1 Page 40, Dar-us-salam publications

The Kind of Khawf (Fear) that is Shirk – By Shaykh Ahmed al-Wasaabee

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The Second: Shirk (Shirk of Fear)

It is that the slave fears someone other than Allaah, such as the Jinn, a dead person or other than that, as he fears Allaah or greater.

Allaah (ta’laa) says:

Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salât (Iqâmat­as­Salât), and give Zakât, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allâh or even more. (An-Nisa 4:77)

It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ’ [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad SAW)], so fear them not, but fear Me, if you are (true) believers. (Aali Imran 3:175)

And our Lord (subhaana wa ta’laa) says:

 Therefore fear not men but fear Me . (Al-Ma’idah 5:44)

Explanation Of The Text By Shaykh Al-Wasaabee:

Explaining the verse in Sooratun-Nisaa’ (4:77), the shaykh mentioned that this verse was revealed concerning a group of Companions, who while they were in Makkah, were weak and oppressed in the land, and were not able to defend themselves and to fight in the path of Allaah (subhaana wa ta’laa). And then the Prophet (peace be upon him ) and His Companions were ordered to make Hijrah to Madeenah. And after they had made Hijrah, Allaah (subhaana wa ta’laa) ordered them to fight the kuffaar. And when this order came to them from Allaah (subhaana wa ta’laa), a group of them fell into association with Allaah (subhaana wa ta’laa) by fearing the people like they fear Allaah, or greater than they fear Allaah.

So it is not befitting for the creation of Allaah (subhaana wa ta’laa) to fear those who are like them, those who are also created. Those who are created from dust and clay, and those who are going to return to being clay.

And Ibn Rajb (rahimahullaah) said that this is not permissible, and that it is not befitting for the people to fear the creation as they fear Allaah (subhaana wa ta’laa). How can they fear the creation when they have been created from clay, and from dust, and verily they are to return back to it. And they are only to fear Allaah (subhaana wa ta’laa), who is the King and Owner of everything.

Explaining the verse in Soorah Aali Imraan (3:175), the shaykh highlighted the context in which this verse was revealed by mentioning the two verses that precede this verse.

Allaah (subhaana wa ta’laa) says:

Those (i.e. believers) unto whom the people (hypocrites) said, “Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Faith, and they said: “Allâh (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).” (Aali Imran 3:173)

So they returned with Grace and Bounty from Allâh. No harm touched them; and they followed the good Pleasure of Allâh. And Allâh is the Owner of Great Bounty. (Aali Imran 3:174)

It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ’ [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad (Peace be upon him)], so fear them not, but fear Me, if you are (true) believers. (Aali Imran 3:175)

So this verse informs us that the shaytaan tries to push the people to fear his allies. And Shaykh Ahmed mentioned that Allaah (subhaana wa ta’laa) is more entitled to be feared of, as He is the One who has created us, and has brought us from nothing in existence.

Explaining the verse is Sooratul-Maa’idah (5:44), the shaykh mentioned again that it is not befitting for someone to fear the people as one fears Allaah (subhaana wa ta’laa).

Posted from: Class 25 of ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] – Shaykh Muhammad al-Wasabi

A Prayer for the Protection From Shirk – Memorization Chart

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A Prayer for the Protection From Shirk - Memorization Chart

Reference: Ahmad 4/403. See also Al-Albani, Sahihul-Jami’ As-Saghir 3/233 and Sahihut-Targhib wat- Tarhib 1/19.

Posted from: Explaining Shirk: The Greatest Sin – Muhammad Ibn Sālih al-’Uthaymīn, Sālih al-Fawzān

Read for the Source and Explanation of the above du’a @ Du’aa for Fear of Shirk

Performing Ruku‘ (bowing) to one’s parents? – The Permanent Committee

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Q 7: Is it permissible to perform Ruku‘ (bowing) to one’s parents?

This is impermissible and is tantamount to Shirk (associating others with Allah in His Divinity or worship).

Ruku‘ is a form of worship, just like Sujud (prostration); therefore, it is impermissible to bow or prostrate before anyone other than Allah the Exalted.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Browse by Volume Number > Group 1 > Volume 1: `Aqidah (1) > Creeds > Prostration before anyone other than Allah > Bowing to parents

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