Reference: Ahmad 4/403. See also Al-Albani, Sahihul-Jami’ As-Saghir 3/233 and Sahihut-Targhib wat- Tarhib 1/19.
Read for the Source and Explanation of the above du’a @ Du’aa for Fear of Shirk
Shirk in Tawḥīd of Lordship is to believe that others besides Allah create or share control over his creation. This belief means that someone other than Allah can make good things happen or keep bad things from happening.
One example of this type of Shirk is to believe something brings good luck. People often have “good luck” rings or similar items they believe will help good things happen to them. Others tie special strings around them or their children, believing that if they recite the Quran over the strings, they will protect from bad things happening. However, only Allah can protect us from bad things and we should only seek his protection in ways he mentions in the Quran or the prophet ( صلّى الله عليه وسلّم ) taught us in the ḥadīth
Another common example of Shirk in Tawḥīd of Lordship today is when people believe others like themselves who are created and have no control in Allah’s universe can control what happens. Such people even wait until the ones they believe in are dead before worshipping them by praying to them. The act of praying to dead people is Shirk in Tawḥīd of Worship (which we will cover shortly), but the belief itself is also Shirk in Tawḥīd of Lordship because when people pray to dead people, they believe the souls of humans can control things in this life even after their death. This is completely wrong because the prophet ( صلّى الله عليه وسلّم ) told us:
إِذَا مَاتَ الإِنْاَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلاَّ مِنْ ثَلاثَ ة إِلاَّ مِنْ صَدَقَ ة جَارِيَ ة أَوْ عِلْمٍ «
». يُنْتَفَعُ بِهِ أَوْ وَلَ د صَالِحٍ يَدْعُو لَهُ
When a person dies, his actions come to an end except for (receiving rewards for) three things: continuous charity, beneficial knowledge, or a righteous child who prays for him.
[Recorded by Muslim]
While a person may still receive rewards from Allah for things he left behind after he died, the prophet ( صلّى الله عليه وسلّم ) clearly told us that after death, a human being’s actions stop. So how can dead people control whether good and bad things happen in life when they are not even in life anymore? Still, some people continue to pray to the dead, asking for their help in changing events in this life although only Allah can do this.
Even if a dead person was a righteous worshipper of Allah, believing that dead people or anyone else controls things in this life is Shirk in Tawḥīd of Lordship.
The noble Shaykh, Muhammad ibn Saalih Ibn al-‘Uthaymeen – may Allaah raise his status among the guided ones, was asked about the meaning of Tawheed and its categories. He answered, saying:
Linguistically, Tawheed is the noun derived from the Arabic root verb: wahhada / yuwahhidu which means to make something one.
This is not accomplished except by a negation and affirmation, both together – negating this characteristic from anything other than the thing which is being singled out, and affirming it to that thing.
For example, we say that mankind will not fulfill the concept of Tawheed unless and until they testify that nothing deserves any form of worship except Allaah. By this, we negate any right of worship to anyone or anything other than Allaah (subhanahu wa ta’aala), and we affirm it to Allaah alone.
This is because negation alone equates to an absolute and complete negation, just as affirmation alone does not restrict others from sharing in the characteristic.
So if you were to say, “So and so is standing,” then you have affirmed that he is indeed standing but you have not singled him out alone, restricting this action only to him because it is possible, based on this saying alone, that someone else could also be standing with him. Similarly, if you were to say, “No one is standing,” then you have absolutely and completely negated the action of standing for anyone. However, if you said, “No one is standing except Zayd,” then you have singled out Zayd alone with the action of standing, negating it from anyone other than him. This is the true actualization of Tawheed in reality – meaning that Tawheed is not fulfilled unless it contains both negation and affirmation.
Posted from: Tawheed: Its Meaning and Categories – Shaykh Muhammad Ibn Sālih al-‘Uthaymīn [PDF] – Translated by Abu az-Zubayr Harrison @ authentic-translations.com
As for what people state that: “The ends justify the means” – this is wrong and not from our Islamic legislation. On the contrary, in the legislation, the means have specific rulings and with the condition that they be initially permissible. If the means are forbidden, such as a person drinking alcohol for medicinal purposes, then even if there may be some sort of remedy in it, it is still forbidden. So, not all means may have the same ruling as the end result. Rather, the means must be permissible in themselves.
It is also not always the case that a servant (of Allah) may assume that since certain means are successful, he’s therefore allowed to take them. An example of this is political demonstrations. For example, if a large group of people comes as says, “If we stage a demonstration, this will pressure the leader and then consequently he will have to change and rectify the situation. The end justifies the means.” We say that this is completely false because the means in themselves are forbidden. These actions, even though the goal may be sincere and necessary, still the origin is impermissible. It is just like a person using a forbidden substance for some cure. Thus, there are many means and methods someone’s intellect may come up with, yet they may not be justified by the end result. So, this is for sure a false principle.
The means must be permissible in origin and then the ruling of the end result is applied to them; if the end result is allowable, the means are allowed. If it is obligatory, then the means are likewise.
 Salih Ali-Shaykh: One of the leading scholars of Saudi Arabia, a member of the Council of Senior Scholars, and the current minister of Islaamic Affairs in Saudi Arabia. (born 1362 Hijrah / 1941).
 This fatwa was taken from a book called “al-Fatawa al-Shar’iyyah fi al-Qadhaya Al-‘Asriyyah,” a collection of various rulings by Muhammad Ibn Fahd al-Husayn.
 Taken from the cassette: Fatawa al-‘Ulama fi Hukm al-Tafjirat wal-Muzaharat wal-Ightiyalat.
Compiled and Translated by Abu az-Zubayr Harrison
Click the below link to read or download PDF
Contents of the Book
2. Signs Before the Dajjāl Will Appear
3. Where the Dajjāl will Appear
4. The Dajjāl’s Physical Features
5. The Dajjāl will Have No Children
6. The Dajjāl’s Travels Throughout the Earth
7. The Length of The Dajjāl’s Stay on Earth
8. Has Anyone Seen the Dajjāl?
9. The Dajjāl’s Tribulations
|10. The Dajjāl’s False Claim of Lordship
11. The Dajjāl’s Followers
12. Protection from the Dajjāl’s Tribulations
13. The Staunchest Muslims in Opposition to the Dajjāl
14. The Greatest Martyr is Murdered by the Dajjāl
15. Safety from the Dajjāl’s Tribulations Necessitates Paradise
16. The Death of the Dajjāl
17. Other Tribulations Close in Severity to the Dajjāl
18. Why is the Dajjāl Not Explicitly Mentioned in the Quran?
Shaykh Ibn Al-‘Uthaymeen
Translated by Abu az-Zubayr Harrison authentic-translations.com
From Shaykh Ibn Al-‘Uthaymeen’s explanation of the famous book “Al-‘Aqeedah Al-Waasitiyyah” by Ibn Taymiyyah.
The First Verse
Topic 1 : The Categories of Allah Being with His Creation
Topic 2 : Is Allah Actually with Creation or Metaphorically?
Topic 3 : Is It a Personal Characteristic of Allah or an Action?
Topic 4 : Does It Contradict Allah Being above His Creation?
Topic 5 : The Error of Those Who Say Allah is Physically with Us
The Second Verse
The Third Verse
The Fourth Verse
The Fifth Verse
The Sixth Verse
The Sevent h Verse
The Advantages of Allah Being with Us
Combining between Allah Being with Creation & Above Creation on His Throne
Confirming Allah is above the Heavens, High above Creation
Confirming Allah is with Creation
The Combination of Both Concepts
Appendix: Our Lord’s Descent
Click the below Link to read or download the PDF
Shaik Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn (rahimahullaah)
Translated selections from Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of “al-‘Aqīdah al-Wāsiṭiyyah” by Ibn Taymiyyah and “Lum’ah al-I’tiqād” by Ibn Qudāmah al-Maqdisī
The Day of Resurrection, the Day of Judgment, is called the “last day” because it is a day after which there will be no other. It is the final stage. It is the end goal of all the stages through which we pass (i.e., nonexistence, creation in the womb, life, death and the grave, then the hereafter), and it is the end of our journey.
Allah ( تعالى ) says:
<<Then, after that you will all certainly die. Then indeed you all, on the Day of Resurrection, will be resurrected>>
[Sūrah al-Muminūn, 23:15-16.]
The resurrection is when mankind will rise from their graves to stand before the Lord of creation. Ibn Taymiyyah, in his book “al-‘Aqīdah al-Wāsiṭiyyah,” calls this “the greater resurrection” indicating there is also a lesser resurrection. This lesser resurrection is the one pertaining to each individual as they witness with their own eyes the beginning of the hereafter, their new life after their death. So each individual has his own resurrection; when he or she dies, his or her lesser resurrection has begun.
Click the below link to Read / Download the full article PDF (116 Pages)
The following posts are extracted from this eBook: