THE FOUR PRINCIPLES
A talk presented by Ilmquest.org
CD 1
Tawheed Vs Shirk
Covers:
1. The Perfection of Tawheed
2. That which negates Tawheed
3. How to avoid that which negates Tawheed
1. The Perfection of Tawheed
Our Purpose in Life
Adh-Dhariyaat [51:56] “I have only created Jinns and men, except for my worship.”
The vast majority of kufaar have no clue as to why we are on this earth. In this ayah Allah has made our purpose clear to us.
To worship Allah alone and give him His rights is the essence of Tawheed. Islam is a religion, which fulfils the rights of everyone and everything. The greatest right is the right of Allah, that He should be worshipped alone, without partners.
Hadith of Muadh ibn Jabal
He was with the Prophet who said, “Do you know the right of Allah on His slaves?”
Mu’adh replied, “Allah and his Messenger know best.”
The Prophet said, “Allah’s rights on His slaves is that He should be worshipped alone without any partners.”
He then asked Mu’adh, “Do you know the right of His slaves upon Allah?”
Mu’adh replied, “Allah and His Messenger knows best”
The Prophet said, “The right of His slaves upon Allah, is that as long as they don’t worship anyone except Allah then they shall not be punished.”
Allah has not made this Deen difficult; as long as we fulfil the rights of Allah then we won’t be punished.
Defining Tawheed
The scholar As-Safarayni (d.1188 hijri) in his famous book aqeedatus-safaryniyyah defined Tawheed as, "...the singlification of the worshipped in his worship, as well as having the beliefs that He is one and alone in His essence, attributes and His actions." This is the essence of Islam.
This is the whole purpose we were created for, the whole purpose of the messengers and the guidance.
To understand Tawheed we must know its opposite:
2. That Which Negates Tawheed
Defining Shirk
Linguistically “Shaarik” is someone who you associate with.
Ar-Raghib al Asbahaniy was a great linguist of the ummah and he explained different terminologies from the Qur’an in his book Mufradaat al Quraan al Kareem he defines shirk as affirming partners with Allah.
Another scholar Ash-Shawkani (d.1255 hijri) defined shirk as “making du'a to other than Allah in matters in which Allah alone should be asked. To believe a certain object has powers only Allah has and intending to do an act to please other than Allah.”
Shirk in the Quran
First Commandment Allah gave in the Quran
Surah Baqarah [2:21] Allah says, "Oh mankind! Worship your Lord, the one who created you and those before you, in hope that you may attain Taqwa…”
Our first commandment is to worship Allah in order to attain a closeness to Allah.
Surah Baqarah [2:22] Allah ends by prohibiting us from something:
The prohibition - "...so do not set up rivals with Allah while you have knowledge.”
The setting up of rivals with Allah is to worship other than Him and thus committing shirk. The first prohibition is warning us against this.
Shirk in the Sunnah
Narrated by Ibn Mas’ud telling us how the Prophet defined shirk:
The Prophet asked, “Do you know what is the greatest sin?”
Ibn Mas’ud said, “Allah and His Messenger know best”
So the Prophet said, “It is that you create a rival or an associate with Allah while you know it is He that created you” [Bukhari and Muslim]
Origin of Shirk
The first man was Adam upon Tawheed and he remained upon Tawheed.
Adam was the first Nabi and Nuh was the first Rasool. A lot of iktilaaf has occurred as to what are the definitions of Nabi and a Rasool.
Shaykh al Islaam ibn Taymiyyah defines them in his Majmoo al Fatawa:
A Nabi - a messenger sent without a code of law and his people don’t rebel against him.
A Rasool - someone whom Allah has chosen out of his slaves and is granted a code of law and his people rebel against him.
“Between Adam and Nuh there was 10 generations and within these generations they did not cease to remain upon Tawheed until the time an event happened and between these ten generations there were five specific men who were known for their nobility generosity and their righteousness which Allah mentions in the Quran. ‘Wad, suwaa, yagooth, yaooq, nasara.’” [Ibn Abbaas mentions in the Mustadrak of alHakim with an authentic chain of narration]
Surah Nuh [71:23] "And they have said (to each other), 'Abandon not your gods: Abandon neither Wadd nor Suwa', neither Yaguth nor Ya'uq, nor Nasr'”
Mentioned in the books of Tafseer by ibn Mardawa is another narration by Muhammad ibn Ka’ab al kurdi stating that these five people were righteous people and when they passed away Shaytaan came to the community and whispered to them, “do you want to remember them or forget them?”
Shaytaan said, “I’m going to carve out these statues and put them in the place for prayer.” The people said objected saying “do not place them in front of us because its shirk, place them behind us.” The people became happy that they could remember these five righteous people.
One thing the people didn’t realise was as time went on knowledge decreased and Shaytaan made them forget why the idols were created and the latter generations took these idols and worshipped them along with Allah. This is the first time we saw shirk. That was ten generations after Adam.
3. How to Avoid that Which Negates Tawheed
The Dangers of Shirk
Why do we fear Shirk so much?
Surah Nahl [16:36] "And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods…”
What are the Dangers of Shirk?
1. It is the only sin that Allah does not forgive
Allah is the Most Merciful and Allah forgives everything and every sin. The Prophet said “even if the sins of bani Adam reached the extent of the foam of the sea Allah would forgive it with His mercy.” Allah wants to forgive and loves to forgive but will not forgive shirk.
Surah Nisa [4:48 and 116]“Indeed with assurity Allah does not forgive that He should be associated with and he forgives anything lower than that to whom he wills.”
This is the first danger of shirk, he will forgive the act of zina, stealing, lying, but wont forgive the act of associating partners with him.
There is much wisdom behind this danger,
It makes you realise that
Allah is the one who:
o Created you
o Sustained you
o Facilitated the rain
o And has blessed you with so many other bounties
Yet after Him doing all this for you, you direct all praise and thanks to other than Him. This does not logically or Islamically make sense. When this right is denied Allah takes the chance of forgiveness away from His slave.
The next danger is a consequence of Allah not forgiving us.
2. The one who commits shirk and dies upon it Allah has forbidden Jannah for him.
Surah Ma’ida [5:72] "Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust.” We seek refuge from this.
3. Shirk nullifies and destroys all of a persons good deeds.
Surah az-Zumar [39:65] "Indeed it has been revealed to you and to those before you, If thou were to join (gods with Allah), truly fruitless will be thy work (in life), and you will surely be in the ranks of those who lose (all spiritual good).”
a. This ayah was designated to the Prophet even though he wasn’t able to fall into shirk thus it was a warning for him and to those who follow his way.
b. A second point to understand from this ayah is that if his deeds can become null and void then how about those people like ourselves who are not close to him in deeds and actions. We should be afraid and stay away from shirk.
c. A third point, you shall be from the losers, not only in the Dunya but the greatest of losers in the Akhirah. All the mushrikoon shall be in the hellfire.
4. If a person were to die upon shirk then it becomes impermissible to seek forgiveness for such a person.
Surah Tawbah [9:113] "It is not befitting for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire. "
The consequences for the one who commits shirk are:
o His destination is the hellfire
o His actions are null and void
o Allah won’t forgive him
o A Muslim cant make dua for his forgiveness
o He has left the fold of Islam thus
§ We can’t inherit from him
§ We can’t pray the Janazah upon this person
o Allah describes those people who commit shirk as being najis, dirty and despicable. Surah Tawbah [9:28] "O you who believe! The idolaters are nothing but unclean…”
Allah is at-Tayyib and the believer never becomes najis so the one who commits Shirk becomes the exact opposite.
Allah and His Messenger gave an extreme warning to stay away from shirk
The Prophet said “Do not commit shirk with Allah even if you are cut into pieces and are burnt.” [Ibn Majah]
Story of Ammaar ibn Yasir
The Quraysh captured Ammar and threatened to kill him. “Unless you abandon the deen and curse Allah’s messenger we shall kill you.”
So Ammar being the companion and a noble person and human at the same time feared death and cursed Allah’s Messenger, which is an immediate act of Kufr.
So Ammaar went to the Messenger and mentioned this to him and the Prophet said “Ya Ammaar what did you feel in your heart after you made this statement, did your heart fill with disbelief?”
Ammaar said, “Eemaan never ceased from my heart”
Allah’s messenger excused him and there was no blame upon him. So we can do this to protect our lives with the condition that Eemaan remains in our hearts.
However is it preferred that the person remains patient like Bilaal who kept saying, “Allah is One” while being persecuted and tortured. He didn’t commit shirk in his actions or in his belief, and Allah allowed his release at the hands of the Quraysh.
Importance of Knowing Shirk
We know the nobility of a science through the benefit it can grant us. The same thing applies to shirk.
The benefits it grants us are the exact opposites of the dangers of shirk as stated above:
· Allowing us to fulfil rights of Allah by avoiding it
· To go to Jannah
· Our deeds remain valid by avoiding it
The caller to Allah becomes the most noble of people as he calls to Allah and calls to paradise. The alim cures the diseases of shirk like the doctor who cures health problems and earns respect this way.
We are told in the Quran that the path of the sinners is clear to us.
Surah Anam [6:55] “...and this is how we clarify the signs, so that the path of the sinners is clear for the believers.”
Why does Allah want the path of the criminals/sinners to be clear to the believers? This is so that we may avoid it.
Hudayfah ibn al Yamaan – said “the companions would ask the Prophet about the good but I used to ask him about the evil because I feared I would fall into it.”
There is a famous poem in Arabic, which says, “I knew evil, not for the sake of evil, but rather I learnt evil for the sake of avoiding it. He who could not distinguish good from evil shall fall into it."
Allah taught us about shirk so that we may avoid it. This was just a brief introduction on this topic.
We are going to be going through a short treatise called:
Al-Qawa'id al-Arba’a
Written by Muhammad ibn Abdul Wahab.
What we’re going to take –
1. His biography
2. What is the position of a Muslim pertaining to such personalities?
3. The text
Linguistically Qawaa’id is the Plural of Qaa’idah, which means something, which is built upon like a foundation or a pillar, or something, which is expanded upon. Arba’a of course means the number four. Thus Al-Qawaa’id al-Arba’a refers to the four principles.
The Shaykh after analysing the text from the Quran and Sunnah is talking specifically about The Four Principles of Shirk.
The Shaykh after analysing the text from the Quran and Sunnah is talking specifically about The Four Principles of Shirk.
1. Biography of Muhammad ibn Abdul Wahab
Family Lineage
· Abu al-Husayn was his kunya
· His full name was Muhammad ibn Abd al-wahahab ibn Sulayman ibn Ali ibn Musharrif
· He was from the tribe of Tamim so he was given the title at-Tamimi.
· Born in the city of Uyaynah
· Born in year 1115 AH (1704 CE)
· He’s from a family of scholars and learned people
· His father was a famous scholar and then became a legal judge of that area.
· His grandfather – Sulaymaan ibn Ali was a well known scholar too
· He was raised in a house of knowledge
· His uncle Ibrahim ibn Sulayman was a scholar also
His Achievements and His Seeking of Knowledge
· Memorised the Quran by the age of 10
· Studied with a few scholars in the area
· Travelled to Madina and Iraq
· In Madina he met a famous Indian scholar Muhammad Hayat al-Sindi (d. 1165)– renowned Hadith scholar
· He spent time with Abdullaah ibn Saalim al-Basri (d. 1134) and Abdullah ibn Sayf
His Students
· His sons were Husain, Ali, Abdullaah and Ibraheem and his grandson was Abd al-Rahman ibn Hasan
· Kitaab at-Tawheed was given a sharh, which was written by his grandson and called Fath al Majid
His Works
Aqeedah
· Kitab al-Tawhid – covers the belief of a Muslim
· Usul al thalaatha – The Three Fundemental Principles – he tried to address the 3 questions a person will be asked in the grave
· Al-Qawaaid al Arba’a – The Four Principles of Shirk
· Kashf al-Shubuhaat – Clarifications of the Doubts. He covers twelve arguments the Mushrikeen use to justify their actions.
· Mukhtasir as-Seerah- book of Seerah which has also been translated into English language
· Abridgment of Fath al-Bari
· Mukhtasir Za’ad al Ma’ad – originally written by Ibn al Qayyim – available in Arabic in 6 volumes – presents a view on the Prophet you can’t get in the English language
· Adab al-Mashy ila al-Salat - book on Fiqh on the etiquettes of walking to Salah and also covers Taharah
Family Lineage
· Abu al-Husayn was his kunya
· His full name was Muhammad ibn Abd al-wahahab ibn Sulayman ibn Ali ibn Musharrif
· He was from the tribe of Tamim so he was given the title at-Tamimi.
· Born in the city of Uyaynah
· Born in year 1115 AH (1704 CE)
· He’s from a family of scholars and learned people
· His father was a famous scholar and then became a legal judge of that area.
· His grandfather – Sulaymaan ibn Ali was a well known scholar too
· He was raised in a house of knowledge
· His uncle Ibrahim ibn Sulayman was a scholar also
His Achievements and His Seeking of Knowledge
· Memorised the Quran by the age of 10
· Studied with a few scholars in the area
· Travelled to Madina and Iraq
· In Madina he met a famous Indian scholar Muhammad Hayat al-Sindi (d. 1165)– renowned Hadith scholar
· He spent time with Abdullaah ibn Saalim al-Basri (d. 1134) and Abdullah ibn Sayf
His Students
· His sons were Husain, Ali, Abdullaah and Ibraheem and his grandson was Abd al-Rahman ibn Hasan
· Kitaab at-Tawheed was given a sharh, which was written by his grandson and called Fath al Majid
His Works
Aqeedah
· Kitab al-Tawhid – covers the belief of a Muslim
· Usul al thalaatha – The Three Fundemental Principles – he tried to address the 3 questions a person will be asked in the grave
· Al-Qawaaid al Arba’a – The Four Principles of Shirk
· Kashf al-Shubuhaat – Clarifications of the Doubts. He covers twelve arguments the Mushrikeen use to justify their actions.
· Mukhtasir as-Seerah- book of Seerah which has also been translated into English language
· Abridgment of Fath al-Bari
· Mukhtasir Za’ad al Ma’ad – originally written by Ibn al Qayyim – available in Arabic in 6 volumes – presents a view on the Prophet you can’t get in the English language
· Adab al-Mashy ila al-Salat - book on Fiqh on the etiquettes of walking to Salah and also covers Taharah
CD2
2. What is the Position of a Muslim pertaining to such Personalities
He is a personality who has reached a high level of fame. Some hate him to a great extent and some love him just as much. How are we to judge such personalities? We must take the following points into consideration:
1. We submit ourselves to the Quran and Sunnah first and foremost and that is our guidance and likewise for evil so we follow those who call to the Quran and Sunnah, we don’t look at what people say about him. We study his works and his actions.
2. As human beings we all tend to make mistakes and its how you deal with your mistakes which makes you reputable or not. So the person who makes a mistake is reprehended and advised. If he submits himself to this correctness it is good whereas if he rejects this naseeha or reminder after he has made a mistake then this is a person who is arrogant and rejects the truth.
He died in the year 1206 AH (1793 CE) thus lived to be 91. May Allah have mercy upon him and forgive him for his shortcomings. Bi’idhnillaah.
2. What is the Position of a Muslim pertaining to such Personalities
He is a personality who has reached a high level of fame. Some hate him to a great extent and some love him just as much. How are we to judge such personalities? We must take the following points into consideration:
1. We submit ourselves to the Quran and Sunnah first and foremost and that is our guidance and likewise for evil so we follow those who call to the Quran and Sunnah, we don’t look at what people say about him. We study his works and his actions.
2. As human beings we all tend to make mistakes and its how you deal with your mistakes which makes you reputable or not. So the person who makes a mistake is reprehended and advised. If he submits himself to this correctness it is good whereas if he rejects this naseeha or reminder after he has made a mistake then this is a person who is arrogant and rejects the truth.
He died in the year 1206 AH (1793 CE) thus lived to be 91. May Allah have mercy upon him and forgive him for his shortcomings. Bi’idhnillaah.
3. The Text of al-Qawaa’id al-Arba’a
In the Name of Allah, the Most Merciful, the Bestower of Mercy.
I ask Allah the Noble Lord of the Great Throne that He be your protector in this world and in the hereafter and He makes you blessed wherever you are and he makes you from those people that when they are given are thankful, when they are tested they’re patient, and when they sin they repent. For indeed these are the three keys to happiness.
In the Name of Allah, the Most Merciful, the Bestower of Mercy.
I ask Allah the Noble Lord of the Great Throne that He be your protector in this world and in the hereafter and He makes you blessed wherever you are and he makes you from those people that when they are given are thankful, when they are tested they’re patient, and when they sin they repent. For indeed these are the three keys to happiness.
In the Name of Allah, the Most Merciful, the Bestower of Mercy.
He starts off with Bismillaahir-Rahmaanir-Raheem which is the first ayah in the Quran thus he followed the example of Allah by making it the first sentence in his book.
The Prophet would also do this when he wrote letters to the emperors calling them to Islam. “Bismillaahir-Rahmaanir-Raheem from Muhammad Abdullaahi wa Rasoolu to Heraculious leader of the Romans.” [In a letter recorder by Imam Bukhari in his Sahih]
If you go back in time when Suleymaan wrote to the Queen of Sheba, Allah mentions in Surah Naml that he starts off with Bismillaahir-Rahmaanir-Raheem. This was also the methodology of the Prophets before.
What does this term mean?
Linguistically - Bismillaah means in the Name of Allah.
By mentioning Allah’s name we seek blessing. There’s a hidden meaning (taqdeer) in relation to what you’re doing. You don’t have to state, “In the name of Allah I’m about to eat, or walk.” It is known you’re seeking blessing in whatever you’re going to do after you have said it.
Three names of Allah are mentioned –
· Allah
· ar-Rahmaan
· ar-Raheem
The name Allah can be broken down although there is a difference of opinion.
The great linguist As-Sibawayh mentions that Allah is a composition of Al and illah. Al is like “The” it’s the definite article in the Arabic language and illah is something or someone who is worshipped. Therefore it is “the Only One who is worshipped.”
Ibn Katheer mentions in his Tafseer that Allah is the Ism al atham - the name by which when He is called by it, He does not reject the dua of the supplicator. Others say it is "Hayyul-Qayyum”.
The Prophet would also do this when he wrote letters to the emperors calling them to Islam. “Bismillaahir-Rahmaanir-Raheem from Muhammad Abdullaahi wa Rasoolu to Heraculious leader of the Romans.” [In a letter recorder by Imam Bukhari in his Sahih]
If you go back in time when Suleymaan wrote to the Queen of Sheba, Allah mentions in Surah Naml that he starts off with Bismillaahir-Rahmaanir-Raheem. This was also the methodology of the Prophets before.
What does this term mean?
Linguistically - Bismillaah means in the Name of Allah.
By mentioning Allah’s name we seek blessing. There’s a hidden meaning (taqdeer) in relation to what you’re doing. You don’t have to state, “In the name of Allah I’m about to eat, or walk.” It is known you’re seeking blessing in whatever you’re going to do after you have said it.
Three names of Allah are mentioned –
· Allah
· ar-Rahmaan
· ar-Raheem
The name Allah can be broken down although there is a difference of opinion.
The great linguist As-Sibawayh mentions that Allah is a composition of Al and illah. Al is like “The” it’s the definite article in the Arabic language and illah is something or someone who is worshipped. Therefore it is “the Only One who is worshipped.”
Ibn Katheer mentions in his Tafseer that Allah is the Ism al atham - the name by which when He is called by it, He does not reject the dua of the supplicator. Others say it is "Hayyul-Qayyum”.
Rahmaan and Raheem are derivatives from the attribute of mercy, which is Rahmah.
Ar-Rahmaan is given to someone who is all Merciful and shows exaggeration in his mercy. It can only be used for Allah and for none of the creation. This type of Mercy is in the general sense. It can be mercy to Muslims and non-Muslims such as being the rain giver to all, giving us food and so forth.
The Prophet said, “Allah has 100 mercies of which he sent one upon the earth in which we care about one another and are merciful to one another.” So this allows us to be merciful to one another.
Ar-Raheem is not as expressive as ar-Rahman. Ar’Raheem is only specific to the believers in the dunya and the akhirah due to their Eemaan.
Ar-Rahmaan is given to someone who is all Merciful and shows exaggeration in his mercy. It can only be used for Allah and for none of the creation. This type of Mercy is in the general sense. It can be mercy to Muslims and non-Muslims such as being the rain giver to all, giving us food and so forth.
The Prophet said, “Allah has 100 mercies of which he sent one upon the earth in which we care about one another and are merciful to one another.” So this allows us to be merciful to one another.
Ar-Raheem is not as expressive as ar-Rahman. Ar’Raheem is only specific to the believers in the dunya and the akhirah due to their Eemaan.
I ask Allah the Noble Lord of the Great Throne that He be your protector in this world and in the hereafter.
Surah Taha [20:5] – “The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).”
The throne is the creation of Allah that which He is above. He praises Allah as Allah praises himself “Rabbil arshil adtheem.”
The throne is the creation of Allah that which He is above. He praises Allah as Allah praises himself “Rabbil arshil adtheem.”
that He be your protector in this world and in the hereafter.
This means that Allah loves you so He grants you special treatment and takes care of your needs and necessities that you may have.
Surah Baqarah [2:256] “Allah is the protector of those who believe. He takes them out of darkness into light.”
This is what it means to be a wali, a supporter, and a protector. Taking them out of hardship and struggles and bringing them into peace and tranquillity.
We see a mutual concern the Shaykh has for his students. We should always be kind and merciful to our students. Constantly make dua for them. This is from the etiquettes of the caller to Islam. He remembers himself and the people he is calling to in his most sincere supplications.
Surah Baqarah [2:256] “Allah is the protector of those who believe. He takes them out of darkness into light.”
This is what it means to be a wali, a supporter, and a protector. Taking them out of hardship and struggles and bringing them into peace and tranquillity.
We see a mutual concern the Shaykh has for his students. We should always be kind and merciful to our students. Constantly make dua for them. This is from the etiquettes of the caller to Islam. He remembers himself and the people he is calling to in his most sincere supplications.
and He makes you blessed wherever you are and he makes you from those people that when they’re given are thankful, when they are tested they’re patient, and when they sin they repent. For indeed these are the three keys to happiness.
He was affected greatly by the books of Ibn al Qayim and Ibn Taymiyyah. This exact line was taken from Ibn al Qayim's Wabil as Sayyib (Book of Sayings), so as to imitate the scholar in his goodness he makes this particular form of dua for his students.
and He makes you blessed wherever you are
When Allah speaks about Isa in the Quran He states that he was blessed wherever he was. He was blessed in his knowledge, actions and everything about him. The Shaykh makes this dua for us to obtain such a degree of piety and righteousness.
and he makes you from those people that when they’re given are thankful
If a person thanks Allah for his blessings that have been bestowed upon him then Allah increases him in goodness.
Surah Ibraheem [14:7] “And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.”
when they are tested they’re patient
It is from the Sunnahs of Allah that He will test His slaves. Hadith and ayaat are many stating this:
Surah Baqarah, “ Indeed with assurity We shall test you”
Surah Ankaboot [29:2] “does mankind think that he will be left to say I believe and does not expect to be tried?” This is a rhetorical question. We should always expect to be tried. These trials and tribulations are to purify us from our sins and mistakes.
The Prophet said “Indeed when Allah loves a people He tries them so he who becomes pleased and patient in his trial then for him is the Pleasure of Allah and he who becomes displeased with the trial, for him is the anger and wrath of Allah.” (Tirmidhi)
and when they sin they repent
We all commit sins and shall make mistakes as the Prophet said, “All of the children of Adam will make mistakes and are sinful but the best are those who turn to Allah in repentance.”
Know, May Allaah guide you to his obedience that hanifiyyah is the religion of Ibraheem. Worshipping Allah alone sincerely making the religion purely for Him as Allah said “I did not create the Jinn and Mankind except for My worship (Surah adh-dhariyaat)
Know, May Allaah guide you to his obedience that hanifiyyah is the religion of Ibraheem.
“‘alam - Know!” is a commandment which calls for attention and is stating a FACT.
When Allah speaks about Isa in the Quran He states that he was blessed wherever he was. He was blessed in his knowledge, actions and everything about him. The Shaykh makes this dua for us to obtain such a degree of piety and righteousness.
and he makes you from those people that when they’re given are thankful
If a person thanks Allah for his blessings that have been bestowed upon him then Allah increases him in goodness.
Surah Ibraheem [14:7] “And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings), but if you are thankless (i.e. disbelievers), verily! My Punishment is indeed severe.”
when they are tested they’re patient
It is from the Sunnahs of Allah that He will test His slaves. Hadith and ayaat are many stating this:
Surah Baqarah, “ Indeed with assurity We shall test you”
Surah Ankaboot [29:2] “does mankind think that he will be left to say I believe and does not expect to be tried?” This is a rhetorical question. We should always expect to be tried. These trials and tribulations are to purify us from our sins and mistakes.
The Prophet said “Indeed when Allah loves a people He tries them so he who becomes pleased and patient in his trial then for him is the Pleasure of Allah and he who becomes displeased with the trial, for him is the anger and wrath of Allah.” (Tirmidhi)
and when they sin they repent
We all commit sins and shall make mistakes as the Prophet said, “All of the children of Adam will make mistakes and are sinful but the best are those who turn to Allah in repentance.”
Know, May Allaah guide you to his obedience that hanifiyyah is the religion of Ibraheem. Worshipping Allah alone sincerely making the religion purely for Him as Allah said “I did not create the Jinn and Mankind except for My worship (Surah adh-dhariyaat)
Know, May Allaah guide you to his obedience that hanifiyyah is the religion of Ibraheem.
“‘alam - Know!” is a commandment which calls for attention and is stating a FACT.
Hanifiyyah linguistically means to lean or to turn, or to go towards. In the Shari’i sense, it is an inclination towards Tawheed.
Surah Imran [3:67] “Ibraheem was not a Jew and not a Christian but rather a Hanif.”
Worshipping Allah alone sincerely making the religion purely for Him
What does it mean to worship Allah?
To be an Abd is to subdue yourself to the commandments to someone who is greater than you.
A shari’i definition of ibaadah was given by Shaykh al Islaam ibn Taymiyyah in his treatise “al ubudiyyah, servitude towards Allah” which states that, “Ibaadah is a comprehensive definition for all of those actions and deeds that are beloved to Allah whether they be in physical action or in statements or whether they be open or hidden.”
This is more of a physical definition.
Ibn Katheer mentions in his Tafseer that, “Ibaadah is the completion and perfection of ones submission and lowliness to Allah as well as complete love for Allah.” This definition is more about the frame of mind one has when worshipping Allah.
All of this needs to be made for Allah alone. This is what we have been commanded with. “I did not create the Jinn and Mankind except for My worship” – specific to creation shows us clearly what our purpose is.
Pre-conditions of Ibaadah
· Sincerely for Allah – Suratul Bayyinah, “They were not ordered except that they should worship Allah sincerely and make the deen alone for Him” clear commandment from Allah to make all of our worship for Him alone.
· We can’t make up actions of Ibaadah on our own according to the texts of the Sunnah of the Prophet.
o “He who performs an action that does not have our approval on it, then this action is rejected.” [Hadith of Aishah can be found in Nawawis’ 40 Hadith].
Surah Mulk [67:2], “that He may test you which of you is best in deeds.”
From the great salaf, Fudayl ibn Eeyad said this ayah is talking about, “those deeds which are done correctly with a sincere intention. If a deed is done sincerely but not correctly it’s not accepted and likewise if a deed is done correctly but not sincerely it is rejected. Only if its done sincerely and correctly it’s accepted and sincerely is when a deed is done solely for the sake of Allah and correctly means to perform it in accordance to the Sunnah of the Prophet”
Surah Imran [3:67] “Ibraheem was not a Jew and not a Christian but rather a Hanif.”
Worshipping Allah alone sincerely making the religion purely for Him
What does it mean to worship Allah?
To be an Abd is to subdue yourself to the commandments to someone who is greater than you.
A shari’i definition of ibaadah was given by Shaykh al Islaam ibn Taymiyyah in his treatise “al ubudiyyah, servitude towards Allah” which states that, “Ibaadah is a comprehensive definition for all of those actions and deeds that are beloved to Allah whether they be in physical action or in statements or whether they be open or hidden.”
This is more of a physical definition.
Ibn Katheer mentions in his Tafseer that, “Ibaadah is the completion and perfection of ones submission and lowliness to Allah as well as complete love for Allah.” This definition is more about the frame of mind one has when worshipping Allah.
All of this needs to be made for Allah alone. This is what we have been commanded with. “I did not create the Jinn and Mankind except for My worship” – specific to creation shows us clearly what our purpose is.
Pre-conditions of Ibaadah
· Sincerely for Allah – Suratul Bayyinah, “They were not ordered except that they should worship Allah sincerely and make the deen alone for Him” clear commandment from Allah to make all of our worship for Him alone.
· We can’t make up actions of Ibaadah on our own according to the texts of the Sunnah of the Prophet.
o “He who performs an action that does not have our approval on it, then this action is rejected.” [Hadith of Aishah can be found in Nawawis’ 40 Hadith].
Surah Mulk [67:2], “that He may test you which of you is best in deeds.”
From the great salaf, Fudayl ibn Eeyad said this ayah is talking about, “those deeds which are done correctly with a sincere intention. If a deed is done sincerely but not correctly it’s not accepted and likewise if a deed is done correctly but not sincerely it is rejected. Only if its done sincerely and correctly it’s accepted and sincerely is when a deed is done solely for the sake of Allah and correctly means to perform it in accordance to the Sunnah of the Prophet”
So when you know that Allah has created you to worship Him then know that worship is not considered worship except with Tawheed just like Salah is not acceptable except with purity. So if Shirk enters into worship it is not accepted just as impurity destroys purity if it is entered into it.
The Shaykh refers to a simple concept we all know of. When we pray we make wudu for salah. If we invalidate it and pray salah it will not be accepted. The same applies to worship without having Tawheed.
Importance of Knowing Shirk
So if you know that when Shirk is mixed with worship the worship is not accepted and destroys the action thus making the person doing this act of Shirk being of those people who are permanently in the hellfire. So if you have come to realise this then know as well that it becomes the most important topic for you to study as well and it is perhaps through this study of yours that Allah will save you from this evil trap of Shirk of which Allah has said about, “indeed Allah does not forgive Shirk but forgives what is less than that to whom He wills” (Surah Nisaa’)
Evils of Shirk – we have already taken in the introduction.
The Shaykh refers to a simple concept we all know of. When we pray we make wudu for salah. If we invalidate it and pray salah it will not be accepted. The same applies to worship without having Tawheed.
Importance of Knowing Shirk
So if you know that when Shirk is mixed with worship the worship is not accepted and destroys the action thus making the person doing this act of Shirk being of those people who are permanently in the hellfire. So if you have come to realise this then know as well that it becomes the most important topic for you to study as well and it is perhaps through this study of yours that Allah will save you from this evil trap of Shirk of which Allah has said about, “indeed Allah does not forgive Shirk but forgives what is less than that to whom He wills” (Surah Nisaa’)
Evils of Shirk – we have already taken in the introduction.
The First Principle of Shirk
The first principle is that you need to know and understand that the disbelievers that the Prophet fought all accepted and agreed that Allah is the one who created and sustained and takes care of the worldly affairs. Even though they agreed to this it didn’t enter them into Islam.
Surah Yunus [10:31] “Say: Who provides for you from the heavens and the earth or controls the hearing and the sight and who brings the living out of the dead and brings the dead out of the living and arranges every matter? And they shall say Allah, then will you not fear Him?”
The first principle is that you need to know and understand that the disbelievers that the Prophet fought all accepted and agreed that Allah is the one who created and sustained and takes care of the worldly affairs. Even though they agreed to this it didn’t enter them into Islam.
Surah Yunus [10:31] “Say: Who provides for you from the heavens and the earth or controls the hearing and the sight and who brings the living out of the dead and brings the dead out of the living and arranges every matter? And they shall say Allah, then will you not fear Him?”
The Quraysh of the past agreed that Allah created and sustained and took care of the worldly affairs but it didn’t enter them into Islam.
Even though they may have believed in Allah in a manner that befits Him they didn’t follow it up with actions. The belief alone is not sufficient but has to be followed up with the Shahadah and the five pillars.
Surah Yusuf [12:106]: “none of them truly believe in Allah except that they are committing shirk.”
A proper belief is to believe in Allah and to believe He is the Only One Worthy of Worship, which we testify to in the Shahadah. If we testify this we MUST follow it up with action, for true belief is coupled with action.
Allah ordered the Prophet to fight the Quraysh because they rejected Islam and became arrogant towards it.
Even though they may have believed in Allah in a manner that befits Him they didn’t follow it up with actions. The belief alone is not sufficient but has to be followed up with the Shahadah and the five pillars.
Surah Yusuf [12:106]: “none of them truly believe in Allah except that they are committing shirk.”
A proper belief is to believe in Allah and to believe He is the Only One Worthy of Worship, which we testify to in the Shahadah. If we testify this we MUST follow it up with action, for true belief is coupled with action.
Allah ordered the Prophet to fight the Quraysh because they rejected Islam and became arrogant towards it.
Surah as-Saffaat [37:35] “If it was mentioned to them there’s no one worthy of worship except Allah then they would become people who were arrogant and would turn away in pride.” This was the state of the Quraysh, they turned away from the worship of Allah even thought they affirmed some of His attributes.
Thus the first principle of Shirk is that just because you affirm something doesn’t mean you have fulfilled your Tawheed. It must be followed by action, if it is not then one fallen into Shirk.
It is not sufficient for a person to affirm Allah’s existence and His perfect nature to be considered a Muslim but has to be followed up by worshipping Allah alone.
The Second Principle of Shirk
The Mushrikeen say, “We do not supplicate to them and turn towards them except to seek nearness and intercession (to Allah).”
After this first principle has been mentioned to them they’ll try to justify their Shirk.
Proof they used to do this Surah az-Zumar [39:3], “and those who take protectors besides Him say ‘ we only worship them that they may bring us near to Allah in position. Indeed Allah will judge between them concerning that which they used to differ and indeed Allah does not guide he who is a liar and a confirmed disbeliever”
And Allah says about intercession: Surah Yunus [10:18] “And they worship besides Allah things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allah.’”
And Allah says about intercession: Surah Yunus [10:18] “And they worship besides Allah things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allah.’”
We see in this ayah the reason the Quraysh gave to the Prophet as to why they commit Shirk and direct their ibaadah to other than Allah. It was because they didn’t consider themselves worthy enough to directly ask of Allah so they had to go through something or someone to gain closeness to Him. In the ayah in Surah Yunus we see that the intercession will be of no benefit for them at all.
As for intercession, there are two types. Shafa’ah al-Manfiyya and Shafa’ah al-Muthbata.
Shafa’ah al-Muthbata – that which is found in the Quran and Sunnah and it is acceptable.
Shafa’ah al-Manfiyya – that which is rejected.
As for Shafa’ah al-Manfiyyah, it is what is asked from other than Allah in an affair that only Allah has power over.
This is what we see from the Quraysh of that time. Thy affirmed that they worshipped other than Allah and Allah is exposing their logic in trying to justify their Shirk. Once you have affirmed this you automatically fall into Shirk even though they’re trying to achieve closeness with Allah. The ends don’t justify the means. Allah exposes this illogical reasoning they had. Some “Muslims” go to the graveyards and ask for the intercession there. Yet they fail to realise the conditions of intercession in front of Allah. Some say that if there were a King, we would never go to him without someone with us or would send a message through someone. We can’t compare Allah to a King for many reasons.
· The comparison between the King and Allah is unjust.
· Allah knows the conditions of His subjects whereas the king may or may not know.
· Allah is able to do all things, He can help and benefit whereas the King can only do so after the permission of Allah
· It is possible the king is just or oppressive whereas Allah is only just.
· A king will be proud and arrogant and want this prestige of people to go through intermediaries whereas Allah wants His slaves to come straight to Him.
Surah Baqarah [2:186] “And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.”
Revelation of this Ayah was due to the fact that the companions used to ask the Prophet, “Is Allah close to us? Will Allah answer our supplications? Can he hear what we say?”
There’s nothing comparable to Allah, Allah is aS-Sameer al Baseer and Allah is the highest of parables.
The Quraysh of the past understood the concept of Ibaadah. Some people nowadays say “we are not worshipping them” thus they say they are ignorant, whereas the Quraysh of the past would say, “we are worshipping other than Allah.” Even though their justification was completely distorted. This is the key difference between the Quraysh of the past and the mushrikoon of the present.
The Concept of Intercession in Islam
The Shaykh mentions the concept of Shafa’ah, which is intercession. From a linguistic perspective – Surah Fajr –“washafi3 wal watr” watr is something, which is odd, and shafa’ah is something, which is even. So from a linguistic perspective is means to make something even. In the conventional sense it means, “to become on even grounds with something so that you become close to it”
In the Quran two types of Shafa’ah are mentioned: Shafatul Manfiyyah, which is when you seek a means of closeness with Allah and only Allah can help you with it. Examples- we want to attain Jannah, want to be saved from the hellfire. To ask the creation that which they have no control over is an act of shirk.
Shafa’ah al-Muthbata – that which is found in the Quran and Sunnah and it is acceptable.
Shafa’ah al-Manfiyya – that which is rejected.
As for Shafa’ah al-Manfiyyah, it is what is asked from other than Allah in an affair that only Allah has power over.
This is what we see from the Quraysh of that time. Thy affirmed that they worshipped other than Allah and Allah is exposing their logic in trying to justify their Shirk. Once you have affirmed this you automatically fall into Shirk even though they’re trying to achieve closeness with Allah. The ends don’t justify the means. Allah exposes this illogical reasoning they had. Some “Muslims” go to the graveyards and ask for the intercession there. Yet they fail to realise the conditions of intercession in front of Allah. Some say that if there were a King, we would never go to him without someone with us or would send a message through someone. We can’t compare Allah to a King for many reasons.
· The comparison between the King and Allah is unjust.
· Allah knows the conditions of His subjects whereas the king may or may not know.
· Allah is able to do all things, He can help and benefit whereas the King can only do so after the permission of Allah
· It is possible the king is just or oppressive whereas Allah is only just.
· A king will be proud and arrogant and want this prestige of people to go through intermediaries whereas Allah wants His slaves to come straight to Him.
Surah Baqarah [2:186] “And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.”
Revelation of this Ayah was due to the fact that the companions used to ask the Prophet, “Is Allah close to us? Will Allah answer our supplications? Can he hear what we say?”
There’s nothing comparable to Allah, Allah is aS-Sameer al Baseer and Allah is the highest of parables.
The Quraysh of the past understood the concept of Ibaadah. Some people nowadays say “we are not worshipping them” thus they say they are ignorant, whereas the Quraysh of the past would say, “we are worshipping other than Allah.” Even though their justification was completely distorted. This is the key difference between the Quraysh of the past and the mushrikoon of the present.
The Concept of Intercession in Islam
The Shaykh mentions the concept of Shafa’ah, which is intercession. From a linguistic perspective – Surah Fajr –“washafi3 wal watr” watr is something, which is odd, and shafa’ah is something, which is even. So from a linguistic perspective is means to make something even. In the conventional sense it means, “to become on even grounds with something so that you become close to it”
In the Quran two types of Shafa’ah are mentioned: Shafatul Manfiyyah, which is when you seek a means of closeness with Allah and only Allah can help you with it. Examples- we want to attain Jannah, want to be saved from the hellfire. To ask the creation that which they have no control over is an act of shirk.
Shafa’ah al-Muthbata is that which is allowed and is seen in the Quran and Sunnah. The one performing the intercession is honoured and likewise makes it a means of forgiveness or closeness or a means of entering Jannah for the one who it’s being interceded for. And all of this can only happen if Allah is pleased with the actions and statements of the one who is being interceded for as well as Allah granting permission of the intercession.
Condition of Shafa’ah al-Muthbata (affirmed in the Quran)
Allah has to give Permission for this type of intercession.
Allah says in Ayatul kudsi, Surah Baqarah [2:255] “...and who is the one who will intercede in front of Allah, except with His permission.”
· Allah has to be pleased with the statements and actions of the person who is being interceded for.
· Allah has to grant permission of the intercession
Surah an-Najm [53:26] "How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.” – encompasses the two pre-requisites for intercession to take place.
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Allah can’t be pleased with those people who are committing shirk and are trying to obtain intercession as through the Shirk they will be sent to the hell-fire and Allah does not send one whom He is pleased with to the hell-fire.
The Prophet gave us clear guidelines if we want to seek intercession through him:
He said, “When you hear the adhaan then increase in salah and salaam upon me and ask for al waseelah wal fadheelah.”
"Allahumma rabba hadhihid-dawatit-taammah was-salaatil qaa’ima-ati Muhammadan alwaseelata wal-fadeelah wabaathu-hu maqaman mahmoodan allathee waadtah, innaka laa tukhliful mee-aad.”
“Oh Allah, Owner of this perfect call and Owner of this prayer to be performed, bestow upon Muhammad al waseelah and al fadheelah and send him upon a praised platform which You have promised him. Verily, You never fail in Your promise." [Sahih Al Bukhari the book of Adhaan]
Abu Hurayrah asked, “Ya Rasool Allah, how do we become those fortunate people who obtain your intercession on Yawm al Qiyaamah?” the Prophet replied, “it will be for those people who say laa illaha ila Allah sincerely with their hearts”
What does this really mean?
It means that we don’t worship anyone other than Allah. The people who go to the graves and saints and start asking for intercession at these places are automatically negating and preventing themselves from obtaining this intercession.
To summarise this principle, the Quraysh of the past used to intend to come closer to Allah through the worship of their idols but their ultimate goal was the Pleasure of Allah but they did it in a manner Allah dislikes and will never forgive. “Muslims” now do this also to graves and saints and we seek refuge from being those people who become heedless of the commandments of Allah and from the prohibitions of Allah.
Condition of Shafa’ah al-Muthbata (affirmed in the Quran)
Allah has to give Permission for this type of intercession.
Allah says in Ayatul kudsi, Surah Baqarah [2:255] “...and who is the one who will intercede in front of Allah, except with His permission.”
· Allah has to be pleased with the statements and actions of the person who is being interceded for.
· Allah has to grant permission of the intercession
Surah an-Najm [53:26] "How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.” – encompasses the two pre-requisites for intercession to take place.
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Allah can’t be pleased with those people who are committing shirk and are trying to obtain intercession as through the Shirk they will be sent to the hell-fire and Allah does not send one whom He is pleased with to the hell-fire.
The Prophet gave us clear guidelines if we want to seek intercession through him:
He said, “When you hear the adhaan then increase in salah and salaam upon me and ask for al waseelah wal fadheelah.”
"Allahumma rabba hadhihid-dawatit-taammah was-salaatil qaa’ima-ati Muhammadan alwaseelata wal-fadeelah wabaathu-hu maqaman mahmoodan allathee waadtah, innaka laa tukhliful mee-aad.”
“Oh Allah, Owner of this perfect call and Owner of this prayer to be performed, bestow upon Muhammad al waseelah and al fadheelah and send him upon a praised platform which You have promised him. Verily, You never fail in Your promise." [Sahih Al Bukhari the book of Adhaan]
Abu Hurayrah asked, “Ya Rasool Allah, how do we become those fortunate people who obtain your intercession on Yawm al Qiyaamah?” the Prophet replied, “it will be for those people who say laa illaha ila Allah sincerely with their hearts”
What does this really mean?
It means that we don’t worship anyone other than Allah. The people who go to the graves and saints and start asking for intercession at these places are automatically negating and preventing themselves from obtaining this intercession.
To summarise this principle, the Quraysh of the past used to intend to come closer to Allah through the worship of their idols but their ultimate goal was the Pleasure of Allah but they did it in a manner Allah dislikes and will never forgive. “Muslims” now do this also to graves and saints and we seek refuge from being those people who become heedless of the commandments of Allah and from the prohibitions of Allah.
The Third Principle of Shirk
The Prophet came to the people who had differences in their objects of worship. Some of them worshipped the angels, some of them worshipped the Prophets and the pious, some of them worshipped trees and stones while others worshipped the sun and the moon. Even though they had these differences the Prophet fought all of them and did not differentiate between any of them.
Allah says regarding the Mushrikoon: [Surah Anfal 8:39] “Fight them until there is no fitnah and the deen is only for Allah”
If you go back to the Tafseer of these ayaat, the fitnah Allah is referring to is the fitnah of Shirk. So this is a general ayah prescribing the Messenger of Allah to kill the mushrikoon and those people who commit shirk in the general sense without differentiating what they used to commit that shirk with. If they persist in Shirk it is upon the Ummah to abolish it.
We see in the hadith of Abdullah ibn Umar that the Prophet said: “I would have been ordered by Allah to fight the people until they testify that there is no one worthy of worship except Allah.” [Sahih Muslim]
And the proof of worshipping the sun and moon Allah says:
[Surah Fussilat 41:37]
“And from His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun or the moon, but prostrate to Allah, who created them, if it should be Him that you worship.”
Allah prohibits the worship of the sun and moon due to them being the creation of Allah. It is not befitting that you worship that which is created; they do not deserve to be worshipped, as Allah is the One who alternates them and made them signs for us to reflect upon. It is only befitting to worship the One who made them.
The Prophet came to the people who had differences in their objects of worship. Some of them worshipped the angels, some of them worshipped the Prophets and the pious, some of them worshipped trees and stones while others worshipped the sun and the moon. Even though they had these differences the Prophet fought all of them and did not differentiate between any of them.
Allah says regarding the Mushrikoon: [Surah Anfal 8:39] “Fight them until there is no fitnah and the deen is only for Allah”
If you go back to the Tafseer of these ayaat, the fitnah Allah is referring to is the fitnah of Shirk. So this is a general ayah prescribing the Messenger of Allah to kill the mushrikoon and those people who commit shirk in the general sense without differentiating what they used to commit that shirk with. If they persist in Shirk it is upon the Ummah to abolish it.
We see in the hadith of Abdullah ibn Umar that the Prophet said: “I would have been ordered by Allah to fight the people until they testify that there is no one worthy of worship except Allah.” [Sahih Muslim]
And the proof of worshipping the sun and moon Allah says:
[Surah Fussilat 41:37]
“And from His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun or the moon, but prostrate to Allah, who created them, if it should be Him that you worship.”
Allah prohibits the worship of the sun and moon due to them being the creation of Allah. It is not befitting that you worship that which is created; they do not deserve to be worshipped, as Allah is the One who alternates them and made them signs for us to reflect upon. It is only befitting to worship the One who made them.
And the proof of worshipping the angels is in His, the Exalted’s saying: [Surah Imraan 3:80] “And the prophets did not order that you take the angels and the prophets as gods.”
Allah prohibits the people from taking the prophets and angels as gods. Allah reminds the people that they have no proof or basis to worship the prophets or.
And the proof of worshipping the prophets is where Allah says [Surah Maa’idah 5:116] “And (remember) when Allah will say (on the Day of Resurrection): "O 'Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allah?' He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my innerself though I do not know what is in Yours, truly, You, only You, are the AllKnower of all that is hidden and unseen.”
The fallacy the Christians have fallen into of worshipping Isa was something Isa did not call to and will affirm this on the day of judgement.
Allah mentions a specific Prophet in order to refute Christianity. He was innocent of this and he didn’t command it at all and is free from this. Allah emphasises this point here.
And the proof of worshipping the pious is in Allah’s saying: [Surah al-Israa 17:57] “Those whom they call upon [like 'Iesa (Jesus) son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!”
Allah mentions the state of the pious people and the angels who are worshipped besides Allah and they themselves are trying to compete to become closer to Allah while hoping for His mercy and fearing His torment. If he can’t help himself in this matter then how can he be of any benefit to others? From a logical perspective this is baseless.
And the proof of the worshipping of the trees and the stones is in His, the Exalted’s saying: [Surah an-Najm 53:19-20] “Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs). And Manat (another idol of the pagan Arabs), the other third?”
Allah mentions the names of three idols that were worshipped by the Quraysh of the past. They were actually people and people wanted to remember them so they made idols to remember them and it ended up in shirk through their worship.
The Hadith of Abi Waqid al-Laythy in which he said: “we were with the Prophet and left for Hunayn (close to Madina) we were close to the period of disbelief (recently became Muslims). The pagans had a place of worship where they hung their weapons. It was called, ‘Dhat Anwaat.’ So when we passed by this place we said: ‘O Rasool Allah grant us a place where we can hang our weapons as well…’”
The Pagan Jews would hang their weapons up at Dhat Anwaat and seek some sort of blessing and would hope their weapons would become better.
When the companions asked the Prophet for something similar he replied, “Allah is exalted over what you say, verily by Him in whose Hands is my soul you have said exactly what the people of Israel said before you when they said to Moses “Make us a God just like they have a God.”
Two major points to this Hadith:
· Even the act of Tabarrak – seeking blessings from other than Allah is forbidden. It can only be done with the Will and permission of Allah.
· When you ask other than Allah for that which only Allah is capable of then this is an act of Shirk.
To summarise this third principle, one key thing it states is that it is irrelevant what is being worshipped as well as Allah, they are all forms of major shirk
Allah prohibits the people from taking the prophets and angels as gods. Allah reminds the people that they have no proof or basis to worship the prophets or.
And the proof of worshipping the prophets is where Allah says [Surah Maa’idah 5:116] “And (remember) when Allah will say (on the Day of Resurrection): "O 'Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allah?' He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my innerself though I do not know what is in Yours, truly, You, only You, are the AllKnower of all that is hidden and unseen.”
The fallacy the Christians have fallen into of worshipping Isa was something Isa did not call to and will affirm this on the day of judgement.
Allah mentions a specific Prophet in order to refute Christianity. He was innocent of this and he didn’t command it at all and is free from this. Allah emphasises this point here.
And the proof of worshipping the pious is in Allah’s saying: [Surah al-Israa 17:57] “Those whom they call upon [like 'Iesa (Jesus) son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!”
Allah mentions the state of the pious people and the angels who are worshipped besides Allah and they themselves are trying to compete to become closer to Allah while hoping for His mercy and fearing His torment. If he can’t help himself in this matter then how can he be of any benefit to others? From a logical perspective this is baseless.
And the proof of the worshipping of the trees and the stones is in His, the Exalted’s saying: [Surah an-Najm 53:19-20] “Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs). And Manat (another idol of the pagan Arabs), the other third?”
Allah mentions the names of three idols that were worshipped by the Quraysh of the past. They were actually people and people wanted to remember them so they made idols to remember them and it ended up in shirk through their worship.
The Hadith of Abi Waqid al-Laythy in which he said: “we were with the Prophet and left for Hunayn (close to Madina) we were close to the period of disbelief (recently became Muslims). The pagans had a place of worship where they hung their weapons. It was called, ‘Dhat Anwaat.’ So when we passed by this place we said: ‘O Rasool Allah grant us a place where we can hang our weapons as well…’”
The Pagan Jews would hang their weapons up at Dhat Anwaat and seek some sort of blessing and would hope their weapons would become better.
When the companions asked the Prophet for something similar he replied, “Allah is exalted over what you say, verily by Him in whose Hands is my soul you have said exactly what the people of Israel said before you when they said to Moses “Make us a God just like they have a God.”
Two major points to this Hadith:
· Even the act of Tabarrak – seeking blessings from other than Allah is forbidden. It can only be done with the Will and permission of Allah.
· When you ask other than Allah for that which only Allah is capable of then this is an act of Shirk.
To summarise this third principle, one key thing it states is that it is irrelevant what is being worshipped as well as Allah, they are all forms of major shirk
The Fourth Principle of Shirk
The Mushrikoon of our time are more severe in their Shirk than those who preceeded them because those of the past committed Shirk in times of ease, but were sincere to Allah in times of hardship. Whereas the Mushrikoon of our time commit Shirk in times of ease and hardship.
The proof for this is the statement of Allah: [Surah Ankaboot 29:65] “And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.”
This principle is very short but has a very deep meaning. It shows that the mushrikoon of the past have a degree of benevolence over the mushrikoon of the present. In hard times they would return to Allah but in times of ease they would return to their Shirk.
The son of Ikrimah ibn Abu Jahal became very scared when the Muslims conquered Makkah as he had done committed many atrocities against them. Thus he fled and went straight to the ocean. There was a storm and the ship was going to drown. He made a sincere dua to Allah at this time “Oh Allah I don’t want to die so deliver me to the land and I will accept the Deen of your Messenger Muhammad” Allah accepted this dua and granted him safety and Ikrimah fulfilled his promise. The Prophet said there is no blame upon you now you have accepted Islam. [Sahih Bukhari]
Even though Ikrimah was persistent in Shirk in times of ease but was sincere in this difficult time and Allah answered his dua.
The mushrikoon of our times go to graves at all times, in times of ease and hardship. This is a major difference between the mushikoon of the past and of now and of course the one who commits shirk more is worse off even though the end result will be the same. It just shows that the mushrikoon of the past had much more wisdom than the mushrikoon of today.
The Mushrikoon of our time are more severe in their Shirk than those who preceeded them because those of the past committed Shirk in times of ease, but were sincere to Allah in times of hardship. Whereas the Mushrikoon of our time commit Shirk in times of ease and hardship.
The proof for this is the statement of Allah: [Surah Ankaboot 29:65] “And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others.”
This principle is very short but has a very deep meaning. It shows that the mushrikoon of the past have a degree of benevolence over the mushrikoon of the present. In hard times they would return to Allah but in times of ease they would return to their Shirk.
The son of Ikrimah ibn Abu Jahal became very scared when the Muslims conquered Makkah as he had done committed many atrocities against them. Thus he fled and went straight to the ocean. There was a storm and the ship was going to drown. He made a sincere dua to Allah at this time “Oh Allah I don’t want to die so deliver me to the land and I will accept the Deen of your Messenger Muhammad” Allah accepted this dua and granted him safety and Ikrimah fulfilled his promise. The Prophet said there is no blame upon you now you have accepted Islam. [Sahih Bukhari]
Even though Ikrimah was persistent in Shirk in times of ease but was sincere in this difficult time and Allah answered his dua.
The mushrikoon of our times go to graves at all times, in times of ease and hardship. This is a major difference between the mushikoon of the past and of now and of course the one who commits shirk more is worse off even though the end result will be the same. It just shows that the mushrikoon of the past had much more wisdom than the mushrikoon of today.
