Tawheed Part (3) Ash-Shirk (Polytheism) Definition: Polytheism is to belief in a partner for Allâh in His Rububiah (Lordship) and Uluhiah (Worship). And the most commonly occurring is the polytheism in His Uluhiah (Worship) in a sort that they invoke someone else with Allâh or perform some kind of worship to this partner, such as, slaughtering, vow, fear, hope, love. As a matter of fact, Shirk (Polytheism) is the greatest sin, and this is because: 1- It is a likening of the Creator to His creature in Divine characteristics, because whoever joins others in worship with Allâh has, in fact, assimilated Him to this claimed partner. And this is the greatest Zulm (wrong deed), Allâh said, (لقمان 13) “إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ” - meaning – {Verily, Ash-Shirk (Polytheism) is indeed the highest wrongdoing}. And Zulm (wrong) is to put something in another place than its right place. So if someone joins a partner in worship with Allâh, then he has put his worship in a wrong place and has performed his duty to this who does not deserve it, and this is more sinful. 2- Allâh informed that He would not forgive this great sin for this who does not repent from it. Allâh said, “إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ” (النساء 48)- meaning – {Allâh forgives not that partners should be set up with Him; but He forgives anything else}. 3- Allâh informed that Paradise is forbidden for this who joins a partner with Allâh in worship and Hellfire will be his adobe eternally settling in there. Allâh said, “إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ” (المائدة 72) - meaning – {Whoever joins other gods with Allâh, Allâh will forbid him the Paradise, and the Fire will be his abode. There will for the wrongdoers be no one to help}. 4- It (Shirk) causes all pious deeds to be in vain, Allâh said, “ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ” (الأنعام 88)- meaning – {This is the Guidance of Allâh: He gives that guidance to whom He pleases of His worshippers. If they were to join other gods with Him, all that they did would be vain for them}. And said, “وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنْ الْخَاسِرِينَ” (الزمر70) - meaning – {But it has already been revealed to you, - as it was to those before you - If you were to join (gods with Allâh), truly fruitless will be your work (in life), and you will surely be in the ranks of those who lose (all spiritual good)}. 5- The blood (life) and the property of the one who joins others with Allâh in worship is unproscribed, Allâh said, “فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ” (التوبة 5)- meaning – {Then fight and slay the Pagans wherever you find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war)}. And the Prophet Peace Be Upon Him said, “أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله و يُقيموا الصلاة و يُؤتوا الزكاة” - meaning - “I have been commanded (by Allâh) to fight against people till they testify that, ‘Lâ ilâha illallâh’, i.e. ‘there is no truly worshipped god but Allâh, and that Muhammad Peace Be Upon Him is the Messenger of Allâh’, perform Prayer, and pay Zakat. So if they do that, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allâh”. 6- Shirk is the greatest among Kaba’er (Great Sins), the Prophet said, “ألا أنبئكم بأكبر الكبائر” - meaning - “Should I not inform you about the most grievous of the grave sins?” We (his companions) said, “Yes, O Messenger of Allâh Peace Be Upon Him”, he said, “الإشراك بالله وعقوق الوالدين” - meaning - “Associating anyone with Allâh, disobedience to parents…” Therefore, Shirk (Polytheism) is the greatest Zulm (Wrong deed), and the Tawhîd (Monotheism) is the fairest just. And whatever contradicts with this aimed fact most, then it is the greatest Zulm (wrong) and Allâh has forbidden Paradise for those who join with Him others in worship and He unproscribed their lives, properties, and wives for those who worship Him alone. And then allowed for the latter to keep the former as slaves because of their polytheism. Moreover, Allâh refused to approve any single deed for the polytheist, or to accept any intercession from anyone. Or even accept a call from him on the Day of Resurrection. This is because the polytheist is the most ignorant man for he adopted with Allâh a partner, and this is in fact a mere ignorance, but the Zulm (unjust) committed is not against Allâh, it is against himself. 7- Shirk is defect and a fault, which Allâh deemed himself far above. Therefore, whoever joined with Allâh others in worship has approved to Allâh features that Allâh deemed Himself far above, and this is an extreme contradiction and opposition to Allâh. Types of Shirk: Shirk is divided into two types First type: Ash-Shirk Al-Akbar (Major Polytheism), causes his people not to be Muslims anymore and to settle eternally in the HellFire if he died without repenting. It is to perform any of the known worship to another one than Allâh, such as to invoke and approach to this claimed partner with slaughtering and vows approached to graves, jinn, and devils. And such as the fear from the dead or jinn or devils not to harm or cause sickness, or to hope from them what could not be got except from Allâh. Unfortunately, this is nowadays seen at dolmens built over graves of pious and good men, Allâh said, “وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لا يَضُرُّهُمْ وَلا يَنْفَعُهُمْ وَيَقُولُونَ هَؤُلاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ” - meaning – {They worship, besides Allâh, things that hurt them not nor profit them, and they say: These are our intercessors with Allâh”}. Second type: Ash-Shirk Al-Asghar (Minor Polytheism), does not extrude out of Islâm, but surely diminishes some of the Monotheism and it is certainly a way to reach the major one. And it is two classes: First class: apparent shirk, and it is by word and deed. By word such as swear by someone other than Allâh, the Prophet peace be upon him said, “من حلف بغير الله”- meaning – “He who swears by anything beside Allâh is guilty of an act of disbelief (or of associating something with Allâh)”. And saying ([let it be] whatever Allâh and you want), for when someone said to Allâh’s Messenger, ‘[let it be] whatever Allâh and you want’, he replied by saying, “أجعلتني لله نداّ” - meaning - “have you considered me a peer for Allâh? But you should rather say, ‘[let it be] what Allâh alone wants’.” And similarly saying ‘had it not been for Allâh and so and so’, but rather one should say, ‘‘[let it be] whatever Allâh wants then so and so wants’. It is so ‘had it not been for Allâh then so and so’ because ‘then’ indicates succession with lessening, so it makes the will of the slave be led after the Will of Allâh, as He said, “وَمَا تَشَاءُونَ إِلا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ” (التكوير 29) - meaning – {But you shall not will except as Allâh wills; the Cherisher of the Worlds}. As for ‘and’, it indicates uniting and sharing in the mentioned features. Such as when someone says, “I only have (as a supporter) Allâh and you”, or says, “this is from Allâh’s and your Blessings”. Concerning deeds and the apparent Shirk in them, an example is given in wearing a ring or a string in order to eliminate or fend affliction. Moreover, hanging a amulet in fearing of envy (by an eye) is not a means stated in Allâh’s Legislation to do that; therefore, if someone uses these kinds of incantations, believing that it is acouse, then he has committed a minor polytheism. But if he, on the other hand, believes that these incantations are profitable by themselves, then he has committed by this act a major polytheism because he depended on something other than Allâh. Second class: a non-apparent polytheism, and it is the polytheism in wills and intentions, such as dissimulation, which is when someone performs a worship but he intentionally aims at the praise of people for this deed. An example is given in a man who prays well or gives alms to be praised. Or he may recite Qur’ân and try to adorn his voice also to be praised. However, if deeds are mixed with dissimulation, it will certainly cause them to be in vain. Allâh said, “فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلا صَالِحًا وَلا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا” (الكهف 110) - meaning – {Whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner}. And the Prophet peace be upon him said, “ أخوف ما أخاف عليكم الشرك الأصغر ” - meaning - “What I fear most for you is Ash-Shirk Al-Asghar (minor polytheism).” They asked then. ‘what is Ash-Shirk Al-Asghar O Messenger of Allâh?’, he said, “Ar-Ria’ (performing acts to show off)”. An example also can be given in a man who performs some worship hoping for some worldly benefit. Such person is the one who goes to Hajj (Pilgrimage), calls to Prayer (do Athan), or leads people in Prayer in return of money, or even studies Islâmic Sciences and wage holly war (Jihad) in return for money. The Prophet peace be upon him said, “تعس عبد الدينار” - meaning – “Perish the slave (passionate lover) of Dinar, Dirham, Khamila (thick soft cloth), and Khamisa (a garment), for if he is given, he is pleased; otherwise he is dissatisfied. The Imam (Leading Scholar) Ibn Al-Qayyim said, ‘As for the polytheism in wells and intentions, it is a sea with no coast, and very few people are rescued from it. Therefore, whoever aimed with his deed at something other than to please Allâh at him and intended to approach someone other than Him and asked the reward from that claimed partner, then he has committed Shirk in his well and intention. On the contrary, Faithfulness is to be faithful to Allâh in word and deed and well and intention. And this is the Hanifiah (inclination from polytheism to monotheism) of Ibrahim (Abraham) that Allâh has ordered all His slaves, and would not accept anything else (in the Day of Resurrection), and it is the virtue of Islâm. Allâh said, “وَمَنْ يَبْتَغِ غَيْرَ الإسْلامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنْ الْخَاسِرِينَ” - meaning – {If anyone desires a religion other than Islâm, never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)}. In fact, it is the creed of Ibrahim (Abraham) which whoever refuses is ignorant most.” We sum up from what is mentioned that there are some differences between Major and Minor Shirk and they are: 1- The Major Shirk excludes his people from Islâm into disbelief while the Minor Shirk does not. 2- The Major Shirk immortalizes his people in Hell Fire, while the Minor one does not immortalize them if they ever entered into it. 3- The Major Shirk thwarts all pious deeds (causes them to be in vain), while the Minor one does not. However, dissimulation and the work for the worldly reward cause the deeds to be in vain if they exist. 4- The Major Shirk unproscribes life and property, while Minor Shirk does not. Kufr (Disbelief) Definition: Kufr (disbelief) is the opposite of Iman (faith), so Kufr is to deny the belief in Allâh or His Messengers whether it is accompanied with accusation of lying or not; therefore, it is enough to have doubt, suspicion, renunciation, envy, pride, or proceeding after one’s fancies which repel proceeding after the Holly Letter (Islâm). So these are enough to cause one to be a disbeliver although denial is greater. Its types: Kufr is of two types: First type: Kufr Akbar (Major Disbelief), which excludes from Islâm, and it is divided into five kinds: First kind: denial disbelief, and the proof is what Allâh said, “وَمَنْ أَظْلَمُ مِمَّنْ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ” - meaning – {And who does more wrong than he who intents a lie against Allâh or rejects the Truth when it reaches him? Is there not a home in Hell for those who reject Faith?} Second kind: disbelief of refusal and arrogance in addition to inner belief, and the proof is Allâh’s Saying, “وَإِذْ قُلْنَا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلا إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنْ الْكَافِرِينَ” - meaning – {And behold, We said to the angels: Bow down to Adam: and they bowed down: not so Iblis: he refused and was haughty: he was of those who reject Faith}. Third kind: disbelief of doubt and suspicion, for Allâh says, “وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِنَفْسِهِ قَالَ مَا أَظُنُّ أَنْ تَبِيدَ هَذِهِ أَبَدًا. وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَى رَبِّي لأجِدَنَّ خَيْرًا مِنْهَا مُنقَلَبًا. قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلا. لَكِنَّا هُوَ اللَّهُ رَبِّي وَلا أُشْرِكُ بِرَبِّي أَحَدًا” - meaning – {He went into his garden in a state (of mind) unjust to his soul: he said, I deem not that this will ever perish, Nor do I deem that the Hour (of Judgment) will (ever) come. Even if I am brought back to my Lord, I shall surely find (there) something better in exchange. His companion said to him, in the course of the argument with him: Does you deny Him Who created you out of the dust, then out of a sperm-drop, then fashioned you into a man? But (I think) for my part that He is Allâh, my Lord, and none shall I associate with my Lord}. Fourth kind: disbelief of turning away of, Allâh said, “وَالَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ” - meaning – {But those who reject Faith turn away from that whereof they are warned}. Fifth kind: disbelief of hypocrisy. Allâh said, “ذَلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لا يَفْقَهُونَ” - meaning – {That is because they believed, then they rejected Faith: so a seal was set on their hearts: therefore they understand not}. Second type: Kufr Asghar (Minor Disbelief), which does not exclude from Islâm but rather it is Kufr Amali (a practical disbelief). In fact, it is the sins which were stated in the Scriptures of Qur’ân and Sunnah as a disbelief while they do not get to a extent of the Major disbelief, such as the disbelief in the Grace of Allâh which was mentioned in Allâh’s Saying, “وَضَرَبَ اللَّهُ مَثَلا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ” - meaning – {Allâh sets forth a Parable: a city enjoying security and quiet, abundantly supplied with sustenance from every place: yet was it ungrateful for the favours of Allâh}. And such as fighting a Muslim which is mentioned in the Prophet’s Hadith, “سباب المسلم فسوق و قتاله كفر” - meaning – “Abusing a Muslim is an outrage and fighting against him is disbelief”. And in his saying, “لا ترجعوا بعدي كفاراً يضرب بعضكم رقاب بعض ” - meaning – “Do not return to disbelief after me by striking the necks of one another”. And such as swearing by someone else than Allâh, for the Prophet peace be upon him said, “من حلف بغير الله” - meaning – “He who swears by anything beside Allâh is guilty of an act of disbelief (or of associating something with Allâh)”. These are considered among the deeds of the minor disbelief because Allâh has considered that the person who had committed a Kabirah (a major sin) still a believer, Allâh said, “يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمْ الْقِصَاصُ فِي الْقَتْلَى” - meaning – {O you who believed! The law of equality is prescribed to you in cases of murder}. Therefore, He did not exclude those who commit murder from being believers but rather He considered them as being brothers to the relatives of the murdered person, He said, “فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ” - meaning – {But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude}, and certainly brotherhood of Islâm is meant and nothing else. Allâh also said, “وَإِنْ طَائِفَتَانِ مِنْ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا” - meaning – {If two parties among the Believers fall into a quarrel, make you peace between them}. Until He said, “إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ” - meaning – {The Believers are but a single Brotherhood: so make peace and reconciliation between your two (contending) brothers}, quoted from “The Explanation of the Tahawiah”, briefly. We can now sum up the main differences between the major and the minor disbelief as follows: 1- The major disbelief excludes from Islâm and nullifies deeds, while the minor one does not exclude from Islâm nor does it nullify deeds but rather it decreases their reward and exposes its perpetrator to the threat (of Allâh). 2- The major disbelief immortalizes the person concerned in Hell Fire, while the minor one would not immortalize him there if he ever entered it from the beginning. 3- The major disbelief unproscribes life and property, while the minor one does not. 4- The major disbelief necessitates mere enmity between the disbeliever and the believer, so that the latter is forbidden from loving or supporting the former including his closest relatives. As of the minor disbelief, it does not forbid absolute supporting, but rather its perpetrator is beloved and supported as much as he conceals of faith and hated and antagonized as much as he reveals and commits sins and disobeyment. Hypocrisy Hypocrisy in Shar’a (Islâmic Legislation) means showing Islâm and good intention and concealing disbelief and evil intentions. And it is called as such because it enters in Shar’ from a door and then exits from another door. Allâh pointed out to this and said, “إِنَّ الْمُنَافِقِينَ هُمْ الْفَاسِقُونَ” - meaning – {Verily the Hypocrites are rebellious and perverse}. These are people who get out of the Shar’. Moreover, Allâh considered hypocrites more evil than disbelievers and said, “إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الأسْفَلِ مِنْ النَّارِ” - meaning – {The Hypocrites will be in the lowest depths of the Fire}, and said, “إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ” - meaning – {The Hypocrites, they think they are over-reaching Allâh but He will over-reach them}, and He said, “يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلا أَنفُسَهُمْ وَمَا يَشْعُرُونَ. فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمْ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ” - meaning – {Fain would they deceive Allâh and those who believe, but they only deceive themselves, and realize (it) not! In their hearts is a disease; and Allâh has increased their disease: and grievous is the penalty they (incur), because they are false (to themselves)}. Types of Hypocrisy: hypocrisy is divided into two types: First type, the doctrinal hypocrisy, is the major hypocrisy whereof hypocrite shows faith and Islâm and conceals disbelief. This type excludes from the religion completely and its perpetrator will turn out to be in the lowest depth (grade) of the Hell Fire. Moreover, Allâh has described hypocrites with all evil descriptions: disbelief, absence of faith, mocking at Religion and its people and scorning them, and a complete tendency towards the enemies of Islâm to share them this enmity. Unfortunately, these people exist at all times, especially when the Islâmic authority is powerful and they are unable to show their bad intentions, so they pretend to be Muslims in order to intrigue against their Religion in secret. They pretend so and live in Muslim societies also to preserve their lives and properties. Therefore, the hypocrite shows his belief in Allâh and His Angels, Books, Messengers, and The Last Day, while he is internally out of this belief denying all these aspects. He does not belief in Allâh, nor does he belief that Allâh has spoken His Word to His Messenger in order to guide people lest they should go astray and be punished. As a matter of fact, Allâh has disclosed the truth of these hypocrites and revealed their secrets in His Noble Book, and then explained aspects, which instruct believers lest they should be deceived by them. Consequently, He mentioned the classification of people into three classes in the beginning of Surat Al-Baqarah (The Cow), believers, disbelievers, and hypocrites. Therefore, He stated for the believers fours Ayah (Signs), and for the disbelievers two, and for the hypocrites thirteen Ayah (Signs). This is certainly because they are many and because their harm is severe to Islâm and Muslim society and apparently belonging to them while in reality they are their bitter enemies. They substantiate this enmity at any suitable opportunity, while ignorant people think this is peacemaking whereof it is an extreme ignorance and mischeif. This hypocrisy is classified into six kinds: 1- Accusing the Prophet of telling lies. 2- Denying some of what the Prophet has been sent with. 3- Hating the Prophet. 4- Hating some of what the Prophet has been sent with. 5- Happiness and pleasure at the declination of Islâm. 6- Abominating the victory of Islâm. Second type, the practical hypocrisy, which is committing a deed of what hypocrites used to do in spite of still having faith at heart, and this does not exclude from Islâm although it is a way to do so. The person who does so still have faith in spite of hypocrisy, but if hypocrisy increases he will turn out to be a mere hypocrite, the Prophet peace beupon him said, “أربع من كن فيه” - meaning – “Four characteristics makes anyone, who possesses them, a sheer hypocrite. Anyone who possesses one of them possesses a characteristic of hypocrisy till he abandons it. When he talks he lies, when he makes a covenant he acts treacherously, when he gives a promise he breaks it, and when he quarrels he deviates from the truth”. Therefore, whoever bears these four habits has actually collected all sorts of evil and all traits of hypocrites. However, a man who bears one of them is characterized by one trait of hypocrisy. In fact, a man may bear some good and Faith traits and some bad and hypocrisy ones. Moreover, he deserves to be rewarded and punished according to what he has performed from what these traits may lead to. Such as laziness in performing Salat (Prayers) in the Mosque because this is a sign of hypocrisy. It is actually a dangerous evil from which the Messenger’s companions were afraid not to fall in. Ibn Abi Mulaikah said, “I saw thirty of the Messenger’s companions where all fear hypocrisy.” Differences between major and minor hypocrisy: 1- Major hypocrisy excludes out of Islâm, while minor one does not. 2- Major one means the contradiction in secrecy and openness due to belief and religious doctrines, while in the minor hypocrisy, the contradiction is due to performing rituals excluding doctrines. 3- A believer should not be characterized by the major hypocrisy; however, he would commit some traits of the minor hypocrisy. 4- A person marked by the major hypocrisy usually does not repent, and even if he did repent, it is controversial whether the ruler should accept his repentance. On the other hand, a man who bears traits of the minor hypocrisy would repent, and if he did, Allâh might accept his repentance. Concerning mere hypocrites, Allâh said about them, “صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَرْجِعُونَ” - meaning – {Deaf, dumb, and blind, they will not return (to the path)}. Which means returning to Islâm by heart, and Allâh said about them, “أَوَلا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عَامٍ مَرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لا يَتُوبُونَ وَلا هُمْ يَذَّكَّرُونَ” - meaning – {See they not that they are tried every year once or twice? Yet they turn not in repentance, and they take no heed}. Sheikh Al-Islâm (The Great Scholar of Islâm) Ibn Taimiah said, “scholars argued whether his repentance should be accepted since this could not be known because they always show faith and Islâm”. One of the aspects of Shirk in the world at the present time is offering sacrifices, vows and gifts for sanctuaries and graves. The Prophet has actually closed all ways to Shirk and warned his Ummah (Muslims) strictly not to fall in it. One of these ways is the issue of graves, where he put preserving restraints from worshipping them or exaggerating their rank. Such as: 1- He warned of exaggeration in pious and good men. This is because exaggeration leads afterwards to worshipping, he said, “إياكم والغلو” - meaning – “Be aware of Exaggeration, for (Nations) who were before you were cursed because of exaggeration ”. And he said, “لا تطروني” - meaning – “Do not over praise me as Christians over praised Isa (Jesus) the son of Mariam (Mary) because I am only a slave, so you should say, ‘the slave and the Messenger of Allâh’.” 2- He warned of constructing buildings over graves. For Abu Al-Hayyaj Al-Asadi said, ‘Ali bin Abi Taleb told me once, “shall I send you for a mission once the Messenger of Allâh peace be upon him sent by for, [it is] “لا تدع” - meaning – “Do not leave any idol unless it is destroyed, nor you leave an up leveled grave unless you level it down to ground”. Jaber said, “the Messenger of Allâh peace be upon him prohibited from plastering graves and sitting in them as well as constructing a building on them.” 3- He warned of performing prayer at these graves. A’ishah said, ‘when the last moment of the life of Allâhs Messenger came, he started putting his Khamisa on his face. And when he felt hot and short of breath he took it off his face and said, “لعنة الله على اليهود والنصارى” - meaning – “May Allâh curse the Jews and Christians for they built the places of worship at the graves of their Prophets.” The Prophet was warning (Muslims) of what those had done. Otherwise, he would have protruded his grave, but he feared it might be taken as places of worship’, and he said, “ألا وإن من قبلكم كانوا يتخذون” - meaning – “Those who were before you (nations) used to construct places for prayer over their Prophets’ graves. Verily, I forbade you from doing so”. In fact, taking graves as mosques means performing prayers there even if there is no building to pray, since every place constructed for the purpose of performing prayer is a mosque. The Prophet peace be upon him said, “جعلت لي الأرض” - meaning – “The earth has been submitted for me (and all Muslims) as a pure place to perform Prayer”, so if they instruct a building thereon, it would be worse. Unfortunately, most people violated these prohibitions and committed what the Prophet has forbidden until they fell in the Major Shirk. They constructed buildings, sanctuaries, and sepulchers over graves. Moreover, they made from them shrine to be visited at which all sorts of polytheism is committed, such as, slaughtering for them, invoking to them, calling them for help, offering vows and so on. The great scholar Ibn Al-Qayyim said, “whoever compares between what the Prophet ordered or restrained from and what most people nowadays do, would certainly find a great contradiction to an extent that they would never agree. The Prophet actually restrained from performing prayers at graves and these people perform prayers there. He restrained from taking them as mosques, while these people construct buildings there and call them sights resembling houses (mosques) of Allâh. Furthermore, he forbade lighting lamps there, while they specialize periods where they ignite lamps. Also he restrained from taking these places as feasts to celebrate, while those specialize for them feasts and ceremonies where they gather for exactly as they gather for Islâmic feasts or more. Besides, he decreed that they must be leveled, for Muslim narrated that Ibn Abi Al-Hayyaj…, and he (Muslim) also reported in his Sound Book (of Hadith) that Thumamah bin Shafei said, “we were once with Fudalah bin Ubeid in Rome – Rodus, when one of our friends died. Fudalah then ordered to level his grave and said, ‘I heard the Messenger of Allâh peace be upon him once commanding to level graves’.” After all, these people exaggerate in contradicting and opposing these two Hadith (traditions) and raise graves up and build domes on them…. So you may notice this great difference between what the Messenger of Allâh peace be upon him has decreed with the great purpose of His prohibition and what these people have decreed and meant. No doubt, this is a mischief which can not be controlled anymore….(mentioning this blights)… and one of them is that reason for which our Prophet decreed visiting the graves for us is to recall the Thereafter and do well deeds concerning the dead like calling Mercy from Allâh for him etc. Therefore, a man who visits the tombs is doing well for himself as well as for the dead; however, these polytheists have turned this aspect upside down and altered their Religion when they made the reason from visiting the graves Ash-Shirk and calling the dead for help, aid and support against enemies and so on. So they turned out to be behaving badly towards themselves and towards the dead even if the consequence was just being deprived of what Allâh has decreed for our good in this concern.” Consequently, we know that offering vows and sacrifices for shrines is a major Shirk. It is actually caused by the disobedience of the Prophet’s guidance due to the behaving with the dead and their graves. Some of these instructions were: not to construct buildings over them, or make mosques (places to pray) over there because when this happened, domes were built and vows were offered, then ignorant people thought that these buried people can benefit and harm, and that they can respond to their call so they offered them vows and sacrifices and are still doing this. Finally, these graves with their people turned out to be worshipped statues, the Prophet peace be upon him said, “اللهم لا تجعل قبري” - meaning – “O Allâh! Do not let them make my grave a worshipped idol!” In fact, the Messenger of Allâh peace be upon him never asked this from Allâh except for that something like this is going to happen with other than his grave, and it did happen in many Islâmic countries. However, Allâh preserved his grave ? from such ignorance as a response for his call. Although some ignorant people may commit some violations there but because his grave is in his house and surrounded by three walls it is very difficult to reach his honorable grave. Ibn Al-Qayyim said, “So, the Lord of the ‘Alamin responded his call when He surrounded his grave by three walls”. Al-Bid’a (The Novelty) Definition: the word is derived from creating something new without any previous example, it is similar to Allâh’s Saying, “بَدِيعُ السَّمَاوَاتِ وَالأرْضِ” - meaning – {To Him is due the primal origin of the heavens and the earth}, which means He is its Inventor without any primary sample, and similar to what He said, “قُلْ مَا كُنْتُ بِدْعًا مِنْ الرُّسُلِ” - meaning – {Say (O Muhammad peace be upon him): I am no bringer of new-fangled doctrine among the Messengers}, which means that I was not the first one who came with a Holly Letter from His Lord, but rather so many Messengers preceded me. Novelty is divided into two classes: A novelty in habits, such as creating new inventions, and this is allowed because allowance is a fundamental rule in habits unless there is an evidence to forbid. A novelty in Religion, which is forbidden because this is its fundamental rule, the Prophet peace be upon him said, “من أحدث في أمرنا” - meaning – “He who innovates things in these affairs of ours, for which there is no valid (reason), his innovations are to be rejected.” Types of Novelty: The novelty in Religion is two types: First type: is the doctrinal spoken novelty, such as what Jahmiah, Mu’tazilah, Rafidah, and many other misguided denominations say and belief. An example is given in statement, which claims that the Noble Qur’ân is Allâh’s creation. Second type: is the novelty in worship, which is performing worship, which have not been decreed by Allâh. And it consists of classes: First class: the novelty in the basis of worship, like bringing about a worship, which was not originally decreed in Shar’ (Islâm). An example is given in claiming a prayer not originally decreed or feasts such as birthdays etc.. Second class: the novelty that is created as an addition to a certain decreed worship, such as claiming a fifth Rak’a (kneeling) in Thuhr (noon) or ‘Asr (afternoon) prayers. Third class: the novelty, which is created in the mann
Posted on: Thu, 13 Mar 2014 05:42:23 +0000
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