Archive for February, 2007

Dangers of Shirk

Posted on February 28, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

Shirk is the only unforgivable sin in the sight of Allah.

“Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah has indeed devised a very great sin.” (An-Nisaa’, 4:48)

“Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allah has wandered far astray.”  (An-Nisaa’, 4:116)

Shirk prohibits a person from entering Paradise, and obligates a permanent abode in Hell.

Surely whoever associates (others) with Allah, then Allah has forbidden Paradise for him, and his abode is Hell. (Al-Maa’idah, 5:72)

Shirk is so evil that it destroys all of a person’s good deeds.

“And certainly, it has been revealed to you and to those before you: Surely if you associate (with  Allah), all your works will be nullified, and you will be with the losers.” (Az-Zumar:65)  

If a person dies in a state of shirk, it is prohibited for his Muslim friends and relatives to seek forgiveness for him.

“It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it has become clear that they are people of Hellfire.” (At-Tawbah, 9:113)

Allah has described those who commit shirk as being najas, or filthy.

“The idolaters are nothing but unclean.” (At-Tawbah, 9:28)


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Definition of Shirk

Posted on February 28, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

The Quran and Sunnah have defined shirk,

 “So do not make, along with Allah, partners (andaad) while you know (that He is the true Creator)” (2:22)

Ibn Mas’ood radiyAllahu ‘anhu asked the Prophet sal Allahu alayhi wa sallam,

“What is the greatest sin?”  He replied: “To take alongside Allah a partner (nidd) even though it was He that created you.”

The essence of Shirk involves giving Allah’s rights to other than Him. Therefore, to claim that a certain object or deity has the power to bless one with one’s needs is shirk. To prostrate or make du’aa to other than Allah is also shirk. The claim that any created object knows everything, or can hear any plea directed to it, is shirk. Whenever any specific right of Allah’s is given to any other object, whether that object be a living being or an inanimate object, real or imagined, shirk has occurred.

Categories of Shirk

1.  Shirk in Ruboobiyyah – This includes shirk by denial or affirmation. Shirk by denial includes denying that creation has a Creator, or denying the perfect existence of Allah by denying any of His Names and Attributes. By this definition, atheism is a form of shirk, since they take the right of creating away from Allah. Shirk by affirmation would be like affirming another creator in addition to Allah.

2.  Shirk in Asmaa wa as-Sifaat. This can  occurs by comparing Allah to the creation, or by comparing the creation to Allah.

3.  Shirk in Uloohiyyah.  This is the most common type of shirk. It is also the only category in which minor shirk can occur. This will be explained in the manifestations of Tawheed.


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Importance of Knowing Shirk

Posted on February 28, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

Allah (swt) has clarified the path of shirk for us,

“And thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that the way of the Mujrimun (criminals, polytheists, sinners), may become manifest.” (6:55)

We learn evil to avoid it, not for the sake of doing it. He who does not know good from evil will fall into it.

The study of shirk is, therefore, an essential component of studying Tawheed.

  1. Acts of worship will not be accepted by Allah unless tawheed is perfected.
  2. Likewise, the only way that any person will save himself from the Fire of Hell is by avoiding shirk and dying upon tawheed; if he is not even aware of the essence of shirk, then how can he avoid it?
  3. The primary incentive to avoid shirk is to appreciate its dangers.
  4. Shirk is of many different types and categories.

It is only through a critical study of these categories that a person can ensure that he is free of all types of shirk.

An important maxim to keep in mind while studying shirk is to know that Tawheed existed before shirk:

  1. The Fitrah and Meethaq
  2. First shirk to occur was during the time of Prophet Nooh ‘alayhis salam.
  3. Adam ‘alayhis salam, the first man and the father of all peoples, was a Prophet of Allah.


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Use of ‘Aql (ad-Darimi)

Posted on February 28, 2007. Filed under: 202 - Advanced Asma wa Sifaat |

Imām `Uthmān b. Sa`īd al-Dārimī states in al-Radd `Alā al-Jahmīyyah:

Some of them have said, “No, we base our view on the rational (ma`qūl).”

We say: it is here that you have strayed from the right path and fallen into misguidance from which you have no escape, for reason (ma`qūl) is not a monolithic entity with uniformly defined limits for all people such that it would be sufficient. If such were the case, it would be a relief for the people and we would also base our view upon it and go no further. In that case, Allāh would not have said:

“Each sect rejoices in what it has.” [Al-Mu’minūn:53]

Thus, we find that according to each group, the “rational” (ma`qūl) is that which they are upon while that which opposes them they regard to be “irrational” (majhūl). Consequently, O assembly of Jahmīs, we find your factions to be in dispute as to what is “rational”. Each faction amongst you claims that reason is with it and that is calling to it, while that which opposes it is irrational. Thus, having seen that “reason” is disputed amongst us and you and all the People of Desires, we have not been able to find a precise definition for it in all things. Consequently, we hold that the most guided way is to refer all manners of reasoning to the order of Allāh’s Messenger (صلى الله عليه وسلم) and to that which was considered rational by his Companions and was well-known amongst them, because it was in their midst that the revelation would descend. Hence, they are more knowledgeable of its meanings than you or us. Furthermore, they were in agreement about the fundamentals of the religion (Usūl al-Dīn). They did not divide into factions concerning them, innovations did not appear amongst them nor desires which lead one astray from the path.

Hence, in our view, the rational is that which corresponds with their guidance and the irrational is that which opposed them. Furthermore, there is no way to know their guidance and their way except by these Āthār, and you have detached yourself from them and claim to select only some of them, so how can you be guided?

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Posted on February 23, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

There are 2 types of spiritual hope.

1) Forgiviness of sins.

2) Acceptance of good deeds.

Both of these are unique to Allah (swt) only.

“And who forgives the sins except Allah.” (Aali-‘Imraan, 3:135)

“Those who believe and those who emigrate and strive hard in the cause of Allah, it is these who hope for Allah’s mercy; And Allah is Most Forgiving Merciful.” (Al-Baqarah, 2:218)

“And slacken not in seeking these people. If you suffer, they too suffer even as you suffer. But you hope from Allah what they hope not. And Allah is All-Knowing, Wise.” (An-Nisaa, 4:104)

“He said, ‘None despairs of his Lord’s mercy, except those who are astray?” (Al-Hijr:56)

“The greatest of all major sins are shirk, feeling safe from the plotting of Allah, giving up hope in Allah’s Mercy, and feeling despair from the help of Allah.” (Ibn Mas’ood)

“Let none of you die unless he has good expectations from Allah.” (Muslim)

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Posted on February 23, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

“Those who deliver the messages of Allah and fear Him, and do not fear any one but Allah” (Al-Ahzaab, 33:39)

“It is Shaitaan who only frightens his friends, so fear them not but fear ME, if you are believers.” (Aali-‘Imraan, 3:175)

Fear can be religious or worldly. Religious fear is the fear of a Divine Being, and must be exclusive only to Allah. Fear of Laat or Uzza would be an example of a fear that is shirk.

Worldly fear can be fear of anything worldly like fear of a snake. These are natural and tangible fears, they are not supernatural. A natural fear may be cowardice, but it is not shirk.

The more emaan one has leads to less fear of the worldly things.

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Posted on February 23, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

To love what Allah loves, such as the Prophets, and to prefer the love of Allah over the love of other than Allah, and to avoid any act that will distance one from the love of Allah.

Love has categories comprising it.

1) Love of the Divine – and this must be exclusive only to Allah (otherwise it is shirk).

2) Love for the Divine – this means to love something for the sake of Allah, or brings you closer to Allah, or Allah has told you to love it. This includes love of the Prophets, scholars, and the rest of the Muslims.

3) Natural love – love for anything that benefits you. We love our spouses and parents. We love good food and comfort. These are all types of natural love.

The first 2 types are spiritual, and the 3rd is worldly. (more…)

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Pillars of Ibaadah

Posted on February 22, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

These are the motivational factors of worship. To perfect our worship needs 3 factors. To have only one is a weakness and will lead to deviation. Full spirituality is based on these 3 emotions: Love, Fear, and Hope.

These 3 pillars are all combined in one ayah,

Those whom they call upon [like ‘Iesa] 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! (17:57)

Surah al-Fatihah also alludes to this. The first ayah shows love, the second shows hope, and then the next ayah shows fear. And then based on this we do worship Allah as occurs in the 4th ayah. Amazingly, the ayaat showing us the categories of tawheed also show the pillars of ibaadah.

The parable of a bird can explain this. The heart of a bird is love, and the 2 wings are hope and fear.

Love is the primary emotion, but the other two are needed as well. Love is the heart of the bird, but the wings of fear and hope propel it forward.

People at different levels should focus on what they need most. For example, a person involved in a major sin should try to focus on fear. None of them can be done at complete exclusion of the other. One example of this is the Christians who worship based on love only.

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Concept of Ibaadah in Islam

Posted on February 22, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

Ibn Katheer defines ‘ibaadah as, “a state which combines the perfection of love, submission, and fear.”

Generall speaking these 3 emotions are never combined and directed to only one object. When they are channeled to one object, that is when worship occurs.

Ibn Taymiyyah defined it to be, “a comprehensive term, encompassing all apparent and hidden acts and statements that are beloved to Allah.”

In other words, ibaadah can be defined as a state and it can also be defined by actions.

Many other religions consider worship to be simply killing your desires, or trying to benefit mankind. This is incorrect. The Islamic position is that worship is any act that is beloved to Allah.

In general, actions can be worldly or spiritual/religious. Examples of worldly actions are things like wearing clothes, or eating. They are done by humans irrelevant of religion or time. The opposite is spiritual or religious. For example the way Christians worship God are very specific and religious in nature.

For any spiritual or religious act to be accepted by Allah in Islam, it must meet 2 conditions, (more…)

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Conditions of the Shahadah (Details) by Jamal Zarabozo

Posted on February 21, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

The Prerequisites of the Declaration of Faith
al-Basheer Magazine (Vol. 7, no. 5, Jan-Feb ’94)

Every Muslim knows that the key to Paradise is the statement, “There is none worthy of worship except Allaah.” Yet too many Muslims simply rely upon this statement and believe that as long as they have made this statement, nothing will harm them. They think they will be granted Paradise because of this mere verbal statement of the Shahadah. There is no question that the mere saying of,” I bear witness that there is none worthy of worship except Allaah and I bear witness that Muhammad is His servant and messenger,” is not sufficient for salvation. In fact, the hypocrites used to make this statement quite often yet Allaah describes them as liars and says that they shall abide in the lowest abyss of the Hell-fire.

As many scholars state, though, this statement or testimony is the key to Paradise. The famous follower Wahb ibn Munabbih was once asked, ” Isn’t the statement of la ilaha illa-llah the key to Paradise?” He answered, “Yes, but every key has ridges. If you come with the key that has the right ridges, the door will open for you. Yet if you do not have the right ridges the door will not open for you.” That is, the statement must meet certain conditions. These conditions are what will differentiate the person who will benefit from his making of that statement from the one who will not benefit from that statement, no matter how many times a day he may have made that statement. (more…)

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