Shirk and its different forms, Dought & clear, - * Ruling on Muslim and Christian students coming together and reciting from the Qur’an and the distorted Gospel, then saying “ameen” to one another’s recitation
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In my secondary school owned by a christian, a christian then a muslim every occasion even during their night prayers[before going to sleep], and the muslim would normally recite a chapter of the Quran[mostly Fatihah,nas,falaq and iqlas]and since they dont even understand they just say amin after the muslim finishes.Islamicly is this accepted as the muslims are normally looked as awkward when we dont agree
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Praise be to Allah.
It is essential for us to understand that differing from the Jews and Christians, casting away their false beliefs, opposing them for the sake of Allah, and not taking them as close friends are among the basic principles of our religion and important elements of our beliefs.
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!”
[Aal ‘Imraan 3:100]
“O you who believe! Take not the Jews and the Christians as Awliya (friends, protectors, helpers, etc.), they are but Awliya to one another. And if any amongst you takes them as Awliya, then surely he is one of them. Verily, Allah guides not those people who are the Zalimoon (polytheists and wrongdoers and unjust)”
[al-Maa’idah 5:51]
“O you who believe! Take not for Awliya (protectors and helpers) those who take your religion for a mockery and fun from among those who received the Scripture (Jews and Christians) before you, nor from among the disbelievers; and fear Allah if you indeed are true believers”
[al-Maa’idah 5:57].
They wish that we would leave our religion and believe in theirs, and they would not be pleased with anything less than that.
Allah, may He be exalted, says (interpretation of the meaning):
“Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allah’s Messenger) has become manifest unto them”
[al-Baqarah 2:109]
“Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him ) till you follow their religion”
[al-Baqarah 2:120].
Hence Allah has commanded us to differ from them, oppose them and not take them as close friends; indeed He has commanded us to fight them and strive against them until they believe in Allah alone, and give up what they are following of disbelief and misguidance, or pay the jizyah with willing submission. Allah, may He be exalted, says (interpretation of the meaning):
“Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger, and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued”
[at-Tawbah 9:29].
“Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad SAW) have no concern in them in the least”
[al-An‘aam 6:159].
Shaykh al-Islam Ibn Taymiyah said: This means that we should disavow them in all things; the one who follows someone else in some of his affairs is like him in that regard. When you say to someone, “You have no concern in that person in the least,” what it means is: you have nothing in common with him at all; rather you disavow him in all his affairs.
Allah has disavowed His Messenger (blessings and peace of Allah be upon him) of all their affairs. Therefore whoever truly follows the Messenger (blessings and peace of Allah be upon him) should also disavow them as he (blessings and peace of Allah be upon him) did; and whoever goes along with them is going against the Messenger insofar as he goes along with them.
End quote fromIqtida’ as-Siraat(p. 46-47)
As part of their false methods and devilish tricks they strive to misguide the children of the Muslims by setting up these missionary schools that they open their own countries or in Muslim countries, and encourage the Muslims to send their children to them, then they target [?] their beliefs and try to turn them away from them, and teach them that they are all people of heavenly books, or that Muhammad (blessings and peace of Allah be upon him) brought the Qur’an and Islam, and ‘Eesa (Jesus – peace be upon him) brought the Gospel and Christianity; so just as there is no difference between Muhammad and ‘Eesa, there is no difference between the followers of the former and the followers of the latter.
The scholars of the Committee said:
One of the methods of the Christian missionaries is to Christianize by way of education. They do this either by setting up schools and universities that are openly Christian, or by opening schools that appear to be purely educational from the outside but in fact are a hidden Christian scheme. Many Muslims send their children to those schools, because they want them to learn a foreign language or certain other subjects; after that do not ask about the extent of the opportunity that the Muslims give to the Christians when they give their beloved children to them in childhood or when they are adolescents, when they are most open and receptive to learning, regardless of what is being taught and who is teaching it.
Experience has shown that health and education in particular are two of the most significant areas through which the Christians reach people’s hearts and minds.
End quote fromFataawa al-Lajnah ad-Daa’imah, 12/302-305
Allah has forbidden us to sit with the disbelievers who disbelieve in the proof and signs of Allah and make fun of them, until they turn to some other talk. He, may He be glorified, says (interpretation of the meaning):
“And it has already been revealed to you in the Book (this Quran) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell”
[an-Nisa’ 4:140].
“And when you (Muhammad SAW) see those who engage in a false conversation about Our Verses (of the Quran) by mocking at them, stay away from them till they turn to another topic. And if Shaitan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zalimoon (polytheists and wrongdoers, etc.)”
[al-An‘aam 6:68].
When the Muslim students sit with the Christian students, and the Christians read from their distorted and altered book which contains disbelief and misguidance, and the Muslims listen to them and say ameen to what they say, and accept listening to it and do not object to it, this is one of the worst kinds of misguidance and comes under the heading of approving of disbelief and not condemning it.
It is essential to inform the guardians of the Muslim students that these missionary schools pose the greatest danger to the belief (‘aqeedah) of their children, because these schools were only established to combat Islam and try to misguide the children of the Muslims. These schools use all kinds of tricks and schemes against the beliefs of the Muslims. Among the things they do are the following:
- Teaching the student to love Christianity and to believe that it is a sound, divinely revealed religion like Islam
- Destroying the belief in al-wala’ wa’l-bara’ (loyalty and friendship vs. disavowal and enmity) in the hearts of Muslim children, and teaching them that Muslims and Christians are brothers, with no differences or enmity between them
- Teaching the students that the Qur’an and the distorted, altered Gospel are both books from Allah; the Qur’an was sent down to the Prophet Muhammad and the Gospel was sent down to his brother ‘Eesa.
- Casting aspersions on the verses of the Qur’an and distorting their meanings, and interpreting the words of Allah falsely.
- Dismantling the barriers between Muslims and Christians, by saying that all are brothers and that differences in religion do not contradict this brotherhood; rather they strengthen it.
- Casting aspersions on the Sunnah and Prophet’s biography (seerah), and upon what is mentioned in them
- Killing the spirit of jihad in the hearts of Muslim children and destroying it altogether.
- Working to weaken the ties between one Muslim and another, and to make the ties between Muslim and Christian stronger.
- Striving to mix pure monotheistic Islamic beliefs with the polytheistic Christian beliefs.
- Striving to change the rulings and laws of Allah, (by saying that) there is nothing wrong with a Christian man marrying a Muslim woman, and there is nothing wrong with changing the religion or apostatising from Islam, and that the Muslim children have nothing to fear from their Christian brothers.
- Depicting Ahl as-Sunnah (Sunnis) who adhere to the religion of Islam as terrorists, butchers and killers who are striving to destroy the country and kill people.
What we must do is be aware of these Christian institutions and not let Muslim children join them.
To sum up:
What is mentioned in the question is reprehensible and contrary to Muslim beliefs, whether the Muslims say ameen to the Christian Gospel or the Christians say ameen to the Qur’an of the Muslims, because this gathering together and saying ameen is done to show that there is no difference between Islam and Christianity, and that the Muslims and Christians are brothers who love one another. This is the essence of syncretism and bringing religions together, and this is what the West has been trying to instil in Muslim hearts and minds for some time, so as to make them give up their religion and their beliefs, and to leave them with nothing to cling to.
And Allah knows best.
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Shirk and its different forms, Dought & clear, - * Various issues having to do with shirk, trust in Allah, and taking appropriate measures
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What is meant by a person seeking worldly benefit from his good deeds? For example, if a person prays for forgiveness with the intention of seeking forgiveness and attaining provision in this world, is he a mushrik? Or if he gives charity with the intention of seeking healing, is he a mushrik?
If a person wants his provision to be expanded, is he then a slave of money?
If a man says, “This is my wealth, I inherited it from my grandfathers”, is that shirk?
Is saying “Japan advanced because of hard work” shirk?
I hope that you can give a detailed answer. May Allah reward you with good.
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Praise be to Allah.
Firstly:
If a person seeks worldly benefit through his righteous deeds and the Hereafter never crosses his mind, his good deed is not valid and will not be accepted from him, unless he intends to seek thereby the Countenance of Allah.
Imam Ahmad (20715) narrated that Ubayy ibn Ka‘b (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Give this ummah the glad tidings of glory, high status, religious commitment, victory and establishment in the land. Whoever among them does a deed of the Hereafter for worldly gain will have no share of the Hereafter.” Classed as saheeh by al-Albaani inSaheeh al-Jaami‘(2825).
But if he does a righteous deed seeking thereby the good of this world and the Hereafter, there is nothing wrong with that.
Al-Qarraafi (may Allah have mercy on him) said:
With regard to combined intentions, such as one who strives to obey Allah by engaging in jihad and to acquire wealth from the booty, that does not affect him and it is not haraam for him, according to scholarly consensus, because Allah, may He be exalted, has granted him that in this act of worship.
The same applies to one who fasts in order to benefit his physical health or to rid himself of some disease that may be treated by fasting, and seeking medical benefit is his aim or part of his aim, and the fasting (as an act of worship) is part of his intention too, and he fasted with these objectives in mind; these objectives do not affect his fast; rather the Prophet (blessings and peace of Allah be upon him) enjoined that when he said: “O young men, whoever among you can afford it, let him get married, and whoever cannot afford it should fast, for it will be a shield for him.”
Another example is renewing one’s wudoo’ with the intention of cooling down or cleaning oneself. None of these aims include any kind of veneration of people; rather this is a combination of benefits that have nothing to do with veneration (of anything other than Allah), so they do not have any adverse effect on acts of worship.
Yes, there is no doubt that these objectives that may be mixed with worship may detract from the reward, and if the act of worship is free of these things then the reward will be greater. But to suggest that there is sin in that, and that the act of worship is invalidated thereby, is not right at all.
End quote fromal-Furooq(4/429-430)
See also the answer to question no. 84018
So if a person prays for forgiveness with the intention of seeking forgiveness and seeking provision, or he gives charity with the intention of seeking healing, there is nothing wrong with that.
Secondly:
There is nothing wrong with a person seeking and wanting his provision to be expanded, because this is seeking something that is permissible. If he seeks that so that he may spend for the sake of Allah, then seeking it is mustahabb (encouraged) and prescribed. That is in contrast to the one who seeks that for the sake of accumulation and increase, and out of eagerness for worldly gain and adornment, in which case it is blameworthy to a degree commensurate with what that leads to of sin.
Al-Bukhaari (6344) and Muslim (660) narrated that Anas (may Allah be pleased with him) said: My mother said: O Messenger of Allah, your servant Anas, pray to Allah for him. The Messenger of Allah (blessings and peace of Allah be upon him) said: “O Allah, increase him in wealth and children, and bless for him whatever You give him.”
Thirdly:
If a man says, “This is my wealth, I inherited it from my grandfathers”, this is not shirk, because he has affirmed the shar‘i and qadari means by which he acquired that wealth, namely inheritance, which is something for which he will not be taken to task.
But if a person says that by way of arrogance towards people and conceit and boasting of being descended from forefathers who were wealthy and had high status, then in this case it is blameworthy and is one of the deeds of Jaahiliyyah.
Please see the answer to question no. 127248
Fourthly:
If someone says “Japan advanced because of hard work”, this is not shirk if he believes that this happened by the will of Allah, because that is what indeed happened, and that statement highlights the virtue of hard work and perseverance.
But if he believes that Japan achieved what it achieved by means of its people’s genius and huge efforts, without acknowledging the will of Allah, then he is a disbeliever in Allah. Undoubtedly any Muslim who says such a thing would not intend this corrupt meaning; rather he would intend the first meaning, and there is nothing wrong with that.
And Allah knows best.
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