Shirk and its different forms, Dought & clear,- * Does the hadeeth “I am not afraid that you will worship others a long with Allah after my death” mean that shirk will never occur among this ummah?

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Narrated 'Uqba bin 'Amir:
Bukhari - Volume 2, book 23, number 428: Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things." This hadeeth is often used by those comitting bidah as justification for some of the acts which can be labeled as "shirk" (such as calling out on others besides Allah, grave worshipping, etc.). The claim is that the Ummah of the Prophet (SAW) are not at risk of comitting shirk. What is the correct interpretation of this hadeeth.
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Praise be to Allaah.
Firstly:
The hadeeth was narrated by al-Bukhaari (1344) and Muslim (2296) from ‘Uqbah ibn ‘Aamir, and says that the Prophet (blessings and peace of Allah be upon him) came out one day and prayed for the people of Uhud as he used to pray for the dead. Then he went to the minbar and said: “I will be there ahead of you, and I will be your witness. By Allaah, I can see my Cistern now. I am given the keys to the treasures of the earth, or the keys to the earth. By Allaah, I do not fear that you will associate others with Allaah after I am gone, but I fear that you will compete with one another for them (the treasures of the earth).”
What is meant by his praying for them (the people of Uhud) as he used to pray for the dead is his offering supplication for them with the du‘aa’ that is recited in the funeral prayer. This was seven years after they were martyred (may Allah be pleased with them).
There is nothing in the hadeeth to say that shirk (association of others with Allah) will not happen in this ummah; rather it may be understood that he did not fear it for the entire ummah, based on the fact that it has occurred among some of them, as is indicated in other texts in which he (blessings and peace of Allah be upon him) stated that some of his ummah would fall into shirk.
An-Nawawi (may Allah have mercy on him) said in his commentary on Muslim (Sharh Muslim): In this hadeeth we see the miracles of the Messenger of Allah (blessings and peace of Allah be upon him), because what it means is a foretelling that his ummah would be given the treasures of the earth, which did indeed come to pass; and that they would not all apostatise because Allah, may He be exalted, protected them from that; and that they would compete with one another for worldly gain. And all of that came to pass. End quote.
Al-Haafiz Ibn Hajar al-‘Asqallaani (may Allah have mercy on him) said: The words “I do not fear that you will associate others with Allah” mean: (I do not fear that you will do that) en masse, because that happened with some of them – may Allah protect us. This hadeeth is one of the miracles of the Prophet (blessings and peace of Allah be upon him), hence the author narrated it under the heading of the signs of Prophethood.
End quote fromFath al-Baari, 3/211
Secondly:
The saheeh Sunnah indicates that among this ummah will be some who associate others with Allah, may He be exalted.
1.
al-Bukhaari (7116) and Muslim (2906) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until the backsides of the women of Daws wobble (as they go) around Dhu’l-Khalasah.”
Dhu’l-Khalasah was a false god of Daws that they used to worship during the Jaahiliyyah.
2.
Muslim (2907) narrated that ‘Aa’ishah said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Night and day will not cease until al-Laat and al-‘Uzza are worshipped.” I said: O Messenger of Allaah, when Allaah revealed the words“He it is Who has sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the religion of truth (Islamic Monotheism) to make it victorious over all (other) religions even though the Mushrikoon (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allaah and in His Messenger Muhammad صلى الله عليه وسلم) hate (it)” [al-Saff 61:33], I thought that that had been fulfilled and would never be undone. He said: “As much of that as Allaah wills will happen, then Allaah will send a pleasant wind which will cause everyone in whose heart is faith the size of a grain of mustard seed to die, then there will be left those in whom there is no good, and they will revert to the religion of their forefathers.”
Thus it becomes clear that some of the Muslims will fall into shirk and apostasy, without that affecting the entire ummah, for it is protected against uniting in misguidance.
How can the Muslim doubt that calling upon the dead, beseeching them at times of calamity and asking them to relieve distress are acts of shirk? In fact this is the essence of what the earlier mushrikeen used to do, seeking to draw close to Allah or seeking intercession with Him, as Allah says (interpretation of the meaning):
“And those who take Auliya (protectors and helpers) besides Him (say): "We worship them only that they may bring us near to Allah." Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.”
[az-Zumar 39:3]
“And they worship besides Allah things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allah.’ Say: ‘Do you inform Allah of that which He knows not in the heavens and on the earth?’ Glorified and Exalted be He above all that which they associate as partners with Him!
Mankind were but one community (i.e. on one religion - Islamic Monotheism), then they differed (later), and had not it been for a Word that went forth before from your Lord, it would have been settled between them regarding what they differed”
[Yoonus 10:18, 19]
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: The one who makes the angels and Prophets mediators on whom he calls and in whom he puts his trust, and asks them to bring benefits and ward off harm, such as asking them for forgiveness of sins, guidance of hearts, relief of distress and meeting his needs, is a kaafir according to the consensus of the Muslims.
End quote fromMajmoo‘ al-Fataawa, 1/124
This consensus was narrated by more than one of the scholars who affirmed it, see:al-Furoo‘by Ibn Muflih, 6/165;al-Insaaf, 10/327;Kashshaaf al-Qinaa‘, 6/169;Mataalib Ooli’n-Nuha, 6/279. These are the essential reference books of Hanbali fiqh.
InKashshaaf al-Qinaa‘it says, after mentioning this consensus under the heading of the ruling on the apostate: Because this is like the action of the idol worshippers who say, ‘We only worship them so that they might bring us closer to Allah.’
End quote.
More than one of the scholars has clearly stated that what some of the ignorant Muslims do of focusing their devotion on graves is the essence of what the earlier mushrikeen used to do.
Ar-Raazi (may Allah have mercy on him) said in his commentary on the verse from Soorat Yoonus quoted above, explaining the explanations that the mushrikeen gave for their worship of idols:
Fourthly: they made these idols and statues in the image of their Prophets and great men, and claimed that if they devoted themselves to worshipping these statues, those great men would be intercessors for them with Allah, may He be exalted. The equivalent to that in our own times is the devotion of many people to venerating the graves of great men, in the belief that if they venerate their graves, they will intercede for them with Allah.
from Mafaateeh al-Ghayb, 17/49
And Allah knows best.

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Shirk and its different forms, Dought & clear,- * Ruling on one who watches a film in which Islam is reviled or sharee‘ah is belittled

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There is no doubt that watching a video clip or soap opera or music show is haraam, but will you incur the same level of sin as the people in the clip or show, or are you just sinning? For example, if you watch a film in which Islam is reviled, will you be regarded as a kaafir just for watching it, or are you sinning?
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Praise be to Allah.
The Islamic texts forbid all sins and close the doors that lead to them; they forbid cooperating in sin and transgression, and imitating the sinners; and they explain that the one who loves a people will be gathered with them (on the Day of Resurrection) and the one who imitates a people is one of them.
Among the things that Islam forbids is watching those movies, soap operas and music shows, and any kind of entertainment that includes any kind of sin.
Watching such things implies approval of what the people in them are doing and of the falsehood they are indulging in. Anyone who sees an evil and approves of it and accepts it, and does not denounce it, comes under the same rulings as the one who does it.
Allah, may He be exalted, 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”
[an-Nisa’ 4:140].
Ibn Katheer (may Allah have mercy on him) said:
That is, if you sit with them and approve of what they are doing, then you are equal to them in the sin they are committing. End quote.
TafseerIbn Katheer, 3/278
As-Sa‘di (may Allah have mercy on him) said:
That is, if you sit with them in the situation mentioned then you are like them, because you have approved of their disbelief and mockery, and the one who approves of sin is like the one who does it. The point is that the one who attends a gathering in which Allah is disobeyed has an individual obligation to denounce them, if he is able to do so, or to get up and leave, if he not able to denounce it. End quote.
Tafseeras-Sa‘di, p. 210
Shaykh al-Islam [Ibn Taymiyah] (may Allah have mercy on him) said:
It is not permissible for anyone to willingly attend gatherings of evil when there is no need to do so, as it says in the hadeeth: “Whoever believes in Allah and the Last Day, let him not sit at a table at which alcohol is drunk.” Some people who had been drinking alcohol were brought to ‘Umar ibn ‘Abd al-‘Azeez and he ordered that they be flogged. It was said to him: Among them is one who is fasting. He said: Start with him; have you not heard that Allah 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” [an-Nisa’ 4:140]?
‘Umar ibn ‘Abd al-‘Azeez (may Allah be pleased with him) explained that Allah regards the one who is present when evil is being committed as being like the one who does it. Hence the scholars said: If he is invited to a feast in which evils are present, such as alcohol and musical instruments, it is not permissible to attend it. That is because Allah, may He be exalted, has commanded us to denounce evil as much as possible. So if a person attends willingly and does not denounce it, he has disobeyed Allah and His Messenger by failing to do what He has commanded him of denouncing and forbidding evil. As that is the case, if a person willingly attends gatherings where alcohol is served when there is no need to do so, and he does not denounce evil as Allah has enjoined, then he is a partner with the evildoers in the evildoing and he is regarded as one of them. End quote.
Majmoo‘ al-Fataawa, 28/221-222
Muslim (1854) narrated from Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him), that the Prophet (blessings and peace of Allah be upon him) said: “There will be appointed over you rulers (whose good deeds) you approve of and (whose bad deeds) you object to. Whoever dislikes (their bad deeds) will be free of blame and whoever objects (to them) will also be safe, but whoever approves and follows (is blameworthy).”
So whoever sits and listens to such evil or watches it is a partner in sin with those who do it. If it involves kufr – Allah forbid – such as reviling Islam or casting aspersions upon the messages or the Messengers, or belittling the rulings and laws of Islam, or mocking them, such as the beard and niqab – as many misguided people do nowadays – and he sits and listens to them and does not get angry for the sake of Allah, and he is pleased with what they are saying, then he is like them.
Allah, may He be exalted, says (interpretation of the meaning):
“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allah and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (SAW) that you were mocking?’
Make no excuse; you have disbelieved after you had believed”
[at-Tawbah 9:65, 66].
Whoever utters a word of kufr, or does an action that implies kufr, knowing that it is kufr, is a kaafir, whether he does it in earnest or in jest. And whoever listens to it and does not denounce it, and approves of what is said or done, is a kaafir like him. In fact, if he does not approve of that evil and hate it in his heart, but he did not get up and leave when he was able to do so, he is sinning just by sitting there. Even if he was safe from kufr, he was not free of sin; he was not safe from falling into the sin of sitting in that place.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
I am a religiously-committed young man. During these blessed nights [of Ramadan] I sit with some young people to relax, but sometimes someone may come along who smokes cigarettes or shisha. What should I do in that case?
He replied: The Prophet (blessings and peace of Allah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart…” So if someone comes to your gathering and smokes a cigarette, advise him first, and if he stops that is good for you and for him. But if he does not stop and you are able to kick him out of the place, then kick him out, because you are able to change the evil with your hand (by taking action). But if you are not able to do that, because the place is not yours, then you should leave, because you are not able to change it with your words or with your actions, so what is left? The heart cannot denounce something and stay with the one who is doing it, so you should leave. Some people say that they sit with them whilst hating it in their hearts. But we say: Subhaan Allah! This is a contradiction. If you hate it in your heart, then who is forcing you to stay? There is no compulsion. Anyone who denounces something in his heart has no choice but to leave the place. If he claims that he hates it in his heart but he still stays in that place, then he is lying.
Al-Liqa’ ash-Shahri, 3/45.
To sum up:
If a person watches or listens to that and approves of it, then he comes under the same rulings as the one who does it. If he hates it in his heart but he continues to watch and listen, then he is in grave danger; if he is free from kufr he will not be safe from falling into sin and disobedience.
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Engagment, - Dought & clear, - * He loves a girl but his family refuses her because of her father’s bad reputation

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I am a young man. I fell in love with my neighbor, since we were young; we used to go to school together, our love is clean and pure, we promised each other to get married. I am in another country now. Last night I promised her by putting my hand on the Quraan, that if Allah wills I will not marry anyone but you, she did the same. Sheikh, this girl is very decent, she knows Islam well, she studies afternoon in an Islamic school, and she studies Quraan, fiqh and seerah. The problem is:
1- My family refuses this marriage, but I know that they will be satisfied with me after marriage.
2- This girl is oppressed in her family; her parents are divorced and she lives with her father, her step mother, her paternal aunt and her grandfather are oppressing her, she does all the house work, she works in the farm and does every thing alone. I want to save her from this environment she lives in.
3- This girl’s father becomes drunk and does evil things, this is why my family refuses the marriage. This girl says that her father is a sinful man and she does not accept her father’s actions, is it fair to punish her for her father’s evil actions? Please sheikh advise me wisely knowing that it will be a disaster for me to leave her. I ask Allah to make all matters easy. May Allah reward you!.
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Praise be to Allaah.
Firstly:
You should choose a wife who is religiously-committed and of good character, who will look after her husband and house, and raise her children well, and play her part in establishing a Muslim family and a Muslim society. This is what the Prophet (peace and blessings of Allaah be upon him) taught when he said: “Women may be married for four things: their wealth, their lineage, their beauty and their religious commitment. Choose the one who is religiously-committed, may your hands be rubbed with dust (i.e., may you prosper).”
You should not be careless with regard to this matter, or be swayed by emotion or so-called love. How many marriages have ended in failure because they were not based on the principle of choosing a wife who is religiously-committed?
No one will be punished for the sins of another, and he will not bear any burden but his own, as Allaah says (interpretation of the meaning):
“No one laden with burdens can bear another’s burden”
[al-Isra’ 17:15]
But a man cannot avoid interacting with his in-laws or visiting them, or avoid his children being influenced by them. Hence choosing a good and religiously-committed family with a good reputation is something that has a good effect on the husband and his family and children, and it is one of the factors of family stability and success in solving whatever problem may arise in the future, which all families are prone to facing.
Hence we do not blame your family for rejecting ties with a man who is a drunkard and has a bad reputation, because this will adversely affect them and their grandchildren.
Claims of love and emotion should be dealt with in a rational, fair and broad-minded manner. A man may imagine that he cannot do without this girl, and he cannot live without her, and that she has certain qualities and characteristics, but if he were to think about it rationally, he would realize how his emotions are over-exaggerated. Hence you must examine the situation closely and weight up this girl’s good points and bad points, and the pros and cons of marrying her, then base your decision on what you think most likely after weighing up the situation, without deceiving yourself, for no one is going to bear the consequences of this choice more than you.
Secondly:
If you do decide to go ahead and marry this girl, then try to convince your family and get their support, because the basic principle is that it is obligatory to obey one's parents if they forbid marriage to a certain girl, because honouring them is obligatory and marriage to a certain girl is not obligatory, and no exception is made concerning that except cases where a person fears he may fall into zina, if he thinks it most likely that not marrying a particular girl will lead to him committing haraam actions with her.
Thirdly:
The family should not object to their son’s marriage if it is clear that he is attached to a particular girl, so long as the girl is suitable and righteous, because marriage is the best remedy for them, as the Prophet (peace and blessings of Allaah be upon him) said: “There is nothing like marriage for two who love one another.” Narrated by Ibn Majaah (1847) and classed as saheeh by al-Buwaysiri and by al-Albaani inal-Silsilah al-Saheehah(624).
If they develop the intention of being kind to the girl and saving her from her family, that is good, especially if you are going to move somewhere far away from them, and the children will not be affected by living in a corrupt atmosphere, then that will make it more acceptable to marry her.
Fourthly:
It is obvious that you are a stranger (non-mahram) to this girl, and it is not permissible for you to be alone with her, shake hands with her, look at her beauty or talk to her about love and so on. If any of these things have happened in the past, then you must repent to Allaah from that, and you must repent from studying in the mixed environment which is usually not free from haraam things, and has bad effects on both boys and girls.
We advise you to consult good people whom you trust who know this girl and her family, and to pray istikhaarah and ask Allaah for guidance before taking any further step, because the one who prays istikhaarah will not be disappointed and the one who consults others will not regret it.
We ask Allaah to guide you and to make you take the right decision that will bring good consequences.
And Allaah knows best.







*AS'SALAMU ALAIKUM (WR, WB)*
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Saturday - Sep - 17 - 2016
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Dhul Hajj - - 14 - -1437
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