Ad’iyah Mahzoorah (forbidden du’aa’s), Dought & clear, - * Du’aa’ for protection

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In one of the mosques I found a piece of paper on which was written “Du’aa’ al-Tahseen (prayer for protection). The du’aa’ was as follows:
“I seek protection in Allaah besides Whom there is no god, my God and the God of all things. I seek the protection of my Lord and the Lord of all things. I put my trust in the Ever-Living Who does not die, and I ward off evil with (the words) there is no power and no strength except with Allaah. Allaah is sufficient for us and He is the best disposer of affairs. Allaah is sufficient for me Who is sufficient for us. The Lord is sufficient for me and I have no need of His slaves. The Creator is sufficient for me and I have no need of His creation. The Provider is sufficient for me and I have no need of those who are granted provision. He is sufficient for me Who is sufficient for me. He is sufficient for me in Whose hand is the sovereignty of all things, Who protects (all), while against Whom there is no protector (i.e. if Allaah saves anyone, none can punish or harm him; and if Allaah punishes or harms anyone, none can save him) [cf. al-Mu’minoon 23:88]. He is sufficient for me. Allaah hears those who call upon Him, and there is no object of hope beyond Allaah. Allaah is sufficient for me, there is no god but He. In Him do I put my trust and He is the Lord of the mighty Throne.”
Is this hadeeth saheeh?.
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Praise be to Allaah.
This du’aa’ is not proven from the Prophet (peace and blessings of Allaah be upon him). Something similar was narrated by Ibn Abi’l-Dunya inal-Faraj ba’d al-Shiddah, via al-Khaleel ibn Murrah from the faqeeh of the people of Jordan, who said “we heard that the Messenger of Allaah (peace and blessings of Allaah be upon him)…” It was classed as da’eef by al-Albaani inal-Silsilah al-Da’eefah, 4173; andDa’eef al-Jaami’, 4348
Since it has not been proven in any saheeh report that the Prophet (peace and blessings of Allaah be upon him) said this, no attention should be paid to it.
There are du’aa’s which have been narrated in saheeh ahaadeeth which are sufficient, and we have no need for the du’aa’s narrated in weak reports. These du’aa’s protect the Muslim, and the Prophet (peace and blessings of Allaah be upon him) always used to recite them, such as the dhikrs for morning and evening, and other saheeh ahaadeeth. For example:
1 – Reciting the last two verses of Soorat al-Baqarah every night. It was narrated that Abu Mas’ood al-Badri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The last two verses of Soorat al-Baqarah, whoever recites them at night, they will be sufficient for him.” Narrated by al-Bukhaari, 4008; Muslim, 807. al-Nawawi (may Allaah have mercy on him) said: “With regard to the words of the Prophet (peace and blessings of Allaah be upon him) ‘they will be sufficient for him,’ it was said that it means they will suffice instead of praying qiyaam al-layl; and it was said, they will suffice him against the Shaytaan, or against harm. It may be understood as meaning all of these things.’”
2 – Du’aa’ al-karb (prayer at times of stress). It was narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to say at times of stress:
“Laa ilaaha ill-Allaah ul-‘azeem al-haleem, laa ilaaha ill-Allaah Rabb il-‘arsh il’azeem, laa ilaaha ill-Allaah Rabb ul-samawaati wa rabb ul-ard wa rabb ul-‘arsh il-kareem(There is no god but Allaah, the Almighty, the Forbearing; there is no god but Allaah, Lord of the Mighty Throne; there is no god but Allaah, Lord of the heavens, Lord of the earth and Lord of the noble Throne).” Narrated by al-Bukhaari, 6346; Muslim, 2730.
Reciting Soorat al-Ikhlaas, Soorat al-Falaq and Soorat al-Naas. The Prophet (peace and blessings of Allaah be upon him) used to recite them when going to sleep, and he would blow into his hands and then wipe them over whatever he could reach of his body. It was narrated from ‘Aa’ishah that every night when the Prophet (peace and blessings of Allaah be upon him) went to bed, he would cup his hands together, blow into them then recite into themQul Huwa Allaahu ahad,Qul a’oodhu bi Rabb il-falaqandQul ‘aoodhu bi Rabb il-naas, then he would wipe as much as he could reach of his body, starting with his head and face and the front of his body. And he would do that three times. Narrated by al-Bukhaari, 5018.
And it was narrated that ‘Uqbah ibn ‘Aamir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Have you not seen the verses that were revealed tonight, the like of which has never been seen?Qul a’oodhu bi Rabb il-falaqandQul ‘aoodhu bi Rabb il-naas. Narrated by Muslim, 814.
And Allaah knows best.








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Shirk and its different forms, Dought & clear, - * Is it permissible to buy meat from someone who hangs up amulets in his shop?

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I am a Muslim born and raised in the west. In my community there are not a lot of halal shops to buy meat from. Because I am in the West, there are plenty of shops owned by people of the book. I do not like to purchase meat from them because they sell pork in their shops.
The halal shop nearest to me has amulets that people here call the eye of Fatimah hanging on almost every wall. They even sell the amulets in the shop too. Does the shop owners minor shirk have any affect on the meat? Is it permissible to buy meat and other food items from them?
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Praise be to Allah.
The basic principle is that meat slaughtered by Muslims and the People of the Book is permissible, unless it is proven that they mention something other than the name of Allah at the time of slaughter or that they slaughter the animal in a manner that is not acceptable according to sharee‘ah.
The scholars of the Standing Committee said:
It is permissible to eat meat slaughtered by the People of the Book, the Jews and Christians, if they mention the name of Allah over it as well as fulfilling all the other conditions of slaughter as known in Islam. If they mention the name of anyone other than Allah over it, such as al-‘Uzayr or the Messiah, then it is not permissible to eat it. Similarly, if they kill it by strangulation or electric shock, it is not permissible to eat it.
End quote fromFataawa al-Lajnah ad-Daa’imah, 22/391-392
If it so happens that the People of the Book sell pork in the same shop where halaal meat is sold, the basic principle is that the place where the evil is committed should be shunned and its people should not be helped in that regard, but this does not mean that their meat that was slaughtered in the Islamically prescribed manner is haraam, or that interacting with them in general is haraam, especially when there is a need for that, and you will encounter difficulty if you stop buying from them, and there is no one else like them from whom you could buy things.
The scholars of the Standing Committee were asked:
Is it permissible for a Muslim to buy halaal meat from a store that also sells haraam meat, if each type of meat is in a separate location and is stored in a separate fridge, and the meat is packaged separately? Is it permissible to buy halaal kinds of food from a large store, if that store also sells alcohol in a separate section of the store, and the owner of these stores is not Muslim?
They replied:
Allah, may He be exalted, says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”
[al-Maa’idah 5:2].
Hence it is not permissible for a Muslim to help anyone in anything that involves sin and transgression or in transgressing the sacred limits set by Allah. Therefore, if the Muslim has a choice, in that there are people who sell halaal things and refrain from selling haraam things, such as pork and so on, then he should deal with him, and not with the one who sells both halaal things and haraam things such as pork, alcohol and so on.
But if that is not possible, then it is permissible for the Muslim to buy halaal meat and permissible foods from him, so long as there is no confusion between the halaal meat and the harasm meat, because Allah, may He be exalted, says (interpretation of the meaning):
“So keep your duty to Allah and fear Him as much as you can”
[al-Taghaabun 64:16].
End quote fromFataawa al-Lajnah ad-Daa’imah, 13/173
Secondly:
If these amulets that are hung up in the shop contain anything that constitutes shirk (associating others with Allah), such as asking of anyone other than Allah, seeking the help of the awliya’ (close friends of Allah, sometimes called “saints”) and the like, or if you know that the owners of these shops are people who practice and promote these kinds of shirk, or they believe that these amulets that they hang up can, besides Allah, bring benefits or ward off harm, then the meat slaughtered by them is not permissible, because these things constitute major shirk.
But if these amulets are free of major shirk, and it is not known that these people wear them or believe that the amulets can bring benefits or ward off harm, then the meat slaughtered by them is permissible.
The fact that a person has fallen into minor shirk – but not major shirk – does not mean that it is not permissible to eat meat slaughtered by him.
The scholars of the Standing Committee were asked:
What is the ruling on meat slaughtered by a person who uses amulets containing words from the Qur’an or otherwise, or who ties knots with thread and so on?
They replied: Amulets are things such as pearls, sea-shells and so on that are put around the necks of children, animals, women and so on, or may also be tied to their belts or their hair, to protect against evil or to ward off harm. This is forbidden and in fact is shirk (associating others with Allah), because it is Allah alone in Whose hand is control of benefit and harm; no one else has this power.
Anyone who believes that an amulet and the like has any power to bring benefit or ward off harm is a mushrik in the sense of major shirk that puts him beyond the pale of Islam – Allah forbid – and meat slaughtered by him is not to be eaten.
Anyone who believes that it is just a means and that Allah is the One who brings benefits or causes harm, and that He is the one who brings about the effects of causes is a mushrik in the sense of minor shirk, because an amulet is not a regular means and it is not prescribed in Islam; rather it is just something imaginary.
End quote fromFataawa al-Lajnah ad-Daa’imah, 22/433-434
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
Is it permissible to eat meat slaughtered by one who uses amulets?
He replied: That is subject to further discussion. If it is known that the one who uses amulets associates others with Allah and believes that the amulets themselves, not Allah, bring benefits and cause harm; or he relies on them instead of putting his trust in Allah; or he believes in the dead and calls upon them, seeks help from them and makes vows to them; or he believes in trees, idols or jinn, and calls upon them or seeks help from them – meat slaughtered by such a person is not to be eaten.
But if he uses them in a regular manner, and regards them as a means of bringing benefits, but he does not believe that they themselves cause harm or bring benefits, and he does not do any practices of shirk, then meat slaughtered by him may be eaten, because use of amulets in this case is a kind of minor shirk.
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Shirk and its different forms, Dought & clear, - * Asking the Prophet (blessings and peace of Allah be upon him) and complaining to him after his death comes under the heading of major shirk

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I was born into a sunni family. And by hearing lot of speeches and looking to this site i found that the most of sunnis belief are bid'ath n some of them r form of shirk. I introduce d matter. Manqooz moulid has been widely spread book in kerala which every one read at their home for fulfilling their need. But there are some group in kerala called salafis tell that manqooz molood contain many shirk lines. One of such lines is as follows; "irthakkab'thu alalkhatha..
Khaira has'rin va adadin...
laka ashkoo fi hiya...
sayyidee khairan nabee..."
is there any shirk in above line..? Reading it should be haram..?
Pls help me to protect our deen..? U will get great reward from allah if u make me clear about this so that i cn tell it to everyone.. There may be so many grammer mistake. So U can change this question to understandable form..
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Praise be to Allah.
The book referred to is a book of myths, fables, shirk and innovation. The author wrote it to give evidence, falsely, that it is Islamically prescribed to celebrate the Prophet’s birthday and to exaggerate about the Prophet (blessings and peace of Allah be upon him), and to seek his help and ask of him – and other Prophets and righteous people – besides Allah. Hence it is full of falsehoods, fabricated hadeeths and strange stories. If we were to examine it and critique it, it would take a very long time. Almost every single line of it requires some comment and refutation.
Among these lies and fabrications is what he (falsely) attributes to Imam Abu Haneefah (may Allah have mercy on him), saying that he used to seek the help of the Prophet (blessings and peace of Allah be upon him) and ask him besides Allah, saying:
“O Master of masters, I have come to you, hoping that you will be pleased with me and will offer me your protection.
By Allah, O Best of creation, I have a heart that is longing for you and does not want anyone but you.
By your virtue, I am in love with you, and Allah knows how much I love you.
O you who are the best of the two races (mankind and the jinn), bestow on me your generosity; I am happy if you are pleased with me.
I am hoping for your generosity, as Abu Haneefah has no one else in this world but you.”
Then he says that Imam ash-Shaafa ‘i (may Allah have mercy on him) said:
“The family of the Prophet are my means to reach Him and they would lead me to Him.
I hope by virtue of them that I will be given my record in my right hand on the Day of Resurrection.”
This is undoubtedly a lie about these two great imams who affirmed the Oneness of Allah. Otherwise, let him prove that from them with sound chains of narration going back to them, or even a weak chain of narration via which such a report could be transmitted. But they can never do that!
The shirki (p olytheistic) material narrated in this book includes the following:
“It should be noted that seeking help from the beloved ones of Allah, may He be exalted, such as the Prophets, the awliya’ (close friends of Allah) and the righteous is permissible during their lifetimes and after their deaths…
“… Thus it is known that it is permissible to seek help by saying ‘O Messenger of Allah, help me’ or ‘O ghawth (source of help), O Muhiy ad-Deen ‘Abd al-Qaadir al-Jilaani’ and so on.”
Another example of this shirki material that is contained in this book is that which is mentioned by the questioner, “artakabtu al-khataaya, laka ashku ya seedi ya khayr an-nabiyyeen (I have committed sins, I complain to you, O my master, O best of the Prophets).”
This comes under the heading of major shirk, because repentance from sins can only be to Allah alone, and complaining about the consequences of sins and their impact can only be done to Allah alone.
In the answer to question no. 179363, we explained that the words (interpretation of the meaning)“If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad blessings and peace of Allah be upon him)…” [an-Nisa’ 4:64]were applicable only during the lifetime of the Prophet (blessings and peace of Allah be upon him) and not after his death.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
This verse encouraged the ummah to come to him if they had been unjust to themselves (or wronged themselves) by committing sin or falling into that which was more serious than that, namely shirk. They were to come to him, repentant and regretting what they had done, so that he (blessings and peace of Allah be upon him) could pray for forgiveness for them. What was meant by that coming was coming to him (blessings and peace of Allah be upon him) when he was still alive. Coming to him after his death for this purpose is not permissible. The evidence for that is the fact that the Sahaabah and those who had deep knowledge of Islam did not do that, and because the Prophet (blessings and peace of Allah be upon him) did not have the power to do that after he died.
End quote fromMajmoo‘ Fataawa Ibn Baaz(6/189-190)
Calling upon the Prophet (blessings and peace of Allah be upon him) and asking of him besides Allah, and seeking his help, is major shirk that puts one beyond the pale of Islam, so how about seeking the help of anyone other than him?
The scholars of the Standing Committee said:
Calling upon the Prophet (blessings and peace of Allah be upon him) and seeking his help after his death to meet one’s needs or relieve one of distress is major shirk that puts one beyond the pale of Islam.
End quote fromFataawa al-Lajnah ad-Daa’imah(1/473)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Calling upon the Prophet (blessings and peace of Allah be upon him) or any lesser person is shirk and misguidance, because these people cannot respond. What one must do is repent to Allah from this shirk and not call upon anyone except Allah. We all know that the Messenger of Allah (blessings and peace of Allah be upon him) himself did not possess any power to bring benefit or cause harm, except by the will of Allah. Allah, may He be exalted, instructed him to declare that to his ummah, as Allah said to him (interpretation of the meaning):
“Say (O Muhammad blessings and peace of Allah be upon him): ‘I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe”
[al-A‘raaf 7:188]
“Say (O Muhammad blessings and peace of Allah be upon him): ‘I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration’”
[al-An‘aam 6:50].
The Messenger himself used to pray to Allah, may He be glorified, seeking forgiveness and mercy for himself, and for his companions. If he had been able to grant forgiveness to anyone or bestow mercy on him, he would not have needed to pray to Allah, may He be glorified, for that. But all of creation is in need of Allah, and it is Allah alone Who is Free of all wants and needs, Worthy of all praise, as He, may He be exalted, says (interpretation of the meaning):“O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise” [Faatir 35:15]. Were it not for the Shaytaan toying with the minds of these people they would realise that the Messenger (blessings and peace of Allah be upon him) and others do not possess any power to benefit or harm anyone, and they would call upon Allah alone, with no partner or associate:“Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilah (god) with Allah?” [an-Naml 27:62].
End quote fromMajmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(21/218-219)
The point is that complaining about one’s situation and one’s sin, admitting it and repenting from it to any human being, or seeking help and aid from him, comes under the heading of shirk or ascribing partners to Allah, may He be glorified and exalted. Indeed it comes under the heading of pure acts of worship which it is not permissible to devote to any except Allah, may He be exalted.
InSaheeh Muslim(2577) it is narrated that the Prophet (blessings and peace of Allah be upon him) said, narrating from his Lord, may He be blessed and exalted: “ ‘O My slaves, all of you are astray except those whom I guide, so ask Me for guidance, and I will guide you. O My slaves, all of you are hungry except those whom I feed, so ask me for food and I will feed you. O My slaves, all of you are naked except those whom I clothe, so ask Me for clothing and I will clothe you. O My slaves, you err night and day, but I forgive all sins, so ask Me for forgiveness and I will forgive you.’”
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
With regard to that which no one but Allah, may He be exalted, is able to do, it is not permissible to seek it from anyone except Allah, may He be glorified; it should not be sought from the angels or from the Prophets or from anyone else. It is not permissible to say to anyone other than Allah: ‘Forgive me’ or ‘Grant us rain or ‘Grant us victory over the disbelieving people’ or ‘Guide our hearts’ and so on. Hence at-Tabaraani narrated in hisMajma‘ that at the time of the Prophet (blessings and peace of Allah be upon him) there was a hypocrite who used to annoy the believers, so they said: Let us go and seek the help of the Messenger of Allah (blessings and peace of Allah be upon him) against this hypocrite. So they came to him and he said: “Help should not be sought from me; rather it should be sought from Allah.”
fromMajmoo‘ al-Fataawa(1/329)
And Allah knows best.

- PUBLISHERM.NajimudeeN. MD,IRI