The Greatest Injustice
SHIRK
With its Types & its Islamic Rulings
Including the Refutation of the Major Shirk of Sufis & Shias
Compiled by Ali Hussain Dhuniya
Using Salafi Publications(spubs) Network
Edition First 2025
Detailed Guide (English)
In the Name of Allâh, the Most Gracious, the Most Merciful
All praise is due to Allah, the Lord of all creation[2], may Allah extol the mention of our noble Prophet Muhammad[3] (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ) in the highest company of Angels[4], bless him and give him peace and security[5]―and his family[6], his Companions[7] and all those who follow him correctly until the establishment of the last Hour[8].
Table of Contents[9]:
Chapter 1: Purifying the Intention
Chapter 2: Preface
Chapter 3: Introduction
Chapter 4: Compiler’s Note
Chapter 5: Play Quiz - Origin & History of Shirk
Chapter 6: Introduction to the Study of the Book
All other chapters:
Conclusion
Appendix I
Appendix II
And so on
Chapter: Homework - write an essay about shirk
Chapter: Play Quiz
Chapter: Recommended sources
Chapter: Glossary
Chapter: Bibliography
Chapter 1: Purifying the Intention
Writing or compiling a book in the path of Islamic da‘wah is a noble deed, but like all acts of worship, it requires sincerity (ikhlas) and intention(niyah). So what is sincerity and intention in seeking knowledge?
This “chapter 1: Purifying the Intention” contains the following sections.
Section 1: The Weight of Intention in Islam and the Struggle to Preserve It
Section 2: Purpose(Intention) of Seeking Islamic Knowledge
Section 3: The Prophet’s Warning on Showing Off with Knowledge
Section 4: The Reader’s Intention
Section 5: The Dangers of Riyaa (Showing Off) in Seeking Knowledge and Da‘wah
[1] SECTION 1: The Weight of Intention in Islam and the Struggle to Preserve It
Let’s revise our intention first: The Last Messenger of Allah, Prophet Muhammad Mustafa (ﷺ) said, “Indeed, actions are only by intentions and the individual shall have what he intended[10]”…..
'Taba‘ at-Tabi‘in Al-Allamah Abd al-Rahman Ibn Mahdi (d.198H) -- said, "It is befitting for whosoever writes a book to begin it with this ḥadīth as an incitement for the student to correct his intention."[11]
Allamah Imam Sufyan Ath-Thawry(a Tābi‘ al-Tābi‘īn) said: "The most difficult thing I keep observing is my intention, as it is always apt to change.[12]"
Waki’ reported: Sufyan al-Thawri, may Allah have mercy on him, said, “I never dealt with anything more difficult on me than my own self. Sometimes it would be against me, and sometimes it would be for me.”[13]
Imam ibn al-Jawzi said: “By Allah, even beware with taking your own ‘self’(nafs) as a friend because it changes![14]”.
It was asked of Nafi' bin Jubair, won't you attend the funeral? He replied, 'stay as you are until I revive my intention' Then he thought for a while & said, "Go on!". [15]
It is reported that Ibn Al-Mubarak said, " A small deed may be great because of the intention behind it, & a great deed may be insignificant due to the intention behind it".[16]
[1] SECTION 2: Purpose(Intention) of Seeking Islamic Knowledge
What is the purpose of seeking islamic knowledge?And what is the ultimate success?
We don't seek knowledge to become a scholar. The purpose of seeking knowledge sincerely for Allah is to remove ignorance from ourselves first & to worship Allah alone based upon knowledge. Paradise is the ultimate success.
Sources: [Allamah Shaikh Ubaid Al-Jaabiree, Allamah Imam Ahmad, Allamah Imam Malik, Shykh Sālih Āl ash-Shaykh, Teacher Shamshi at Speaker Corner][17]
[1] SECTION 3: The Prophet’s Warning on Showing Off with Knowledge
The Prophet said, “Whoever seeks knowledge to impress the scholars, to argue with the foolish, or to attract the attention of people, Allah will admit him into Hellfire.”[18]
The Messenger of Allah, peace and blessings be upon him, said, “Whoever seeks knowledge that should be sought for the sake of Allah Almighty, but only to gain some worldly benefit, he will never know the fragrance of Paradise on the Day of Resurrection.”[19]
[1] SECTION 4: The Reader’s Intention
Just as the writer of a book must purify his intention, so too must the reader[20]. Seeking knowledge in Islam is an act of worship, and worship is only accepted if it is done sincerely for the sake of Allah and in accordance with the Sunnah.
[1] SECTION 5: The Dangers of Riyaa (Showing Off) in Seeking Knowledge and Da‘wah
Riyaa (showing off) is the opposite of ikhlāṣ (sincerity), and it destroys deeds. This section will warn and remind both the writer and the reader that even seeking islamic knowledge, teaching, writing, or giving da‘wah can become a cause of Hellfire if done for praise, reputation, or social media.
The Prophet ﷺ said:
“The first of people against whom judgment will be passed on the Day of Resurrection will
be a man who died as a martyr... Then a man who acquired knowledge and taught it... It will be said to him:
‘You lied. You only did that so it would be said: “He is knowledgeable.”’... So he
will be dragged on his face and thrown into Hell.”
— Sahih Muslim (1905)
What is Ikhlaas (Sincerity) - Shaykh Fawzaan[21]
Question: What is the meaning of Ikhlaas? And if a servant intents something else with his worship,what is the ruling [on that]?
"Ikhlaas means to be free from Shirk. That the person's deeds, his intention & goal are sincerely for Allah's Countenance(The Mighty & Majestic) neither to associate partners with Allah through them (i.e intentions & deeds) nor to show off(in order to be seen) or to be heard.
Neither aiming (to please) other than Allah through his intention & deeds nor seeking duniya(i.e. worldly materials) nor the praise of people, thus a deed becomes one sincerely for Allah's sake because Allah doesn't accept deeds, except those that are sincerely(done) for his Countenance."[by Allahma Shaykh Salih Al-Fawzan]
End Chapter 1: Purifying the Intention
Chapter 2: Preface
A preface is like a personal letter from the author to the reader before the actual book begins — explaining why the book exists and how to approach it.
In Arabic, it is called Muqaddimah (مقدّمة). For example, Allāmah Shaykh Sālih al-Fawzān wrote a preface for the book “The Methodology of the Prophets in Calling to Allah by Allāmah Shaykh Rabee' ibn Haadee al-Madkhali”.Download here: Methodology of the Prophets in Calling to Allaah – Shaykh Rabee’ ibn Hadee al-Madkhalee – AbdurRahman.Org
This “Chapter 2: Preface” contains the following sections.
Section 1: Why this compilation guide book was written?
Section 2: The Urgency of Clarifying Shirk Today
Section 3: The Methodology & Sources
Section 4: For Whom This Compilation Guide Book Is Written
Section 5: Brief about the Compiler
[2] SECTION 1: Why this compilation guide book was written?
This book was compiled out of urgent necessity. We live in a time when the true meaning of Tawheed(singling out Allah alone in worship) has been lost, and shirk is disguised as spirituality, love, and devotion. The Ummah is drowning in confusion. Grave worship, saint-calling, and supplications to those who are dead in this world — all of which are major acts of shirk — have become widespread in the name of Islam.One of the reasons for all of this is, prioritizing this worldly life over hereafter.
Acts such as calling upon the Prophet Muhammad ﷺ, seeking help from ‘Ali ibn Abi Taalib (رضي الله عنه), or invoking Khawaja Gareeb Nawaaz (Mu‘īn al-Dīn Chishtī) are openly practiced, and slogans like “Ya Rasoolullah help me”, “Ya Ali cure me”, “ya Rasoolullah ask Allah to cure me”, “ya Rasoolullah make dua to Allah to remove my hardship”, “ya Rasoolullah intercede with Allah to shower his blessings and mercy on me”, “Ya Khawaja bless me with wealth”, are heard from the tongues of people who think they are doing good at their grave site or far from any location within this world.
The average Muslim today cannot distinguish between the rulings of barzakh (life of grave) and the rulings of this worldly life[22]. They fail to realize that calling upon those who are dead in this world is a clear nullifier of Islam, even if done out of love, respect or for any reasons. They do not understand that even when calling upon the living can be major shirk major kufr if conditions and requirements are not met & fulfilled[23], it is only permissible under strict conditions: the person must be physically present in this worldly life not in barzakh, able, reachable, alive, and have that capacity to help in that.
Moreover, confusion is spread — especially by Sufis and Shi‘as — regarding concepts like istighāthah (seeking help in hardship), shafā‘ah (intercession), and tawassul (means of nearness). They teach false forms of these concepts that directly contradict the Qur’an and the Sunnah. This book clarifies these matters with evidence and explanation from the Salaf, so the sincere Muslim may recognize and avoid hidden and apparent shirk.
While our scholars — from the classical to contemporary Salafi[24] scholars — have made these issues abundantly clear, the average Muslim remains unaware, misinformed, or misguided. This guidebook was written to bring clarity, certainty, and proof from the Qur’an, Sunnah, and the way of the Salaf al-Sālihīn. It is not a scholarly innovation, but a reliable, referenced compilation to aid Muslims in preserving their Tawheed, avoiding shirk, and protecting their Islam from nullification.
This guide was written in the form of compilation from various authentic sources primarily using Salafi publications network for the following reasons which are listed below as subsections.
This Chapter 2 SECTION 1(Why this compilation guide book was written?) Contains the following SUBSECTIONS:
Section 1.1: Witnessing the Signs of the Hour and the Return of Shirk Among Muslims
Section 1.2: Witnessing the major shirk within my areas, within my families and close relatives
Section 1.3: To Spread Obligatory Islamic Knowledge Online
Section 1.4: The Crisis of Confusion in the Ummah
Section 1.5: To Clarify the Severity of Shirk — The Greatest Injustice Against Allah
Section 1.6: To Warn the Kuffār and Mushrikīn About the Danger of Dying on Shirk
Section 1.7: To Warn & Threat Sufi and Shi‘a Sects Who Practice Major Shirk in the Name of Islam
Section 1.8: To Clarify the Issues of Istighāthah, Shafā‘ah, and Wasilah(Tawassul)
Section 1.9: To Collect beneficial Islamic Knowledge as a Reference Resource
Section 1.0.1: To Review and Revise Tawheed Regularly
Section 1.0.2: To Refute the Major Shirk Committed by Sufis and Shias
Section 1.0.3: Why a Compilation and Not a New Work
Section 1.0.4: Why This Book Is Needed Today
Section 1.0.5: To Refute the Major Shirk That the Prophet ﷺ and ‘Ali (RA) Understand All Languages and Hear from Anywhere.
[2] SECTION 1.1: Witnessing the Signs of the Hour and the Return of Shirk Among Muslims
One of the most alarming realities of our time is that we are seeing the Signs of the Hour, yet not taking heed as we should. Among the signs is the return of shirk (polytheism) within the Ummah — not merely among disbelievers, but among people who claim to follow Islam.
Al-Allamah Shaykh Salih Al Fawzan said “...yes we are in the End of Times or the beginning of the End of times.Allah knows best & no one knows this for sure except Allah alone…”[25]
The Prophet Muhammad ﷺ foretold many signs that would precede the Day of Judgment — and among them is the return of idol worship and shirk within the Muslim Ummah itself.
The Prophet ﷺ said:
"The Hour will not be established until tribes from my Ummah join the idol worshipers and
they begin to worship idols..."
— Jami` at-Tirmidhi 2219 Sahih
This is not a distant future prophecy. It is already happening today[26]. In many parts of the Muslim world:
This is shirk — associating partners with Allah in worship.
Rather than obeying Allah’s command to call upon Him alone, people call upon others — like the Prophet ﷺ, ‘Alī (رضي الله عنه), Shaykh ʿAbd al-Qādir al-Jīlānī, or Khawāja Ghareeb Nawāz — in a manner that mirrors the idolaters.
Major shirk at the end of time
Praise be to Allah.
One of the things that are established by the scholars is that shirk will take place in the ummah as is indicated by the sound texts, and reality confirms this.
Prophet Muhammad peace be upon him said: "The Hour will not be established until tribes from my Ummah attach themselves to the polytheists, and until tribes from my Ummah worship idols."[27]
Allamah Imam Rabi Hadi al-Madkhali said: “All of the Prophets & Messengers began with correction of matters of ‘Aqidah(Belief), and by waging war upon Shirk and its manifestations.”[28]
There is no authentic hadith where the Prophet Muhammad (ﷺ) said that his entire Ummah or my Ummah would never commit major shirk after his death. Innovators like the Sufis and Shias wrongly use hadith which is in Sahih al-Bukhari 1344 to justify grave worship and major shirk, but in that hadith, the Prophet was only addressing his companions—not the whole Ummah or my Ummah. The wording “my Ummah or my whole Ummah” is not there in Sahih Bukhari Hadith no. 1344.
On the contrary, numerous authentic hadiths confirm that shirk will re-emerge among Muslims:
"1. A day and a night will not come, except that al-Lāt and al-’Uzzā will be worshipped."[29],
"2. The Hour will not be established until tribes from my Ummah attach themselves to the polytheists, and until tribes from my Ummah worship idols.", [CN]Here you can see “my Ummah أُمَّتِي” wording is used by Prophet Muhammad (ﷺ).[CN]
"3. You will surely follow the ways (sunan) of those who came before you, hand span by hand span, arm span by arm span, to the extent that if they were to enter a lizard’s hole, you would enter it with them."[30] & in sahih muslim 2669a the Shahabha(companions of prophet) said: Allah's Messenger, do you mean Jews and Christians (by your words)" those before you"? He said: Who else (than those two religious groups)?,
“4. Sahih al-Bukhaari Hadith (7116) and Sahih Muslim Hadith (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,
“5. Sahih Muslim Hadith (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.”
Shaykh Ṣāliḥ Ibn Sa’d al-Suḥaymī said: “...Indeed what the Messenger of Allāh (ﷺ) spoke about comes true as we see in this age of ours the deviation of the Muslims groups from their true Religion, and their accompaniment of the people of the graves and tombs, and their clinging to them and sacrificing to them in exclusion to Allāh…”[31]
Shirk is not a small sin — it is the greatest injustice(oppression) and the most dangerous act a person can commit. Allah said:
"Indeed, Allah does not forgive associating others with Him, but He
forgives anything less than that for whom He wills."
— Surah An-Nisā’ (4:48)
"Verily, associating partners with Allah is a tremendous injustice
(ظلمٌ عظيم)."
—
Surah Luqmān (31:13)
The return of shirk among Muslims is not a theory — it is a visible reality. We witness:
All of these are signs of the Ummah’s drift back into polytheism, just as the Prophet ﷺ warned.
Thus, it is evident that shirk is not just a historical danger — it is a current reality. The Ummah is falling back into the very polytheism that Islam came to destroy.
This book was compiled to bring clear guidance from the Qur’an, the authentic Sunnah, and the way of the Salaf, so that Muslims can:
Therefore, 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.
In addition to shirk, we are also witnessing natural and social signs of the Hour:
These signs remind us that we are approaching the beginning of major signs[32] before the day of judgement— and we must rush to clarify the truth, purify our ‘aqeedah, and warn the people especially to our wives, childrens and families before it is too late.yes falling into mistake is something common in us but the problem lies when someone persist upon the mistake and persisting upon the major shirk.
[2] SECTION 1.2: Witnessing the major shirk within my areas, within my families and close relatives
I was raised in an environment heavily influenced by Barelvi-Sufi teachings, where grave worship, duʿā’ to the dead, and celebrations involving shirk and bidʿah were normalized under the label of “love for the Prophet ﷺ” and “veneration for the righteous.” My upbringing was filled with customs that attributed divine powers to saints and dead awliyā’. But by the mercy and guidance of Allah alone, I came to realize that these practices are not just harmless innovations — they are acts of major shirk that nullify one’s Islam if done knowingly and without repentance.
Today, I live in an area where Barelvi-Sufi ideology is dominant. Most people around me follow the Qādirī Sufi order, falsely attributed to Shaykh ʿAbd al-Qādir al-Jīlānī (raḥimahullāh), and the Chishtī order, attributed to Khawāja Gareeb Nawāz Muʿīnuddīn Chishtī, whom they commonly refer to as KGN. These affiliations are not limited to simple admiration — they involve rituals of duʿā’, tawāf of graves, calling upon the dead, singing in gatherings, and belief in supernatural powers of saints — all of which fall under the ruling of major shirk as clarified in the Qur’an and authentic Sunnah.
In my locality, I personally witness gatherings of shirk that take place at Fajr time or during special events, under the banner of “Salāt-o-Salām.” People sing poems and songs, calling directly upon the Prophet ﷺ and other deceased righteous figures, asking them for help, healing, success, forgiveness, and support. These gatherings are emotionally charged and decorated with false spiritual imagery, but they directly contradict the core meaning of Lā ilāha illa Allāh — which is to single out Allah alone in duʿā’, istiʿānah (seeking help), istighāthah (calling in distress), and all forms of worship.
The Dawat-e-Islami network, especially through its Madani Channel, is a major source of propagation for grave worship, innovated practices, and hostility towards Tawḥīd. Their imāms and preachers frequently visit mosques, spreading these false beliefs and introducing alien innovations (bidʿah) into the masājid. They use emotional manipulation and social pressure to create enmity against those who reject their major shirk and stand upon pure Tawḥīd.
My own family was once heavily involved in shrine visits, particularly to shrines in India — but by Allah’s immense favour, we left this path after learning the truth. However, most of our extended family and relatives still persist in these practices. They know that I openly oppose them, and while some of them even admit — deep down — that these acts are wrong and constitute shirk, they remain silent or reject the truth due to social conditioning, peer pressure, and fear of isolation.
Sadly, most of the people around me are distracted by the dunya — focused on building wealth, gaining status, planning their children’s marriages, and securing a luxurious future. The deeper understanding of the Shahādah (testimony of faith) — which demands exclusive worship and allegiance to Allah — is not a concern for them. Tawḥīd has been sidelined, while worldly pursuits dominate their lives.
Due to the overwhelming environment, there are times when I find myself present in gatherings where bidʿah is openly practiced, even though I am aware of their falsehood. This constant exposure is a test. I am striving to distance myself as much as possible from these events and people, not out of arrogance, but because it is my duty as a Muslim to protect my faith and avoid sitting with those who openly indulge in shirk and bidʿah.
Allah said:
"And it has already been revealed to you and to those before you: If you should
associate [anything] with Allah, your deeds would surely become worthless, and you would surely be among the
losers."
— Surah az-Zumar (39:65)
The Prophet ﷺ said:
"Whoever among you sees an evil,
let him change it with his hand; if he cannot, then with his tongue; and if he cannot, then with his heart
— and that is the weakest of faith."
— Sahih Muslim (49)
Despite being surrounded by shirk and bidʿah, I know that Allah guided me for a reason — not only to save myself but to help warn others with knowledge and wisdom. My duty is to remain firm upon Tawḥīd, avoid compromise, and keep making duʿā’ for the guidance of my family, relatives, and the wider community.
[2] SECTION 1.3: To Spread Obligatory Islamic Knowledge Online
One of the major reasons this compilation was written is to spread essential Islamic knowledge—especially the knowledge of Tawḥīd and the rulings related to shirk—across the internet, where millions of Muslims now seek religious guidance.
The Prophet Muhammad ﷺ said:
"Seeking knowledge is an obligation upon every
Muslim."
— Sunan Ibn Mājah 224;
graded Ṣaḥīḥ by al-Albānī
This obligation includes learning the correct ʿAqīdah (belief) and avoiding major acts of shirk—knowledge that many Muslims today are unaware of, despite its foundational importance. Spreading this knowledge is not merely a virtuous act; it is a duty upon those who have learned the truth, especially in times when ignorance is widespread and shirk is disguised as Islam.
In our time, the internet has become the main source of information for Muslims across the globe. Many sincere individuals are searching for answers about duʿā’, grave visitation, intercession, Tawassul, and Istighāthah—but what they often find online are Sufi-influenced, deviant explanations that promote shirk, confusion, or weak hadith misused out of context.
There is an urgent need to populate the internet with clear, evidence-based knowledge from the Qur’ān, authentic Sunnah, and the understanding of the Salaf, especially in English and other widely spoken languages, so that Muslims have access to the truth before falling into falsehood.
This book was written in simple language with referenced proofs, not as an academic thesis, but as a clear guide for the average Muslim who wants to learn, act upon, and share correct ʿAqīdah. In an age where misinformation spreads faster than truth, having a free and accessible resource online helps Muslims:
When an obligation is not being fulfilled adequately in society—such as warning against shirk and clarifying Tawḥīd—then it becomes a collective obligation (farḍ al-kifāyah) for capable individuals to take action. In our case, that action includes writing, compiling, and sharing authentic content on digital platforms to reach those far and near.
In short, this guidebook was compiled to fulfill a duty: making obligatory Islamic knowledge available online in a time when digital misguidance is leading people into eternal destruction. It is a sincere effort to protect Muslims from falling into major shirk unknowingly, by reviving the correct understanding of Lā ilāha illa Allāh with evidence and clarity.
[2] SECTION 1.4: The Crisis of Confusion in the Ummah
One of the greatest trials of our time is the widespread confusion within the Muslim Ummah regarding the most fundamental pillar of Islam: Tawḥīd (the Oneness of Allah). The crisis is not due to a lack of resources or scholars but due to ignorance, distortion, and misguidance that has been promoted as religion by deviant groups such as Sufis and Shias, among others.
In many Muslim societies today, major shirk (associating partners with Allah) is practiced openly — yet people believe they are doing good. People call upon the dead in their graves, make vows to saints, seek blessings from amulets and charms, and invoke beings other than Allah for help. These acts are clear violations of Tawḥīd, yet they are often defended with emotional arguments, fabricated stories, and distorted interpretations of the Qur’an and Sunnah.
This confusion has blurred the lines between Islām and shirk, causing many Muslims to unknowingly fall into actions that nullify their Islam. Even sincere Muslims may hesitate to speak out, fearing backlash, social rejection, or being labeled as "Wahhabi" or extreme. The result is silence, compromise, and continued deviation.
Therefore, this guidebook was compiled to confront the confusion head-on. It brings clarity based on the Salafi understanding — that is, the understanding of the Qur’an and Sunnah as explained by the Prophet ﷺ and the righteous early generations (the Salaf). It aims to provide every Muslim with the tools to:
In an age where ignorance is widespread, and the truth is buried under centuries of cultural practices and false spirituality, the need for such a clear, referenced, and uncompromising compilation is urgent. This is not just a book for students of knowledge, but a lifeline for every Muslim who wants to protect their soul from the greatest injustice: shirk.
As Allamah Imām Ibn al-Qayyim Ibn Al-Jauji Al-Damashqee Al-Hanbali (رحمه الله) said:
“Shirk is the greatest injustice and Tawḥīd is the best form of justice.”[33]
This compilation is a response to the crisis of confusion—to call people back to the clarity of pure Islam as practiced by the Prophet ﷺ and his noble companions.
[2] SECTION 1.5: To Clarify the Severity of Shirk — The Greatest Injustice Against Allah
The most urgent reason for compiling this guidebook is to clarify the horrific severity of shirk, which is the greatest injustice against Allah, the Most High. In our time, this crime is not only misunderstood — it is often defended and celebrated in the name of love, spirituality, and religious tradition.
Allah says:
"Indeed, Allah does not forgive that partners be associated with Him, but
He forgives what is less than that for whom He wills..."
[Surah An-Nisā’ 4:48, 116]
This verse alone should strike fear into every heart. Shirk is the only sin that Allah has declared will never be forgiven if one dies upon it. Adultery, murder, theft — all are major sins, but they can be forgiven. Shirk cannot — because it violates the very purpose of our existence: to worship Allah alone.
Allamah Shaykh Aman Al-Jami said regarding [Surah An-Nisā’ 4:48, 116] that[34]:
Allah says in the Qur’an:
"Indeed, Allah does not forgive that partners be associated with Him (in
worship), but He forgives what is less than that for whom He wills."
(Surah An-Nisa, 4:48)
This verse is very clear. The one who dies upon shirk (major shirk) will not be forgiven by Allah. The Shaykh explains: this refers specifically to the person who dies without repenting from shirk. If a person dies while committing shirk, and did not repent before death, Allah will not forgive them.
However, repentance is accepted from shirk — even major shirk — as long as a person is still alive and sincere.
There are two final limits to repentance:
If repentance is made before either of these two events, it is accepted — even from shirk or kufr. Allah’s mercy encompasses all things.
The scholars have explained that not all shirk is equal. There is:
People often say:
“I swear by my father,” or “I swear by the Shaykh,” or “I swear by your life.”
If done out of habit, without any intention of veneration, fear, or glorification in the heart — and merely copying the culture — it is considered minor shirk. The person is sinful but remains a Muslim. He is under Allah’s Will: if Allah wills, He will punish him; if He wills, He will forgive him.
However, if a person intends glorification and has reverence, fear, or hope in the one being sworn by — as is due only to Allah — then this becomes major shirk. The one doing it has associated another with Allah in veneration and worship.
If a person gives charity, prays, teaches, or recites Qur’an to be seen or praised, this is minor shirk — so long as it is occasional or limited.
But if all or most of a person's acts of worship are done only to show off, and not for Allah, then this becomes major hypocrisy (nifāq). Such a person is a disbeliever, like the hypocrites at the time of the Prophet ﷺ, whose actions were only for people, not Allah.
Some phrases are also problematic. For example, if someone says:
“If it wasn’t for you, I would have been robbed!”
This implies that someone besides Allah prevented the harm. The correct way to say it is:
“If it were not for Allah — and then for you — the robbery would have occurred.”
Saying it incorrectly is minor shirk, unless the person actually believes that the other person has power independent of Allah, which would then be major shirk.
The one who dies upon major shirk or kufr, such as:
… has exited Islam, and will never be forgiven if they die in that state.
“Verily, whoever associates partners with Allah – Allah has
forbidden Paradise for him, and the Fire will be his abode.”
(Surah Al-Mā’idah, 5:72)
End of Speech
“If they had committed shirk, surely, all that they used to do would have
been of no benefit to them.”
[Surah
Al-An‘ām 6:88]
Even the good deeds of Prophets would have been nullified by shirk — so what about us? This is why understanding the danger of shirk is a priority for every Muslim who cares about their Hereafter.
Luqman the Wise said to his son:
“O my son, do not associate anything with Allah. Indeed, shirk is the
greatest injustice (ẓulmun 'aẓīm).”
[Surah Luqman 31:13]
Calling upon the dead, seeking help from saints, offering vows to graves, or believing that the Prophet ﷺ or Ali (رضي الله عنه) can answer our calls — all of this is major shirk and a direct injustice to Allah’s right to be worshipped alone.
Sadly, these major acts of shirk are not only present today, but widespread:
Brief Refutation of The False Major Shirk Belief that the Prophet ﷺ or Awliya’ Understand & Hear All Languages and Respond from the Grave or far from the Grave — A Clear Case of Major Shirk
The Barelvi Sufis, Rafidi Shia, and those who follow their path hold a dangerous and deviant belief which is clear cut major shirk — they claim that the Prophet Muhammad ﷺ and the righteous Awliya’ (saints) hear and understand every language by the permission, will, grace(favour), power of Allah[37], and even respond to people calling upon them from any place on earth, whether at their graves or from afar. This belief contradicts clear Islamic teachings and constitutes major shirk (polytheism) with the names and attributes of Allah & every person with sound reasoning and with basics of Islam can understand, perceive & witness the reality of this clear cut major shirk.
It is true that during his blessed lifetime, the Prophet ﷺ understood Arabic, and by the will of Allah, was granted knowledge of animal speech and some miraculous occurrences, such as the stones giving salam or the tree trunk weeping. However, he did not know all languages by the permission, will, grace(favour), power of Allah, and this is proven by a clear incident:
The Prophet ﷺ once said to Zayd ibn Thabit (رضي
الله عنه):
"I do not trust the
Jews in their letters, so learn the language of the Jews."
Zayd said:
"I learned it for him in 14 days."
— (Reported by
Abu Dawud, Tirmidhi and others), Jami` at-Tirmidhi
2715 Hasan (Darrusalam), Sunan Abi Dawud 3645 Hasan Sahih (Al-Albani)
This shows that the Prophet ﷺ did not understand Hebrew at that time even though we know our last prophet Muhammad peace be upon him is the best creation of Allah and Allah has favoured over all mankin, messengers & prophets but still during his life time he didn’t understand Hebrew language of the jew by the permission, will, grace(favour), power of Allah and thus instructed a companion to learn it to assist him in correspondence. This clearly refutes the false claim that the Prophet ﷺ knew all languages during his lifetime.
Zayd ibn Thābit ibn al-Ḍahhāk al-Khazrajī (زيد بن ثابت بن الضحاك الأنصاري الخزرجي رضي الله عنه) was one of the most distinguished and trusted companions of the Prophet Muhammad ﷺ. He was a noble Anṣārī (from the Helpers of Madinah), and he played a central role in the preservation of the Qur’an and the Islamic legacy.
📌 His Background:
Zayd was one of the primary scribes of revelation. Whenever the Prophet ﷺ received revelation from Jibril (عليه السلام), he would dictate it to Zayd, who would write it down.
“Zayd used to write the revelation for the Prophet ﷺ.”
(Sahih al-Bukhari)
Zayd was incredibly intelligent and linguistically gifted. The Prophet ﷺ once said:
“I do not trust the Jews in their letters, so learn the language of the
Jews.”
Zayd said:
“So I learned Hebrew in 14
days.”
(Reported by Abu Dawud)
He also learned Syriac (Aramaic), enabling him to handle the Prophet's ﷺ correspondence with non-Arabic speakers.
After the death of the Prophet ﷺ, during the caliphate of Abu Bakr as-Siddiq (رضي الله عنه), Zayd was appointed to collect and compile the Qur’an into one written Mushaf after many memorizers were martyred at the Battle of Yamamah.
Abu Bakr said to Zayd:
“You are a wise young man, and we
do not suspect you. You used to write the revelation for the Messenger of Allah ﷺ, so seek out [the
Qur’an] and compile it.”
(Sahih
al-Bukhari)
Later, during the caliphate of ‘Uthmān ibn ‘Affān (رضي الله عنه), Zayd led the committee that prepared the standardized ‘Uthmānic Mushaf, from which all Qur’ans in the world today are copied.
"The most knowledgeable in inheritance laws among my Ummah is Zayd ibn
Thabit."
(Tirmidhi, Hasan)
Narrated Anas bin Malik: that the Messenger of Allah (ﷺ) said: "The most merciful of my nation to my nation is Abu Bakr, and the most severe of them concerning the order of Allah is 'Umar, and the most truly modest of them is 'Uthman bin 'Affan. The most knowledgeable of them concerning the lawful and unlawful is Mu'adh Bin Jabal, the most knowledgeable of them concerning (the laws of) inheritance is Zaid bin Thabit, the best reciter (of the Qur'an) among them is Ubayy bin Ka'b, and every nation has a trustworthy one, and the trustworthy one of this nation is Abu 'Ubaidah Bin Al-Jarrah." Jami` at-Tirmidhi 3790 Grade: Sahih (Darussalam)
Zayd ibn Thabit (رضي الله عنه) passed away in Madinah in 45 AH (around 665 CE) during the caliphate of Mu‘āwiyah ibn Abī Sufyān (رضي الله عنه). His death was a great loss to the Muslims, especially in the field of Islamic knowledge and Qur’anic sciences.
Zayd ibn Thabit (رضي الله عنه) is remembered as:
May Allah be pleased with him and reward him abundantly for his immense service to Islam and the Ummah.
The Sufis and Shia claim that after the Prophet’s death, in the life of al-Barzakh (the grave), he can now understand all languages, including those not yet created — such as Hindi, Urdu, Bengali, English, Spanish, Indonesian, Marathi, Awadhi, Maithili, Malayalam, and others — and will understand any new language that may appear in the future. They further claim that millions of people can call upon him at once from around the world, and he will hear and respond to each of them by the permission, will, grace(favour), power of Allah but think about it, during his life time by the permission, will, grace(favour), power of Allah he din’t understand Hebrew & Syric language(langauge of the jews and christians). Still to this day, the jews living in Israeil country speak Hebrew language so the sufis and shias always try to justify their major shirk by ascribing lie to Allah which Allah din’t gave them authority to misuse his names and attributes neither prophet Muhammad told us that he help us when we call in any language from anywhere in this world so they say to their followers by Allah’s will, permission, grace(favour), power of Allah, the Prophets, messangers, awaliya(friends) of Allah do help, respond to calls in any language and hear everyone at the same time but we all know this is clear deception, lies against Allah and his messanger .
This is a belief in omniscience and omnipresence, which are exclusive attributes of Allah alone.
Such beliefs violate the core of Tawheed (Islamic monotheism), especially Tawheed al-Asma wa-Sifat (Oneness of Allah’s Names and Attributes). Allah alone is:
Allah is All-knowledgeable, All-Hearing & All-Seeing which are exclusive to
Allah alone even if someone is alive in this world, claim that the such and such person understand every
language and hear everyone at the same time is clear cut major shirk even if he says but that person
understand all language when someone calls out for help and assistance by the permission of Allah. Yes we
humans do understand languages and hear people up to some degree, which has limit but to claim that person
understand all the languages and hears everyone at the same whether millions or thousands people ask for
help and assistance by the permission & will of Allah is clear cut major
shirk(shirkul-Akbar).
To claim that the Prophet ﷺ — or any creation — shares in these divine attributes which is :Allah is alone All-knowledgeable, All-Hearing & All-Seeing is clear cut major shirk. Whoever believes this has equated a servant with the Lord(Allah), which expels a person from Islam. If a person persists in this shirk and dies upon it, they will be resurrected as a mushrik kāfir on the Day of Judgment, and will remain in the Hellfire forever, without forgiveness or mercy from Allah — as He said:
"Indeed, Allah does not forgive that partners be associated with Him, but
He forgives what is less than that for whom He wills."
(Surah An-Nisa 4:48)
Another common example of this shirk is the Barelvi-Sufi and Rafidi-Shia belief about Ali ibn Abi Talib (رضي الله عنه). They invoke him by saying “Ya Ali Madad” (“O Ali, help me!”), claiming he provides assistance after his death.
Yet Ali (رضي الله عنه) himself was martyred by the Khawarij, Abdur-Rahman ibn Muljim. He could not save himself from assassination in this world by the permission, will, grace(favour), power of Allah. So how then, after death, is he believed to save and help millions of people from their problems?
This belief is not only illogical, but also blasphemous — attributing divine powers to a human being. To call upon Ali (رضي الله عنه) or any saint is du’a (supplication), which is worship, and worship belongs to Allah alone. As our prophet Muhammad peace be upon him said: “Dua is Worship”.
✅ Conclusion
Believing that the Prophet ﷺ or the Awliya’ can hear all calls in every language, respond from the grave, or help people from afar is clear-cut major shirk. These beliefs are not part of Islam and are a rejection of Tawheed. Whoever dies upon such a belief, without repentance, will not be forgiven, and will reside in Hell eternally.
This is shirk, and it is our duty to clarify it — with proof, sincerity, and concern — to protect Muslims from falling into it.
May Allah guide the Ummah back to the truth and protect us from the shirk of exaggerated
veneration and calling upon other than Him.
Ameen.
This book was compiled with the goal of explaining this most dangerous of crimes, not just in theory, but in real-life examples that are sadly being practiced across the Ummah today. It is a call back to pure Tawḥīd — the message of all the Prophets, from Nūḥ to Muhammad ﷺ.
This compilation is a tool for purification — to cleanse hearts, beliefs, and practices from the darkness of shirk and to return to the light of Lā ilāha illallāh with full understanding.
[2] SECTION 1.6: To Warn the Kuffār and Mushrikīn About the Danger of Dying on Shirk
Chapter 3: Introduction
In the Name of Allah, the Most Beneficent, the Most Compassionate.
All praise is due to Allah, the Lord of all that exists. May His peace and blessings be upon His Final Prophet, the truthful, the trustworthy one, our Prophet Muhammad ﷺ, and upon his entire household and noble companions.
This compilation guide book is about the most crucial matter in the religion of Islam — the danger of Shirk (associating partners with Allah), which Allah has described as the greatest injustice. It also includes a clarification and refutation of the clear cut major forms of Shirk found in the practices of Sufi orders(tariqah) and the Rafidi Shia sect, based upon authentic evidences from the Qur’an, the Sunnah, and the statements of the righteous predecessors along with the understanding of the inheritors of the prophet i.e Scholars.
I have endeavoured to compile this compilation guide book from the reliable works of the scholars of Ahlus-Sunnah wal-Jama‘ah, sunni-salafi, ahlehadees, athari, firqa-an-najiyah, taifat-ul-mansoorah, with a particular reliance upon the beneficial resources produced by the Salafi Publications Network and their well-grounded students of knowledge, such as Shaykh Abu Khadeejah, Shaykh Abu Iyaad, and others. Additionally, I have drawn upon the clarifications and efforts of respected centers and networks those who praise or co-operate with spubs(salafi publication) including Masjid Dar us-Sunnah, Markaz as-Sunnah, Markaz al-Bukhari, Pristine Methodology of Nigeria, Markaz Abu Bakr, Ar-Risalah Publications, Maktabah Salafiyyah Pakistan, and others known for their adherence to the authentic creed and methodology of the Salaf.
Alongside these contemporary efforts, I have benefited greatly from the works and statements of the major scholars of our time and the recent past, such as Shaykh Salih al-Fawzan, Imam Muqbil bin Hadi al-Wadi’i, Shaykh al-Albani, Shaykh Ibn Baz, Shaykh Ibn Uthaymeen, Imam Rabi’ Hadee al-Madkhali, Shaykh Abdullah al-Bukhari, Shaykh Zayd al-Madkhali, Shaykh Saifur Rahman al-Mubarakpuri, Shaykh Ehsan Elahi Zaheer, Shaykh Ubayd Al-Jabiri, Shaykh Salih Al-Luhaydan, Shaykh Hammad Al-Ansari, Shaykh Aman al-Sinqeeti,Shaykh Aman Al Jami, Shaykh Ahmad bin Yahya an-Najmi, and others who carried the flag of pure Tawheed and sound creed.
The objective behind this effort is to present this vital subject in clear and simple language, supported by authentic evidences, so that it may benefit all Muslims — regardless of their background, language, or region — and serve as a means of clarifying the dangers of Shirk and calling to the safety of Tawheed.
Indeed, understanding the reality of Shirk and knowledge of Tawheed is the foundation of our religion. It is obligatory for every Muslim to study, act upon, and teach it, so that their acts of worship will be correct, accepted by Allah, and a means of salvation in the Hereafter.
This is particularly important as we live in a time in which the trends of deviation have become numerous: trends o f heresy, trends of Sufism (mysticism) and monasticism, the trends of grave worshipping and idolatry, and the trends of Bid'ah, which contradict the Prophetic guidance; these are grave and perilous trends.
As long as a Muslim is not equipped with the correct doctrine based upon the Qur’an and Sunnah and the teachings o f the pious predecessors along with the understanding of major scholars, it is very likely that he would be swept away by these deviant trends.
It is therefore necessary to give full attention to teaching and disseminating the correct `Aqeedah, free from Shirk and Bid‘ah, to the sons and daughters of Islam.
This guide is intended for every Muslim who loves Allah and seeks to protect their faith from the hidden and apparent traps of Shirk and Bid‘ah. In a time of widespread innovations, grave-worship, and misguided sectarian practices, it is a duty to revive the correct understanding of Tawheed as taught by the Prophet ﷺ and his companions.
I ask Allah to accept this humble effort, to make it sincerely for His sake, and to benefit those who read it. May He make it a cause for clarifying the truth and exposing falsehood.
May Allah send His peace and blessings upon our Prophet Muhammad ﷺ, his family, and his companions.
Ali Hussain Dhuniya - Compiler of this guide book
Founder of Mushrikkafir.com & SunniSalafi.com websites
End Chapter 3: Introduction
[1] Every chapter of the Holy Quran starts with بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ (In the Name of Allâh, the Most Gracious, the Most Merciful) except Surah(chapter 09) At-Tawbah.
Breakdown: بِسۡمِ اللهِ(bismillah) - In the Name of Allah, الرَّحۡمٰنِ (rahman) - The Extremely Merciful & الرَّحِيۡمِ - (raheem) - The Bestower of mercy so it become (Bismillahi ir-Rahman ir-Rahim) [ From the book “THE MEANING OF ISLAM” by Shaykh Abu Iyad Amjad Rafiq page 17 pdf ebook ]. Ar-Rahman is general for everyone and Ar-Raheem is specific for Muslims only.
…….
There are two names for Surat At-Tawbah; i.e. 1. At-Tawbah and 2. Bara’ah. It is called At-Tawbah because it enunciates the nature of Tawbah (repentance) and mentions the conditions of its acceptance. The second name, Bara’ah (Release), is taken from the first word of the Surah.
For more you can see Fatawa Al-Lajnah Ad-Da’imah, Fatawa of Allamah Muhammad Ibn Salih Al Uthaymin & Fatawa(Ruling) of Allamah Imam An-Nawawi RahimahuAllah regarding no Basmalah(Bismillahi ir-Rahman ir-Rahim) in Surah At-Tawbah(also called Surah Bara’ah)
…….
What if we read the Quran from anywhere or from the middle of Quran, do we need to recite Basmalah(Bismillahi ir-Rahman ir-Rahim)? The answer is; recite as it is what you see in the Mushaf(is an Arabic word for a codex or collection of sheets, but also refers to a written copy of the Quran). I heard the evidence from Shaykh Fawzan, but I am unable to remember it at this time.
The Ruling On Reciting The Basmalah In Sūrah Al-Fātiḥah Out Loud In Ṣalāh | Shaykh Ṣāliḥ Al-Fawzān : It is read silently. It is not read loudly. This is the sunnah; that the Basmalah in the first chapter of Al-Quran Surah Fatihah is read silently. See here[translation text in English + Arabic Audio], Why Do We Say The Basmalah In Al-Fātiḥah Silently In Ṣalāh? Answered by Shaykh Ṣāliḥ bn Fawzān
Saying the Basmalah in Audible Prayers(prayers in which imam recite surah Fatiha loud like in Salatul Fajir, Maghrib & Isha are Audible prayers)
The basmalah should be said silently when performing a prayer in which the recitation is audible as the basmalah and the accompanying Qurʾān recitation will be said silently in all other inaudible prayers. Thus, even if the recitation is audible in the prayer, those being led should not hear their imām say the basmalah. This is because all of the aḥādīth that have been narrated from the Prophet (صلى الله عليه وسلم) prove that he used to say it silently.[ Authentic: narrated by al-Bukhārī: 743 and Muslim: 399.] It has even been said that all narrations that mention him saying it loudly are weak.[ See Majmūʿ al-Fatāwá by Shaykh al-Islām [Ibn Taymiyyah] 22:275.]
…….
Some people normally say: "Bismilian" whenever they intend to do anything normal. Is this something legislated or should it be rejected? By Shaykh Salih Al Fawzan: “Remembering Allah (the Most High) by saying Bismillah is among the things that grant protection from the remembrances of Allah. Saying it is a legislative practice except when a person is relieving himself in the bathroom. In that instance he doesn’t mention Allah’s name until he leaves, however, he can remember Allah in his heart but not on his tongue.
Hadith about Saying Bismillah Before Actions
The Prophet ﷺ said: “Every important matter which is not begun with 'Bismillah(بِسۡمِ اللهِ)' is devoid of blessing.”
Narrated by Abu Dawood and others — though scholars differ slightly on its grading, it’s generally used to recommend saying Bismillah before actions.
Narrated AbuHurayrah: The Prophet (ﷺ) said: Every important matter which is not begun by an expression of praise to Allah is maimed.Abu Dawud said: It has also been transmitted by Yunus, 'Aqil, Shu'aib, Sa'id b. 'Abd al-Aziz from al-Zuhri from the Prophet (ﷺ) in Mursal form (the link of the Companion is missing). - Sunan Abi Dawud 4840 Da'if (Al-Albani),Riyad as-Salihin 1394
It was narrated from Abu Hurairah that: the Messenger of Allah said: “Every important matter that does not start with praise of Allah, is devoid (of blessings).” - Sunan Ibn Majah 1894, Grade: Da'if (Darussalam) but Hasan (good) according to Ibn Hajar.
The hadith was graded hasan(good) or saheeh(authentic) by several scholars. It was deemed hasan by Imam al-Nawawi and Ibn Hajar, while Ibn Daqeeq al-‘Eid and Ibn Mulqin classified it as saheeh.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about this hadith and responded:
“This hadith was narrated through two or more chains by Ibn Hibbaan and others. Although some scholars considered it weak (da‘eef), it is more likely to be hasan due to supporting reports (hasan li ghayrihi).” - Majmoo‘ Fataawa Ibn Baaz (25/135)
The meaning of the hadith is sound and applicable. Allah begins His Book with Bismillah, and Prophet Sulaymaan (peace be upon him) opened his letter to the Queen of Sheba with it, as mentioned in Surah al-Naml (27:30). The Prophet Muhammad ﷺ also started his letters and sermons with the Basmalah and the praise of Allah.
Most scholars agree it is prescribed and recommended (mustahabb) to say Bismillah before important matters, whether acts of worship or daily affairs.
(al-Mawsoo‘ah al-Fiqhiyyah, 8/92)
And Allah knows best.
…….
I forget to say Bismillah before eating by Allamah Imam Muhammad Ibn Salih Al Uthaymin: “ The scholars have differed regarding saying bismillãh ("in the name of Allāh") before eating, is it obligatory or Islamically Recommended? What is correct is that it is obligatory and that it is mandatory for a person to say bismilläh when he is about to eat. If he forgets, he says the basmalah when he remembers and says bismilläh awwalahu wa akhirahu ("in the name of Allãh in its beginning and its end") If he doesn't do this then his punishment is that his enemy will eat with him. And he is the devil. May Alläh aid us and you against him. ” [Source: I forget to say Bismillah before eating, what should I do?]
…….
I Forgot to Say Bismillah Before Wudu | Shaykh al-Albani
Questioner: My Shaykh, I do not know for sure, but I believe one of the youth asked you yesterday or wanted to ask you regarding someone forgetting to say bismilläh before performing wudu (ablution). For example, he reached the point of washing his feet and then remembered he did not say bismilläh. What should he do?
Shaykh al-Albani: He should say bismillãh once he Remembers, and nobody asked me about this Yesterday. Questioner: Nobody Asked? Shaykh Al Albani: Perhaps, he was not able to.
Another Questioner: What if he made wudu (ablution) and did not say bismilläh at all, basically he forgot Completely? Shaykh Al Albani: There is nothing upon him inshAllah, on the condition that he usually says bismillah. However if he neglectful (generally), then his situation is dangerous. [source: Forget to Say Bismillah Before Wudu by Allamah Imam Muhammad Nasiruddin Al-Albani RahimahuAllah]
Can I say Bismillah in the Bathroom Before Performing Wudu? | Shaykh Salih al-Luhaydan
Questioner:
Is it permissible to say Bismilläh before making wudu in the
Bathroom? May Allah raise your station.
Shaykh Salih al-Luhaydan: Yes, it is permissible. People should not make wudu while seated in the toilet seat. Once they have performed Istinga(genital cleansing), they should get up from that place to make wudu then say bismillah, even if they are still in the bathroom. [ source: Bismillah in the bathroom before making wudu]
…….
Is it Obligatory to say Bismillah before a Surah in Salah(Namaj) by Allamah Imam Abdul Aziz ibn Baz RahimahuAllah
Question: If the one who is praying forgets to utter the ‘basmallah’ (bismillahi Rahmani Raheem) in his salah does this invalidate the salah, or does he have to do sujud as-sahu (prostration of forgetfulness)? May Allah reward you.
Answer from Imam Bin ibn Baz: In the name of Allah the most Gracious and the most Merciful & may the peace & blessings be upon the messenger of Allah and upon his family and companions & whoever has been guided to the right path.
The correct view from the statements of the people of knowledge is that ‘basmallah’ is sunnah & not an obligation. But it is initiated before every surah(114 chapters of the Quran) during the salah and outside (salah) except Surah Bara’ah which is also called Surah At-Tawba - the Repentance). So if the one who prays forgets it then there’s no need for him to do anything and his salah is correct and doesn’t need to make sujud as-Sahu. End of speech
Side point: Anas reported: I observed prayer along with the Messenger of Allah (ﷺ) and with Abu Bakr, Umar and Uthman (may Allah be pleased with all of them), but I never heard any one of them reciting Bismillah-ir-Rahman-ir-Rahim loudly.
Sahih Muslim 399a
Chapter 13: The Proof Of Those Who Say That The Basmalah Should Not Be Recited Aloud, Book 4: The Book of Prayers
Narrated Anas bin Malik: The Prophet, Abu Bakr and `Umar used to start the prayer with "Al hamdu li l-lahi Rabbi l-`alamin (All praise is but to Allah, Lord of the Worlds).
Sahih al-Bukhari 743
Chapter 89: What to say after the Takbir, Book 10: Call to Prayers (Adhaan)
…….
Question:
As it relates to listening to the Quran from a radio device while the person is in the bathroom, is it a sin to listen to it or not?
Shaykh Abdul-Aziz Bin Baaz:
There is no harm in him listening to it if the reciter is outside of the bathroom. If the recorded voice is outside of the bathroom, and the radio is outside of the bathroom, while he is listening to the Quran or beneficial hadith, while he is in this condition there is nothing wrong with this. It is only hated to speak or recite it.
As for his listening to a recording which is outside of the bathroom or a radio which is outside of the bathroom, so he benefits from this time, there is nothing wrong with this.
And some of the Imams have mentioned, and I believe it was Abul-Abbass Shaykh of Islam ibn Taymiyyah-may Allah have mercy upon him him-narrated from his grandfather Al-Majd that he used to order some of the reciters to recite outside of the bathroom while he was in the bathroom, so he could listen in order for him not to waste his time while he was in the bathroom. And this is from great diligence upon listening to knowledge. Thus the student of knowledge listening to knowledge or the Quran while he is in the bathroom from a radio which is outside of the bathroom, or a recording outside of the bathroom, is no problem. [Source: Is it permissible to listen to the Quran while in the bathroom?]
…….
Saying Bismillah before eating
'Umar bin Abu Salamah (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ), said to me, "Mention Allah's Name (i.e., say Bismillah before starting eating), eat with your right hand, and eat from what is near you."
[Al-Bukhari and Muslim, Riyad Us-Saliheen 727]
'Aishah (May Allah be pleased with her) reported:
Messenger of Allah (ﷺ) said, "When any of you wants to eat, he should mention the Name of Allah in the beginning, (i.e., say Bismillah). If he forgets to do it in the beginning, he should say Bismillah awwalahu wa akhirahu (I begin with the Name of Allah at the beginning and at the end)."
[At-Tirmidhi and Abu Dawud, Riyad as-Salihin 728, Jami` at-Tirmidhi 1858(Sahih by Imam Al-Albani), Sunan Ibn Majah 3264(Sahih)].
…….
أعوذ بالله من الشيطان الرجيم(I seek refuge with Allah from Satan, the accursed) saying when one gets Angry
The Prophet (peace and blessings of Allah be upon him) said: "If a man gets angry and says, ‘I seek refuge with Allah,’ his anger will go away." (Sahih al-Jami’ al-Saghir, no. 695)
The Messenger of Allah (peace and blessings of Allah be upon him) said: "If any of you becomes angry, let him keep silent." (Reported by Imam Ahmad, al-Musnad, 1/329; see also Sahih al-Jami’, 693, 4027)
The Messenger of Allah (peace and blessings of Allah be upon him) said: "If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down."
…….
Saying Bismillah Before Pouring Hot Water | Allamah Shaykh Salih Al Fawzan
Question: "Virtuous Shaykh , may Allah grant you succéss. Some
people, before pouring hot water for example, say 'Bismillah' and mention that I fear pouring it upon the jin lest they harm me."Is this statement correct?
Shaykh Salih Al-Fawzan said: "Yes, do not throw anything heavy or hot water without
mentioning the name of Allah, so that the jinn can move away.
They move away from being harmed. If you mention the name of Allah,
they will run away and they stay away from being harmed.
However if you do not mention the name of Allah, and you affected them, then they will overpower you and take revenge from you.Na'm"
AR-RISAALAH PUBLICATIONS
Translated by:Abü Muhsinah Mubärak
Source: Saying Bismillāh Before Pouring Hot Water | Shaykh Ṣāliḥ Fawzān Al-Fawzān حفظه الله.
[2] Quran Chapter 1 Surah Fatihah Verse 2: All the praises and thanks be to Allâh, the Lord of the ‘Âlamîn (mankind, jinn and all that exists).[Dr Muhsin Khan & Muhammad Taqiuddin Al-Hilali English Translation + Summarized & Detail Tafseer(commentary) of Quran from At-Jarir At-Tabari, Ibn Katheer & Kurtubi]
Best English Translation Quran by Scholar
Dr Muhsin Khan & Muhammad Taqiyuddin Al Hilali Best Translation for English Reader
The Ruling on Learning English | Shaykh Al Uthaymeen
"As for learning a language other than Arabic then it is not prohibited. Rather, it may even be compulsory if it is the only way to call a non-Arabic speaker to Islam. Meaning that we are unable to call him to Islam unless we learn his language in order to be able to communicate with him….continue”.[Listen to Full Speech here in English]
[3] Allah said Muhammad (صلى الله عليه وسلم) is the Messenger of Allâh. In Quran Al Fath 48 Verse 29
Allah Said in Quran Surah Al Ahzab 33 Verse 40 that “Muhammad is the Messenger of Allâh and the last (end) of the Prophets.”
Similarly, Prophet Muhammad peace be upon him himself said in an authentic sunnah Sahih al-Bukhari 3535 & Jami` at-Tirmidhi(sahih) 2219 that “I am the last of the Prophets, there is no Prophet after me”
Question: Qadiani(a kafir sect who believe that Mirza Ghulam Qadiyani is a prophet & prophet Muhammad is not the last prophet)
They quote the hadith to confuse & raise doubt among laymen muslims, that "Mother Ayesha (PBUH ) “Say that He (MUHAMMAD (PBUH)) is the Seal of the Prophets But do not say that there is no Prophet after him” (Takmilah Majma’ul-Bihar, Page 85, Durri Manthur Volume 5, Under Ayat 33:40) tafsir by Jalaluddin Suyuti. Is this authentic?
Answer:
First: The quote you mentioned from 'Aa'ishah and which As-Suyouti mentioned in Ad-Dharr Al-Manthoor is not authentic and cannot be attributed to 'Aa'ishah, . Ibn Abu Shaybah reported it from Husayn ibn Muhammad, who said "Jareer ibn Hazem narrated to us that 'Aa'ishah said: "Say: 'The last of all Prophets', and don't say: 'There is no prophet after him.'" The inauthenticity of this narration is well known even to the very beginners in the sciences of Hadeeth. This is because they are aware that the chain of narrators for this statement is interrupted and is not from 'Aa'ishah, because Jareer ibn Hazem did not hear directly from 'Aa'ishah. As a matter of fact, he did not even live during her time, as there were decades between the death of 'Aa'ishah and the birth of Jareer ibn Hazem. 'Aa'ishah, may Allah be pleased with her, died on the year 58 or 57 of Hijrah, and the one who allegedly narrated from her (Jareer) died on the year 170 of Hijrah!! He was born in the late 80s of Hijrah. Some mentioned that he was born five years before the death of the Companions Anas ibn Maalik, . It is known that Anas died in the year 91 or 92 of Hijrah.
Second: If we suppose, for the sake of argument, that the narration from 'Aa'ishah was authentic, then it would mean that 'Eesa the son of Maryam, may Allah exalt his mention, is a Prophet and he will descend at the end of time, so don't say: "There is no Prophet after him", because he ('Eesa) will descend after him, but Allah will not send a Prophet to mankind with a new revelation after him.
The statement is meant to restrict the phrase: "The last of all Prophets" without appending the words "no Prophet after him." One thing that confirms this is that when As-Suyooti mentioned the statement of 'Aa'ishah, he immediately mentioned afterwards the statement of Al-Mugheerah ibn Abu Shu'bah, which was also reported by Ibn Abu Shaybah, that a man who was in presence of Al-Mugheerah, said: "Muhammad is the last of all Prophets, and there will be no Prophet after him." Al-Mugheerah, hearing this, said to him: "It would have sufficed if you said: 'The last of all Prophets', because we were told that 'Eesa, may Allah exalt his mention, will come. Once he comes, he would have been before him (he was sent before the time of the Prophet ) and will come after him (as well)."
Al-Aloosi said in Rooh Al-Bayan: "As for the statement of 'Aa'ishah, "but do not say that there is no Prophet after Muhammad”, the reason she would have said that, Allah Knows best, is lest some people would think that the narrations of the descent of 'Eesa the son of Maryam at the end of time were revoked.
The fact of the mater, is that there will be no Prophet after the Messenger of Allah because even though 'Eesa will descend after him, he was there before him, and continues to be alive after him until the time when he descends. However, he will follow the Sharee'ah (legislations) of the Prophet Muhammad (i.e., will not come with a new Sharee'ah)."
End of speech about qadiani confusion
[4] Belief In The Angels
The Angels are a matter of the unseen. They are created by Allah and they worship Him. They have no attributes that qualify them to be gods or lords. Allah created them from light, and He bestowed on them the bounty of obeying Him at all times. He gave them the power to carry and implement His orders, “And those who are near Him (the angels) are not too proud to worship Him, nor are they weary (of His worship). They glorify His praises night and day, (and) they never slacken (to do so).” [21:19-20]. They are so numerous that only Allah can count their numbers. Anas (radiyallaahu anhu) said, while narrating the story of the Prophet’s (sallallaahu alaihi wa-sallam) ascension to heaven, that Al-Bait Al-Ma’amoor (the House in heaven that is always inhabited. It is, for the inhabitants of heaven, like the Kaa’bah for the people of earth) was raised for the Prophet (sallallaahu alaihi wa-sallam) in heaven so he can see it. Each day, seventy thousand Angels pray in this House, and when they exit from it, they will never get back into it (this shows how numerous the angels are).[Saheeh al-Bukharee and Saheeh Muslim]
Belief In The Angels Has three Parts
1. Belief in their existence.
Belief in what we were told
of their names, such as Jibreel, and also belief in other angels whom we were not informed of their
names.
2. Belief in what we were told of their attributes. The example to this is the description of Jibreel. The Prophet (sallallaahu alaihi wa-sallam) told us that he saw Jibreel in the shape that Allah created him, having six hundred wings and larger than the horizon. The angels may change their shapes, by the order of Allah. They may take the shape of men. Allah sent Jibreel to Maryam (Mary) and he came to her in the shape of a man. He was also sent to Prophet Muhammad (sallallaahu alaihi wa-sallam), while he was sitting down with his companions, in the shape of a man, wearing very white clothes with very dark hair, a stranger to the companions, yet no evidence of traveling was apparent on him. He sat next to the Prophet and laid his knees next to the Prophet’s knees and put his hands on the Prophet’s thighs. He asked the Prophet about Islam, Iman, Ih’san (excellence in the religion) and the Last Hour and its signs. The Prophet (sallallaahu alaihi wa-sallam) answered him. Then, Jibreel left. The Prophet (sallallaahu alaihi wa-sallam) said to his companions, “This was Jibreel, He came to you to teach you your religion.” [Saheeh Muslim popularly known as the HADEETH of JIBREEL]
Also, Allah sent the angels to Ibrahim (Abraham) and Lut in the shape of men.
Belief in the tasks that they perform, by the order of Allah. They praise Allah and worship him at all times without the slightest boredom or fatigue. Some angels may have special tasks to fulfill, a few have been mentioned below;
Jibreel is the honorable angel, whom Allah sends down with revelation to the Prophets and Messengers. Mikaeel is the angel who is controlling rain and Vegetation by the order of Allah. Israfeel is the angel who must blow in the Horn when the Hour (Last Day) has started and when it is time to resurrect the dead. An angel is the keeper and supervisor of Hell. The Angel of death captures the souls at death. There are angels who supervise fetuses in the wombs. When a fetus is four months old, Allah sends down an angel and orders him to record the fetus’s sustenance, maximum age, deeds and if miserable (destined to Hell) or happy (destined to Paradise). There are angels who record deeds of mankind. They have a record of everyone’s deeds. There are two angels for each person, one to the right and the other to the left. There are other angels who question the dead when they are in their graves. Two angels come to all dead persons and ask each one of them about the Lord he worshipped, the religion he followed and the Messenger he obeyed.
Benefits of Believing In The Angels
1. Knowing Allah’s Might, Strength and Power. All the strength of creation is a
sign of the Strength of the Creator.
2. Thanking Allah because He takes care of mankind. He appointed angels to protect
them, record their deeds and other beneficial tasks.
3. Loving the angels because they are true worshippers of Allah.
Some misguided people reject that the angels exist in a physical form. They claim that the angels are the potential for good that creation possesses. This is a direct rejection to the Book of Allah, the Sunnah of His Messenger (sallallaahu alaihi wa-sallam) and the Ijmaa’ (consensus) of Muslims. Allah said, what translated means: “All the praises and thanks be to Allah, the (Only) Originator of the heavens and the earth, Who made the Angels messengers with wings, two or three or four).” [35:1], “And if you could see when the angels take away the souls of those who disbelieve (at death), they smite their faces and their backs.” [8:50], “And if you could but see when the unjust (disbelievers) are in the agonies of death, while the angels are stretching forth their hands (saying): “Deliver your souls.” [6:93], “Until when fear is banished from their (the angels’) hearts, they (the angels) say: “What is that your Lord has said?” They say: “The Truth. “And He is the Most High, the Most Great” [34:23] and, “And angels shall enter unto them from every gate (saying): ‘Peace be upon you for that you preserved in patience! Excellent indeed is the final Home (Paradise).” [13:23-24].
The Messenger of Allah (sallallaahu alaihi wa-sallam) said, what translated means, “When Allah likes a slave, He calls on Jibreel, saying: ‘Allah loves so and so (person), therefore, love him.’ Then, Gibreal loves him. Afterwards, Jibreel calls on the inhabitants of heaven, saying: ‘Allah loves so and so (person), therefore, love him.’ Then, the people of heaven love him. Afterwards acceptance (among the community of believers) will be granted for him in earth.”[3] and, “When the day of Friday comes, there stand angels at each of the Masjid’s doors. They record the first then the next (one to come to the Masjid). When the Imam sits down (waiting for the call to prayer to end so he can start the speech), they close the books and they come to listen to the Thikr (the remembrance of Allah contained in the Friday speech).” [Saheeh al-Bukharee]
The above texts are clear in their meaning that the angels have physical forms and are not a state of the mind, as the misguided claim. The true meaning of these texts, which states that the angels exist in a physical form, is accepted by the entire Ummah. - source: Explaining The Fundamentals Of Faith : Shaykh ibn Uthaymeen – AbdurRahman.Org , From the book Explaining The Fundamentals Of Faith by Shaykh ibn Uthaymeen chapter 4: Belief in the Angels
[5] Allâh sends His Salât (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad صلى الله عليه وسلم), and also His angels (ask Allâh to bless and forgive him). O you who believe! Send your Salât on (ask Allâh to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with the Islâmic way of greeting (salutation i.e. As-Salâmu ‘Alaikum ).
— Al-Hilali & Khan Surah Al-Ahzab Verse 56
And There are various ways to send blessings and salutations upon the last prophet Muhammad peace be upon him as mentioned in Hadith. Also, we read Salatul Ibrahim in every salah of Tashahud. Whenever you hear the last prophet Name Muhammad you should say (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ) - peace be upon him. And be aware of innovated made up way of sending blessings and salutations on the prophet Muhammad peace be upon him. Consult with the Imam if you hear made-up salam or suspicious kalam(speech) from ahlebidah(innovators) regarding salam on Nabi.
Generally, we keep our mouths shut up during Friday(Jumah) Khutbah but if Imam says Muhammad, we have to say (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ) - peace be upon him loudly & this is exception. Or, if the Imam makes dua on Mimbar, we should say, Ameen! Loudly.
Also there are many hadith reported regarding sending salam and salutation upon prophet Muhammad peace be upon him. Not all of them are authentic and sound. So you should verify it before you believe in it. Most of the time Qubooris(Grave worshippers) and those who call and ask for help and assistance directly from the prophet Muhammad peace be upon him used such type of hadith to try to justify their major shirk and major kufr so be careful.
Increase your salatun-Nabi on Friday
Anas reported: The Messenger of Allah, peace and blessings be upon him, said, “Increase your supplications for me on the day and night of Friday. Whoever blesses me once, Allah will bless him ten times.”
Source: al-Sunan al-Kubrá 5854(Hasan according to Al-Albani)
40 Benefits of Sending Salutations to the Prophet ﷺ | Read by Shaykh Aziz al-Enezy حفظه الله & collected by Allamah Imam Ibne Qayiyam Al-Jaujiyah Rahimahullah Al-Damashqee Al-Hanbali
Point 9: It is a means of intercession of the prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ) - peace be upon him.
Point 10: It is a means of sins being forgiven.
Point 12: It is a means of the slave being close to the prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ) on the day of resurrection.
Point 14: It is a means of fulfilling one’s needs.
Point 17: It is a means of the glad tidings of paradise for the slave before his death.
For a full list of 40 pints go here: 40 Benefits of Sending Salutations to the Prophet ﷺ | Shaykh Aziz al-Enezy حفظه الله
[6] Ahl
Al-Bait (The Prophets Family)
Ahl as-Sunnah should love the
Prophet's family, give them support, and honor the Prophet's will in regard to them, as he said
at Ghadir al-Khum: "I ask you by Allah to take care of my family I ask you by Allah to take care of
my family." (Muslim)
[The Prophet] (peace be upon him) said to his uncle al-Abbas when he complained to him that some men of Quraysh resent Banu Hashim (the Prophet's clan):
"By (Allah) in Whose Hands my soul is! They will never be believers until they love you for the sake of my relationship to you." (Reported by Ahmad Ibn Hanbal and others)
The Prophet (peace be upon him) said:
"Indeed, Allah chose the sons of isma'il, and from them He chose Kinanah, and from Kinanah He chose Quraish, and from Quraish he chose Banu Hashim, and from Banu Hashim He chose me." (Reported by Muslim and Ibn Hanbal)
According to Shia Ahlebayet are Ali, Hasan, Hussain, Fatimah but no prophet wives. According to us, Wives of the prophet Muhammad peace be upon him are also Ahlebayat. They(Shia group) don’t follow Abu Bakr, Umar & other Shahaba & they restrict themselves only to selected Ahlebayt.
But according to us, we love & follow both Sahabas and Ahlubayat. It’s like christianity, if you want to love Jesus(Isha) peace be upon him, you have to hate prophet Muhammad but what do we say, we love both of them & this is the Ummah of last prophet Muhammad peace be upon him.There is no salvation without following the last prophet Muhammad peace be upon him & Jesus(Isha) peace be upon him will return as the follower of prophet Muhammad Sharia(law) at the end of major sign of day of judgement to kill Anti-Christ(Ad-Dajjal).
[7] The Sahaba, or Companions of the Prophet, were the followers of the Islamic prophet Muhammad peace be upon him who met or saw him during his lifetime & died as Muslims:
We hold that, the best of Mankind, after the Prophets and the Messengers (عليهم الصّلاة و السّلام), are the Companions of the Prophet Muhammad (صلّ الله عليه و سلّم), due to his saying:
“The best of Mankind is my generation, then those who come after them, then those who come after them.”
We hold that, the most excellent of these Companions are (in the following order);
Then ten who were promised Jannah:
Then, the remainder of the ten who were promised Jannah. And this is in accordance with the Hadeeth of Allāh’s Messenger (صلّ الله عليه و سلّم). So, the best of all of the Companions, then they are the following ten;
These were the ten, who the Prophet (صلّ الله عليه و سلّم) named in his lifetime and in their lifetime, whilst they were alive. He said that all of them had been given the glad tidings of paradise. So, he (صلّ الله عليه و سلّم) said:
“Abu Bakr is in Jannah, `Umar is in Jannah, `Uthman is in Jannah, `Alee is in Jannah, Az-Zubayr is in Jannah [up until he mentioned the ten…]”
We free ourselves from the Raafidah–Shi`ah, and we warn against them, due to their numerous heresies, and due to their hatred, and their cursing of the Companions of Allāh’s Messenger (صلّ الله عليه و سلّم)
The Messenger of Allāh (صلّ الله عليه و سلّم) said:
“Do not curse my Companions, for by the One in whose Hand is my soul, if you were to spend the like of the mount of `Uhud in gold, it would not equate to even a handful of one of them, and not even half a handful.”
And he (صلّ الله عليه و سلّم) said:
“The curse of Allāh is upon the one who curses my Companions.”
And there occurs in another narration, where the Prophet (صلّ الله عليه و سلّم) was asked, “Who are the best of mankind?”. The Prophet (صلّ الله عليه و سلّم) said:
“I am, and those alongside me (i.e. the Companions). Then those who follow their path, then those who follow their path.”
The Raawee (narrator) of the Hadeeth – “The best of you, is my generation…” (mentioned previously) – said, “I don’t recall – if the Prophet (صلّ الله عليه و سلّم) mentioned two generations, after his generation or three generations”, meaning – with regards to the best of mankind, then did the Prophet (صلّ الله عليه و سلّم) mention, ‘The generation that came after, and the one that came after‘ only, or did he add to that, another generation. So, did the Messenger of Allāh mention the first 4 generations as being the best of mankind, or only the first 3?
Regardless, what is important here is that these three generations at the least, and maybe the fourth, they are known as Al-Quroon al-Mufaddalah (The most virtuous of generations), and this is based on the aforementioned Hadeeth of the Prophet (صلّ الله عليه و سلّم). So, the best of all of the generations, are those three generations, and the best of those three generations, is the generation of the Companions of the Messenger (صلّ الله عليه و سلّم) – those who accompanied him. And there is a reason, as to why are we focusing upon the Companions?
Allāh (سبحانه و تعالى) praised them, i.e. the Companions, in His book – in the Qur’aan. Allāh praised them, and extolled them (رضي الله عنهم). And, Allāh (سبحانه و تعالى) mentioned:
“And the first to embrace Islam, of the Muhajirun and the Ansar and also those who followed them exactly. Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow, to dwell therein forever. That is the supreme success.” – (9:100)
And likewise, Allāh (سبحانه و تعالى) mentions:
“And there is also a share in this booty for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him – and their helping Allah’s Religion and His Messenger. Such are indeed the truthful.” – (59:8)
So, Allāh (سبحانه و تعالى) extolled them, and He praised them in both of these Aayaat that have been mentioned above – because, they are Saadiqoon, i.e. the truthful ones. Allāh mentions, “Such are indeed the truthful.” And, Allāh (سبحانه و تعالى) assigned ‘Sidq‘ – this is an affirmation of truthfulness for them (Companions), with certainty and surety. Allāh actually called them, “Such are indeed the truthful.”
And, Allāh (سبحانه و تعالى) said about the Ansaar – those Companions of Allāh’s Messenger (صلّ الله عليه و سلّم), who were living in Madeenah already, and they embraced Islaam while living there so, Allāh mentions regarding them:
“And those who, before them, had homes in Al-Madinah and had adopted the Faith – they love those who emigrate to them, and have no jealousy in their breasts for that which they have been given of the booty, and give the emigrants preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.” – (59:9)
This Aayah, is a praise from Allāh, for the Ansaar. And, it is an extolling of them. Allāh (سبحانه و تعالى) made mention, of their praiseworthy characteristics, and Allāh (سبحانه و تعالى) affirmed for them, Al-Falaah, that they are the ones who will be successful.
And, Allāh (سبحانه و تعالى) said regarding those who come after them, from the generations after the Companions, the Muslims and the Believers, up until the day of Judgment then regarding them, Allāh stated:
“And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.” – (59:10)
So this is what the believers say, i.e. to forgive the Sahaabah. As for the Zanaadiqah (heretics), the innovators and the deviants, then they will not make this Du`aa for the Sahaabah. The believers will make this Du`aa, as `Aa’ishah (رضي الله عنها) has said, “We were commanded to make Du`aa for the Sahaabah”, and then, she quoted the Aayah above. Imam Bukhari collected this narration from `Aa’ishah (رضي الله عنها).
In this Aayah alone, my brothers and sisters, there is the obligation that is upon us, with regards to the Sahaabah. That we are to make Du`aa for them and this is from our Deen. We seek from Allāh, forgiveness for them. We affirm the fact that they preceded us in Eemaan, because Allāh (سبحانه و تعالى) said that we are to say, “Our Lord! Forgive us and our brethren who have preceded us in Faith“. Allāh has affirmed Eemaan for the Sahaabah (رضي الله عنهم). So we affirm for them that which Allāh has affirmed for them of Eemaan. And we ask Allāh (سبحانه و تعالى) in our supplications to purify our hearts from rancor and hatred towards them “and put not in our hearts any hatred against those who have believed.” It is impossible that a believer should harbour hatred, malice or hostility towards the Sahaabah (رضي الله عنهم)! This Aayah is a praise of the Sahaabah, and an explanation with regards to that which is due to them from those who came after them. Since we came after them, what are we to do? And what is our duty to the Sahaabah? Then this is our duty to the Sahaabah.
In a Hadeeth collected by Bukhari and Muslim, from Abu Sa`eed al-Khudri and likewise from Abu Hurairah (رضب الله عنهما), the Prophet (صلّ الله عليه و سلّم) said: “Do not curse my Companions. For, by the One, in whose my hand is my soul, if you were to spend in charity the likes of the mount of Uhud in gold, it would not equate to even a handful of one of them, and not even half a handful.”
So this is the Sahaabah (رضي الله عنهم), in their virtue. Shaykh Fawzaan said, “If a person was to give a mountain of gold in charity, sincerely from his heart, and all of it was given in the cause of Allāh in charity, then it would not achieve in reward even a handful or even half a handful of food that the Sahaabah gave, never-mind gold! And a mountain of gold given by other than them does not equal even to half a handful that is given by them, of food”. This is the Sahaabah (رضي الله عنهم). And, this is by way of their virtue, and their station. Shaykh Fawzaan mentions, “from the increase in reward in terms of it being multiplied by amounts – then, it is in accordance with the nobility, and the excellence of the one who is doing the action.” So when Allāh (سبحانه و تعالى) multiplies the reward for a person, then it is connected to the excellence of the person himself, and this Hadeeth is a proof of that. So, the excellence of the Sahaabah, and their proximity to the Prophet (صلّ الله عليه و سلّم), and the generation that they lived in, and the sacrifice that they gave in their time – in and of itself, multiplied their reward to such a degree, that a mountain of gold can be given by any other than them, and that would not equate to a handful or half a handful of that which the Sahaabah gave.
The Raafidah, Khawaarij & Naasibah:
The enemies of Islaam, and the enemies of the Sahaabah (رضي الله عنهم), and the antagonists – then, they are three groups;
The Raafidah (Rawaafid or Shi`ah) – They are the worst of these groups. They are the worst of those who attack the Sahaabah. May Allāh disfigure them, and may He destroy them! Because, the intent of the Raafidah, is to attack the religion. They are the ones who openly attack and revile the Sahaabah. They wish to remove the connection between us and Muhammad (صلّ الله عليه و سلّم). The religion did not come to us except by way of the Sahaabah. So, in their eyes, i.e. in the eyes of the Raafidah, they say that the speech of the Sahaabah (رضي الله عنهم) cannot be relied upon. Therefore, they wish to attack the religion itself. And in reality, this exactly is their intent – i.e. to destroy the foundations of Islaam.
The Khawaarij – They are those, who rebel against the Muslim rulers. And they are the ones, who rebelled against `Alee and the Sahaabah. They declare those who commit major sins to be unbelievers. That which carried them to this enmity towards `Alee, Ibn `Abbaas, and the rest of the Sahaabah was their harshness, and their excessiveness, and them going to the extremes and overboard in the religion. The intent of the Khawaarij, in reality, was not to attack the religion. Rather, they went overboard, and went to extremes. But their action was not based upon an intent, of destroying the religion. In fact, they claimed that they were spreading and defending the religion! So, they did what they did, in essence, because they claimed that it was in defense of the religion. Nevertheless, they went to extremes, and they are misguided, and they are the enemies of the Sunnah.
The Naasibah (or Nawaasib) – They started attacking the Sahaabah (رضي الله عنهم), due to their political goals, similar to the Khawaarij. They singled out `Alee (رضي الله عنه), and attacked his Khilaafah. They attacked the family of the Prophet (صلّ الله عليه و سلّم), and the family of `Alee (رضي الله عنه), because of their desire for leadership, and for political gains. They claimed that `Alee (رضي الله عنه) was not suitable for leadership. But the intent of the Naasibah was not to attack the religion – though they are misguided and are likewise, the enemies of the Sunnah.
[8] Worship Allah until Death comes to you
(And worship your Lord until the certainty comes to you) (Quaran 15: 99)
Al-Bukhari said: “Salim said, (This means) death.”’ This Salim is Salim bin Abdullah bin Umar.
Ibn Jarir also recorded from Salim bin Abdullah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the Yaqin comes to you.) He said, “Death.”
It is reported in the Sahih from Umm Al-Ala’- one of the women of the Ansar – that when the Messenger of Allah entered upon Uthman bin Mazun after he had died, Umm Al-Ala’ said, “May the mercy of Allah be upon you, Abu As-Saib. My testimony over you is that Allah has honored you.”
The Messenger of Allah said,
(How do you know that Allah has honored him)
I said, “May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else”
He said,
(As far as he is concerned, the death has come to him, and I hope for good for him.)
This is evidence that the meaning of this Ayah, (وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ) (And worship your Lord until the certainty comes to you.) is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability.
It was reported in Sahih Al-Bukhari from Imran bin Husayn that the Messenger of Allah said:
(Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.)
[ source: 🔗“And Worship your Lord until the Certainty comes to you” – Tafseer Ibn Katheer – AbdurRahman.Org ]
Narrated Anas:
A man asked the Prophet (ﷺ) about the Hour (i.e. Day of Judgment) saying, "When will the Hour be?" The Prophet (ﷺ) said, "What have you prepared for it?" The man said, "Nothing, except that I love Allah and His Apostle." The Prophet (ﷺ) said, "You will be with those whom you love." We had never been so glad as we were on hearing that saying of the Prophet (i.e., "You will be with those whom you love.") Therefore, I love the Prophet, Abu Bakr and `Umar, and I hope that I will be with them because of my love for them though my deeds are not similar to theirs. - Sahih al-Bukhari 3688, Sahih al-Bukhari 6171
When the last Hour will come?
They ask you about the Hour (Day of Resurrection): "When will be its appointed time?" Say: "The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden." They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allâh (Alone), but most of mankind know not."1
— Al-Hilali & Khan: Quran Surah Al-Araf 71 verse 187
Nobody knows exactly when the hour will come but there are major and minor signs that will appear. Allah revealed major & minor signs upon the tongue of the last prophet Muhammad peace be upon him.
Current Major Scholars Al-Allamah SHaykh Salih AL Fawzan mention some powerful points regarding last Hour see below sources:
Are We In The End Of Times? | Shaykh Salih Al Fawzan - YouTube
Sign of The Last Days Happening Now | Shaykh Salih Al Fawzan
Sign of the End of Times | Shaykh Salih al-Fawzan
The Jews assembling in Palestine is a sign of the Day of Judgment - By Shaykh Salih Al-Fawzān
An Increase in Earthquakes is a Sign of The End of Times | Shaykh Salih Al Fawzan
A: Major Signs of the last hour
The major portents of the Hour are those which were mentioned by the Prophet (peace and blessings of Allah be upon him) in the hadith of Hudhayfah ibn Asid, and there are ten signs:
1. the Dajjal ;
2. the descent of ‘Isa ibn Maryam (Jesus son of Mary);
3. Yajuj and Majuj (Gog and Magog) ;
4. three landslides, one in the east,
5. one in the west
6. and one in the Arabian Peninsula;
7. the smoke;
8. the rising of the sun from its place of setting;
9. the Beast;
10. and the fire which will drive the people to their place of gathering.
Our Father Allamah(Highly Learned Scholar) Shaykh Salih Al Fawzan rahimahullah said:
An increase in Al Zalaazil (earthquakes), which is plural for Zilzaal - and Allah's Refuge is sought - it is [described as] the shaking of the earth.
Allah has made the earth a resting place, firm, and stabilised it with mountains, so that people can live on its surface.
In the End of Times, the earth will become increasingly agitated, as well as earthquakes which will destroy many lands.
As you see occurring now and hear about, in which much of the creation and many lands are destroyed in.
And these are punishments. Allah brings them forth over his slaves when they become corrupted in the End of Times, Allah brings forth punishments over them.
So, from one angle they are a punishment and from [ another] angle they are a reminder - a reminder for the people of faith to wake up and repent to Allah The All Mighty and Majestic.
And it's not to be said that these are natural occurrences, as the people who gather in sittings and ignorant people say.
They say: "These are natural occurrences and don't mean anything; they don't mean anything and are simply natural occurrences which pass by."
No, they are not natural occurrences. Why didn't these "natural occurrences" take place in the past [this frequently]? Due to the fact that the people were righteous and steadfast.
This has only occurred in the End of Times as a warning and caution for the people to take heed from.
End of Speech - [Source : An Increase in Earthquakes is a Sign of The End of Times | Shaykh Salih Al Fawzan]
Narrated Abu Huraira: The Prophet (ﷺ) said, "The Hour (Last Day) will not be established until (religious) knowledge will be taken away (by the death of religious learned men), earthquakes will be very frequent, time will pass quickly, afflictions will appear, murders will increase and money will overflow amongst you." (See Hadith No. 85 Vol 1).
حَدَّثَنَا أَبُو الْيَمَانِ، قَالَ أَخْبَرَنَا شُعَيْبٌ، قَالَ أَخْبَرَنَا أَبُو الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " لاَ تَقُومُ السَّاعَةُ حَتَّى يُقْبَضَ الْعِلْمُ، وَتَكْثُرَ الزَّلاَزِلُ، وَيَتَقَارَبَ الزَّمَانُ، وَتَظْهَرَ الْفِتَنُ، وَيَكْثُرَ الْهَرْجُ ـ وَهْوَ الْقَتْلُ الْقَتْلُ ـ حَتَّى يَكْثُرَ فِيكُمُ الْمَالُ فَيَفِيضُ ".
Sahih al-Bukhari 1036
Chapter 27: Earthquakes and (other) signs (of the Day of Judgement), Book 15: Invoking Allah for Rain (Istisqaa)
Narrated AbuMusa:
The Prophet (ﷺ) said: This people of mine is one to which mercy is shown. It will have no punishment in the next world, but its punishment in this world will be trials, earthquakes and being killed.
Sunan Abi Dawud 4278
Chapter 1585: Hope Of Forgiveness For Murder, Book 37: Trials and Fierce Battles (Kitab Al-Fitan Wa Al-Malahim)
Grade: Sahih (Al-Albani)
Narrated Ibn `Umar: (The Prophet) said, "O Allah! Bless our Sham and our Yemen." People said, "Our Najd as well." The Prophet again said, "O Allah! Bless our Sham and Yemen." They said again, "Our Najd(Does The Ḥadīth About The Devil’s Horns Coming From Al-Najd Refer To Iraq or Modern Day Najd in Saudi Arabia) as well." On that the Prophet (ﷺ) said, "There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan."
Sahih al-Bukhari 1037
Chapter 27: Earthquakes and (other) signs (of the Day of Judgement), Book 15: Invoking Allah for Rain (Istisqaa)
Narrated Anas bin Malik: The Prophet (ﷺ) said, "There will be no town which Ad-Dajjal will not enter except Mecca and Medina, and there will be no entrance (road) (of both Mecca and Medina) but the angels will be standing in rows guarding it against him, and then Medina will shake with its inhabitants thrice (i.e. three earthquakes will take place) and Allah will expel all the non-believers and the hypocrites from it."
Sahih al-Bukhari 1881
Chapter 9: Ad-Dajjal will not be able to enter Al-Madina, Book 29: Virtues of Madinah
Narrated Ibn 'Umar: that the Messenger of Allah (ﷺ) said: "O Allah bless us in our Sham! O Allah bless us in our Yemen." They said: "And in our Najd" He said: "O Allah bless us in our Sham and bless us in our Yemen." They said: "And in our Najd(Does The Ḥadīth About The Devil’s Horns Coming From Al-Najd Refer To Iraq or Modern Day Najd in Saudi Arabia) " He said: "Earthquakes are there, and tribulations are there." Or he said: "The horn of Shaitan comes from there."
Jami` at-Tirmidhi 3953
Chapter 75: About The Virtue Of Ash-Sham And Yemen, Book 49: Chapters on Virtues
Grade: Sahih (Darussalam)
Narrated Anas ibn Malik:
The Prophet (ﷺ) said: The people will establish cities, Anas, and one of them will be called al-Basrah or al-Busayrah. If you should pass by it or enter it, avoid its salt-marshes, its Kall, its market, and the gate of its commanders, and keep to its environs, for the earth will swallow some people up, pelting rain will fall and earthquakes will take place in it, and there will be people who will spend the night in it and become apes and swine in the morning.
Sunan Abi Dawud 4307
Chapter 1596: On The Mention Of Al-Basrah, Book 39: Battles (Kitab Al-Malahim)
Grade: Sahih (Al-Albani)
Narrated Ibn `Umar: The Prophet (ﷺ) said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet (ﷺ) said, "There (in Najd) (Does The Ḥadīth About The Devil’s Horns Coming From Al-Najd Refer To Iraq or Modern Day Najd in Saudi Arabia) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan."
Sahih al-Bukhari 7094
Chapter 16: “Al-Fitnah will appear from the east.”, Book 92: Afflictions and the End of the World
Narrated Abdullah ibn Hawalah al-Azdi:
The Messenger of Allah (ﷺ) sent us on foot to get spoil, but we returned without getting any. When he saw the signs of distress on our faces, he stood up on our faces and said: O Allah, do not put them under my care, for I would be too weak to care for them; do not put them in care of themselves, for they would be incapable of that, and do not put them in the care of men, for they would choose the best things for themselves. He then placed his hand on my head and said: Ibn Hawalah, when you see the caliphate has settled in the holy land, earthquakes, sorrows and serious matters will have drawn near and on that day the Last Hour will be nearer to mankind than this hand of mine is to your head.
Abu Dawud said: 'Abd Allah b. Hawalah belongs to Hims.
Sunan Abi Dawud 2535
Chapter 884: Regarding A Person Going To Battle, Seeking Reward And Spoils Of War, Book 15: Jihad (Kitab Al-Jihad)
Grade: Sahih (Al-Albani)
Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "The Hour will not be established (1) till two big groups fight each other whereupon there will be a great number of casualties on both sides and they will be following one and the same religious doctrine, (2) till about thirty Dajjals (liars) appear, and each one of them will claim that he is Allah's Messenger (ﷺ), (3) till the religious knowledge is taken away (by the death of Religious scholars) (4) earthquakes will increase in number (5) time will pass quickly, (6) afflictions will appear, (7) Al-Harj, (i.e., killing) will increase, (8) till wealth will be in abundance ---- so abundant that a wealthy person will worry lest nobody should accept his Zakat, and whenever he will present it to someone, that person (to whom it will be offered) will say, 'I am not in need of it, (9) till the people compete with one another in constructing high buildings, (10) till a man when passing by a grave of someone will say, 'Would that I were in his place (11) and till the sun rises from the West.
So when the sun will rise and the people will see it (rising from the West) they will all believe (embrace Islam) but that will be the time when: (As Allah said,) 'No good will it do to a soul to believe then, if it believed not before, nor earned good (by deeds of righteousness) through its Faith.' (6.158) And the Hour will be established while two men spreading a garment in front of them but they will not be able to sell it, nor fold it up; and the Hour will be established when a man has milked his she-camel and has taken away the milk but he will not be able to drink it; and the Hour will be established before a man repairing a tank (for his livestock) is able to water (his animals) in it; and the Hour will be established when a person has raised a morsel (of food) to his mouth but will not be able to eat it."
Sahih al-Bukhari 7121
Chapter 25: Chapter, Book 92: Afflictions and the End of the World
Many of the lying Ṣūfīs, Shias & people of desires have utilized the aḥādīth pertaining to Najd as an evidence against the daʿwah of Shaykh al-Islām Muḥammad ibn ʿAbd al-Wahhāb (d. AH 1206) – raḥimahullāh. And they use it to this day to fight Ahl al-Sunnah. However, if they only knew that this ḥadīth is in fact an evidence against them, not an evidence in their favour.
Who is Shaykh Hasan As-Somali? Shaykh Hasan As Somali is a well grounded student of knowledge & Teacher at Masjid as-Sunnah an-Nabawiyyah, located in 4944 Germantown Ave, Philadelphia, PA 19144, United States. He studied under the Yemeni Allamah Shaykh Muqbil Rahimahullah in Yemen, Damaajh.He is very well known in salafi publication network.Through him Many Non Muslim accepted Islam & many muslims from different sects rectified their correct Iman(Aqeedah). Listen here for more: Hasan as-Somali & His Studying with Shaykh Muqbil, Who is Hasan as-Somali? - Hasan as-Somali - Salafi Audio UNLIMITED,
The questioner is referring to the ḥadīth of the Prophet ﷺ which is muttafaqun ʿalayhi, where he said, on the authority of Ibn ‘Umar (رضى الله عنه):
عن ابن عمر قال: قال: اللهم بارك لنا في شامنا، وفي يمننا قال: قالوا: وفي نجدنا؟ قال: قال: اللهم بارك لنا في شامنا وفي يمننا قال: قالوا: وفي نجدنا؟ قال: قال: هناك الزلازل والفتن، وبها يطلع قرن الشيطان
“O Allāh! Bless our Shām and our Yemen.’ And the people said, ‘And in our Najd?’ He said, ‘O Allāh! Bless our Shām and our Yemen.’ And the people said, ‘And in our Najd?’ He said, ‘There will appear earthquakes and tribulations, and from there will come the horn of the devil.” [Saḥīḥ Bukhārī 1037]
We have to understand Al-Najd in this ḥadīth based upon the other authentic aḥādīth that exist. Obviously, the logistic location, is what was considered Al-Najd from Madīnah at that time. If we look in versions of this ḥadīth, there is an authentic ḥadīth that clearly mentions that the prophet ﷺ said, on the authority of Ibn ʿAbbās (رضى الله عنه):
اللهم بارك لنا في شامنا ويمننا. فقال رجل من القوم يا نبي الله وفي عراقنا . قال : إن بها قرن الشيطان
“O Allāh! Bless our Shām and our Yemen. A man from the people said, “O Messenger of Allāh! And our ‘Iraq?” He said, “Indeed there is the horn of the devil….” [At-Tabarani 1204]
This mentions ‘Iraq specifically, and this ḥadīth is authentic. So, we see that Al-Najd is referring to ʿIraq and the surrounding areas. This was also mentioned by Al-Khaṭṭābī (رحمه الله), who was quoted and cited by Al-Ḥafiẓ Ibn Ḥajar (رحمه الله) in his classical explanation of Al-Bukhāri, Fatḥul Bārī. Al-Khaṭṭābī (رحمه الله) said, “As for the people of Al-Madinah, their Najd would be Al- ʿIraq and the surrounding areas.”
The reasons the Prophet ﷺ highlighted that many fitan (tribulations and afflictions) will appear from Al-ʿIraq.
For example, the Khawārij appeared from ʿIraq, the Shiīʿah, the Rawāfiḍ, the Bāṭiniyah, the Qadariyah, the Jahmiyah, the Muʿtazilah, and many of the deviant sects appeared from ʿIraq. This does not mean that everyone in ʿIraq is like that. The Prophet ﷺ was referring to the fitan that occurred there because there were also many righteous people from ʿIraq.
We have to be aware of the corrupt interpretation of Al-Najd that is offered by the Ṣūfīs who want to attack the daʿwah of tawḥīd, the call to monotheism of Shaykh al-Islām Al-Mujaddid Muḥammad ibn ʿAbdul Wahhāb (رحمه الله). They twist and distort the meaning and say that Najd in these aḥādīth refers to Saudi Arabia.
Look at the danger of al-hawá – desires.
One of the fundamentals of Ahl Al-Sunnah is what? Our belief is in accordance to the text. Whereas the people of innovation, they have a belief, and then they look to justify it with texts, even if that requires them distorting the meaning of the texts of the Book of Allāh and the sunnah of the Prophet ﷺ because every person of innovation distorts the correct meanings of the texts.
End of Speech [ Source: Does The Ḥadīth About The Devil’s Horns Coming From Al-Najd Refer To Iraq or Modern Day Najd in Saudi Arabia by Shaykh Ḥasan Ṣomālī | Questions & Answers ]
Allamah Muhaddith, Mujaddid Imam Muhammad Nasiruddin Al-Albani said Same thing: “Najd in the hadith refers to Iraq” & he continue to provide explanation based on proofs.
Below are the more sources regarding Najd Hadith:
[ source: 🔗Salafi Publications | Signs Before the Day of Judgement ]
[9] Each chapter contains SECTIONS & each SECTION can have SUB-SECTION depending upon the context.
[10] Sahih al-Bukhari 6689, Muslim (no. 1907), Abū Dāwūd (no. 2201), al- Tirmidhi (no. 1647) and al-Nisa'ī (1/59-60).
[11] Refer to Sharh Sahih Muslim (13/53) of al-Nawawi.
[12] A Collection Of Knowledge And Wisdom (Jami Ul Uloom Wa'l Hikam) - Hadith One by Ibn Rajab al Hanbali
[13] Ḥilyat al-Awliyā’ 7/5
[14] Captured Thoughts, Dars as Sunnah publishers page 409.
Can We Read The Books Of Ibn al-Jawzī? — Shaykh ‘Arafāt ibn Ḥasan
Question: May Alläh bless you.
This questioner says, "I love reading the books of Ibn al-Jawzi."
"Do you recommend doing so? I have heard a lot of criticism about him."
Shaykh Arafat Answer(Shaykh ‘Arafat bin Hassan al-Muhammadi (may Allah preserve him), one of the scholars recommended by Allamah Shaykh ‘Ubayd al-Jaabiree shortly before his passing (may Allah have Mercy on him)) said:
Ibn al-Jawzi was known for his preaching/admonishing; no one disputes that. He was also known for his writings that soften the heart (raqä'iq).
If you read his biography in works such as Siyar Aläm an-Nubalä' by adh-Dhahabi or in other sources that wrote his biography, you will find that they praised him highly in this area related to preaching/admonishing and heart softeners. Adh-Dhahabi even says: "I do not know anyone like him, nor anyone after him (who equals him)." Meaning: in this field and in this regard.
But as you mentioned, you have found criticisms from scholars (against him), and that is something well known.
Indeed, the man was upon the Ashari creed. And at times he would attack Ahlul-hadith, describing them with descriptions that are not good. He would also belittle some scholars if they opposed him or his madhhab. These matters are serious!
Also among the serious issues are the distortions and false interpretations (ta'wil) of Alläh's Attributes found in some of his works—this is dangerous! Therefore, one should be discerning with his books.
If the scholars have identified that a particular book contains dangerous 'Aqidah issues or contains ta'wil, then avoid those books, especially if you are a beginning student of knowledge.
However, regarding a book that scholars praise and say contains nothing problematic regarding 'Aqidah—such as the book being about admonitions (wa'z).. then there is no problem in reading that which relates to admonitions, heart softeners, benefits, and reminders of the Hereafter. No problem in that.
Also among the issues he was criticized for—may Alläh have mercy on him.. is that he was partisan/fanatical toward the Hanbali madhhab.
All of us know that Ibn al-Jawzi authored a book called at-Tahqiq. Then some of the fair-minded Hanbali scholars came to review and refine this book. [The name of the book is:] at-Tahqiq fi Masä'il al-Khiläf.
He would argue in support of the Hanbalis, presenting their proofs. Afterward, Ibn 'Abd al-Hädi—who was one of the students of Shaykh al-lsläm Ibn Taymiyyah, may Alläh have mercy on them all—came.. and revised this work and named it Tanqih at-Tahqiq. Adh-Dhahabi also made revisions to at-Tahqiq and gave it the same title: Tanqih at-Tahqiq.
I will give you an example from Tanqih at-Tahqiq by Ibn 'Abd al-Hädi.
He highlights an instance of fanaticism that can occur among followers of certain madhhabs, and Ibn al-Jawzi was among them. He mentions that he—may Alläh have mercy upon him—weakened a hadith in one place because it went against his madhhab. But in another place—when the same hadith aligned with his madhhab—he used it as evidence. That is what Ibn 'Abd al-Hädi stated. and then said: ' 'Al-Häfi? Abü al-Faraj (i.e. Ibn al-Jawzi) weakened a group (of narrators) in one place because the hadith contradicted his madhhab.." Meaning he would deem the narrators weak because the hadith went against his madhhab, yet he would use them as evidence elsewhere when it supported his madhhab. Undoubtedly, one of the causes of this is fanaticism (ta'asub) toward his madhhab.
He also wrote a book entitled Äfat Ashab al-hadith.
Furthermore, he refuted a scholar named 'Abd al-Mughith al-Hanbali, belittling and humiliating him even going to extremes in demeaning this scholar - who was indeed a scholar.
All of that, as I mentioned, was partly due to his fanaticism toward a certain opinion and his support of the madhhab.
Thus, my advice is that one should read the works of reliable scholars, especially if one is a beginner. Such as Shaykh al-lsläm [Ibn Taymiyyah], Ibn al-Qayyim, and their students, as well as reading the works of our well-known scholars like Ibn Bäz, Ibn 'Uthaymin, al-Albäni, and other major scholars. And the fatäwä of al-Lajnah al-Dä'imah (the Permanent Committee). As well as the explanations and books endorsed by our scholars— because they are trustworthy and upon the creed of Ahl as-Sunnah.
End of Speech - source: Can We Read The Books Of Ibn al-Jawzī? — Shaykh ‘Arafāt ibn Ḥasan
In conclusion: It’s Ok and recommended to read ibn al-Jawzi rahimahullah books which are related to hereafter, death, life & heart softners (this quote I got it from salafi recordings youtube post see here: Post from Salafi Recordings - YouTube), but one should avoid his books related to creed(Aqidah) & those books which scholars don’t recommend especially if you are beginner student of knowledge. Beginner student of knowledge should read the works of reliable scholars, especially if one is a beginner. Such as Shaykh al-lsläm [Ibn Taymiyyah], Ibn al-Qayyim, and their students, as well as reading the works of our well-known scholars like Ibn Bäz, Ibn 'Uthaymin, al-Albäni, and other major scholars. And the fatäwä of al-Lajnah al-Dä'imah (the Permanent Committee). As well as the explanations and books endorsed by our scholars— because they are trustworthy and upon the creed of Ahl as-Sunnah.And, it's OK to call yourself Hanbali,Maliki,Shafi,Hanafi and ascribe their madhab because these are the well established madhahibs of ahlesunnah-wal-jamah as shaykh fawzan mention but one should always be cautious and remember that don't be fanatics towards specific madhabs. I ascribe myself to the Hanbali school of fiqh but when clear cut proof reach out to me then I leave it whether it's related to fiqhl ul-akbar(aqeedah) or fiqh ul furoo(branches of Islam like worship, dealing with people). For example, Allamah Imam Ahmad rahimahullah allowed the Dua made by Tawassul(means of nearness to Allah) through the physical body of the prophet like saying “oh Allah accept my dua because of your prophet status and honor”. But I don't hold this position because major scholars like Imam Albani, Imam bin Baz, Ibn Taymiyah, shaykh Saleh Aly shaykh and from others well grounded student of knowledge like shaykh Abu khadeejah,shaykh Abu iyaad calrified this issue that is is bidah and Imam bin Baz said it is lesser shirk likewise Imam Al Albani dedicated entire book on this issue you can found here: https://salafibookstore.com/product/tawassul-seeking-a-means-of-nearness-to-allah-its-types-and-its-rulings/ Regarding this affair the madhab of Imam Abu Hanifah is correct as Imma Abu Hanifah and his students didn't allowed Tawassul through anyones honor,status.
What is Ashari Iman(Aqeedah)? See here:
Who Praise Shaykh 'Arafaat ibn Hasan Al Muhammadi?
Major Scholars from Jarh wa Ta'deel(Criticism and praise) like Allamah Shaykh Ubayd Al-Jabiri & Allamah Shaykh Rabi ibn Hadee Al-Madkhali.
Source: The Love and Praise of the Scholars of Jarh and T'adeel for Shaykh 'Arafaat ibn Hasan Al Muhammadi, Shaykh Ubayd Advises to Benefit from Sh Abdullah Al-Bukhari & Sh Arafat Al-Muhammadi, Tele Link With Shaykh Ubayd Al Jabiree 20082021 in Conference 2021 - Coping With The Trials of Our Times
Shaykh Arafat al-Muhammadi also mention about Studying Fiqh Without Fanaticism & Blind Following: A Balanced Approach to the Madhhabs because nowadays some student of knowledge overlook Madhab of Ahlesunnah wal-jamah which is madhab(school of fiqh) by Imam Abu Hanifa, Imam Malik, Imam Shafi & Imam Ahmad bin Hanbal. See link below:
Studying Fiqh Without Fanaticism & Blind Following: A Balanced Approach to the Madhhabs - YouTube
Same thing Allamah Shaykh Salih-Al-Fawzan mention regarding categories of people in knowledge
Question:
People who subscribe to knowledge and especially young students look down upon Fiqh-matters and especially the books of the Madhâhib.
Their argument is that they do not consist of evidence. They even look down upon the Ijtihâd of the Imams in this matter. What do you advise in terms of this and the respect for the Imams of the Madhâhib and the importance of the Madhâhib.
There are people today who look down upon them, criticize them and say that they are freed from the Madhâhib and that they take directly from the Qur’ân and Sunnah.
Shaykh al-Fawzân:
It is a deviation. We have said that and clarified it. We said that the one who fulfils the conditions of Ijtihâd does Ijtihâd. He is not allowed to follow blindly. THESE ARE HOWEVER FEW TODAY, IF THEY EVEN EXIST. The more time passes, the more the knowledge disappears. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:
“Allâh does not seize this knowledge by pulling it out from the chests of men. It is seized by the death of the scholars. When there then are no scholar left, the people take the ignorant as leaders who in turn will answer without knowledge and go astray and lead others astray.”
The more time passes, the more the knowledge disappears. It has also been reported that by the end of time, few scholars will exist and many readers [will exist]. Many readers who lack understanding will exist.
It is wrong to ignore the Fiqh-books. Fiqh is the richness of this Ummah. It is a great richness. However, that does not mean that we take everything that is in them to heart. We filter (I.e. right from mistakes). The one who has the capacity filters. He takes that which is strongest according to the evidence.
We said that there are four types of people; 1.an absolute Mujtahid, 2.a Mujtahid within his Madhhab who considers what opinion is the correct one, 3.one who follows blindly and a 4. layman. This fiqh is, as said, a great richness in the hands of the scholars. They study it and take help from it in order to understand the Qur’ân and Sunnah. They take its verdicts and the statements of the Imams that agree with the evidence and leave that which contradicts the evidence.
As for the one who ignores it and says that they shall do a new Ijtihâd… Who is the one who is to make a new Ijtihâd? There is none! It is a deviation. Are you who say that you shall make a new Ijtihâd as the four Imams? Such as Imâm Ahmad and Imâm Mâlik? What does this mean? I wish that they existed. But you don’t have more than the smallest who follows blindly. You have nothing to come with. Don’t destroy yourself. Don’t destroy others. Fear Allâh! It is allowed to blindly follow in necessity. Allâh (ta’âlâ) said:
فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ
“So ask the people of the message if you do not know.” (16:43)
This is a blind following in necessity. It is OBLIGATORY to blindly follow in necessity. It is prohibited to blindly follow in the case of capability.
It is forbidden for the one who is able to make Ijtihâd to blindly follow. In necessity, it is obligatory to blindly follow. It is not fully prohibited to blindly follow and neither is it fully allowed to blindly follow. The matter is thusly detailed. We do not say that you should take to heart everything that exists in Fiqh. We say that you should filter and follow that which is based on evidence. They are after all more knowledgeable than you about proving and the extraction of rulings. You have nothing to come with. You should rely on them and the words of the Fuqahâ’ and look to their evidence. If you are able to consider, do so. If you are not able to, you follow that which is (written) there even if you do not know of the evidence. For this is a necessity. This has to be understood.
There are people who fight the Madhâhib today. Where should the people go? Should they deviate? There is one who has authored a book by the name “Islâm without Madhâhib”. What without Madhâhib? Where should the people go then? Should they go to the ignoramuses? This is a great problem.
End of speech source: The Attack on the Madhahib and the forbidding of Taqlid (blind following) of today – Shaykh al-Fawzan – AbdurRahman.Org
Sometimes you need quick fatwa to act upon it, in this case it becomes wajib to blind follow trusted scholars for example shaykh abukhadija mention in his articles that:
we do not say about every single fatwā for every single person that he must understand the source of the evidence before acting upon the fatwā.
And example: A man divorced his wife and there are several complications in his divorce. Maybe he divorced her with anger, so the scholar may ask which type of anger it was because a man does not divorce his wife when he is pleased with her! He divorces her when he is angry and upset with her. But he may regret what he said because his anger was extreme that caused him to lose control of his thought process or speech. So the ‘ālim will say “Were you angry?” and the man may say, “Yes.” The scholar will then ask which type of anger it was because anger, as Shaykh Ibn Bāz (rahimahullāh) said is of three types. The anger which is a general type of anger which is understandable because a man who divorces his wife is angry and upset with her. Or was it the anger that was like a rage? He was enraged with her and was in control to a degree, but spoke withou thought and control, then this divorce is not counted, meaning that it was the anger that made him divorce her. And the third type of anger is the anger where he did not know what he was saying at all because he was so enraged. Here you can see that anger is of different levels. Then, there may be added complications to this situation — so this man says to the scholar that his wife was menstruating at that time; he says that he cannot remember if it was the second or the third divorce he gave her; and that she cannot remember either; and there were no witnesses. These are real-life scenarios amongst general Muslims — no so much among Salafis, alhamdulillāh. So now the man asks the Shaykh if he is allowed spend the night with her. For this man to understand all of the complexities of what he has asked the ‘ālim would require for him to sit with this scholar for maybe a week, or even longer, and even then he may not understand because there are different opinions and evidences among the scholars.
Shaykh al-Albāni said that in these types of situations the Mufti of this general person is the scholar of Ahlul-Sunnah and Salafiyyah of his land. It is not to be said that taqlīd is absolutely forbidden for him because in certain fatāwā he may have to make taqlīd, otherwise, so what does he do!?
Another case is that a woman is bleeding and her bleeding is prolonged. She cannot tell the difference between istihādah and her menstrual cycle, and she cannot comprehend the complexities. She has read a few ahādīth but they do not make her affair easier in understanding. The bleeding stops and starts and it is connected to some medicine that she has taken. She needs to know whether she should pray the next prayer or not. By the time she understands the answer, a week may have passed, or two weeks, or maybe she never understands the answer because these are issues of complexity. So in that situation she has to make taqlīd of the Scholar.
Source: https://abukhadeejah.com/taqleed-blind-following-four-imams-salafis/
Further more: Shaykh Fawzan mention fatwa(rulings) should be sight from someone whom you trust his knowledge and his Deen.
For more about general and specific fatwa see here: https://youtu.be/O4BqjQqF1ao?si=XSoCrHoOVzKpmgVh
For someone who is confused about fiqh issues question see here: https://youtu.be/XqMoLE5wkyE?si=xnwZ4lF3Uv82sDot
Notice: learning and understanding about the matters of shirk,tawheed or Aqidah(Iman) doesn't comes under quick fatwa. It should be read and understand through major scholars and well grounded student of knowledge to become firm upon it.
[15] A Collection Of Knowledge And Wisdom (Jami Ul Uloom Wa'l Hikam) - Hadith One by Ibn Rajab al Hanbali
[16] A Collection Of Knowledge And Wisdom (Jami Ul Uloom Wa'l Hikam) - Hadith One by Ibn Rajab al Hanbali
[17] Allah said in Surah At-Tahrim[Quran 66:6]:O you who believe! Ward off yourselves and your families against a Fire (Hell)
Allah said in Surah Az-Zumar verse 15 that: So worship what you like besides Him. Say (O Muhammad صلى الله عليه وسلم): "The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!"
Who's Successful According to Allah?
"And whoever is removed away from the Fire(Hell) and admitted to Paradise, he indeed is successful".[Surah Al-Imran Verse 185]
Allah said in Quran "O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever."[Quran Surah Ghafir Verse 39]
And on the Day of Resurrection, our situation will be like Myself! Myself! Myself!
Indeed, Allāh will not change the condition of a people until they change what is in themselves. -[Surah Ar-Ra'd 13:11]
Answer by Teacher Shamshi from UK, London at Speakers Corner:
Shamshi(Teacher at Masjid DarruSunnah) from the UK, London said: "We don't seek knowledge to become a scholar".
One brother asks a question to shamshi at speakers corner, Hyde Park, UK-London: "How can I become a scholar?"
Our teacher Shamshi said:" We don't seek knowledge to become a scholar.
We seek knowledge to remove ignorance from ourselves first.
And He quoted example from two major scholars of Sunni Salafi Madhabs i.e Imam Malik & Imam Ahmad
Imam Ahmad Rahimahullah was asked: 'What is the meaning of seeking knowledge sincerely for Allah.' Imam Ahmad said 'to have Sincerity(Ikhlas) & Intention(Niyah) to remove ignorance from yourself & to worship Allah based upon knowledge'.
Then Alhamdullilah expanding, expanding & expanding but it's not just about a scholar. Allah raised people, there are some people who memorized many books but Allah never raised them because there is no sincerity(Ikhlas).
Imam Malik Rahimahullah when he wrote a book called "Muwatta", someone came to him & said to Imam Malik, O Imam someone else has written a book called "Muwatta", Imam Malik said, whatever it has been written for Allah sincerely, will remain & the only book that we know today is "Muwatta" by Imam Malik. SubhanAllah! So it is sincerely brothers.
One of the calamities that I(shamshi) mention to people is that they(people) refer me a scholar that what we know we are at the end of time. Seriously, I'm not just trying to be humble myself. To be humble is good but we have to be realistic with ourselves, how on earth you call me(shamshi) a scholar?
If you wanna know what is the meaning of a scholar, read the biography of scholars like Shaykh Abdul Aziz bin Baz, Imam Muhammad Nasiruddin Al-Albani, Muhammad ibn Ibrahim Al ash-Sheikh(teacher of Imam bin Baz), Imam Muhammad al-Ameen ash-Shinqeeti that's when you know the meaning of scholar.
When you read their biographies then you know shamshi is a little guy.Wallahi.This is reality, how on the earth you call me a scholar, doesn't make any sense.
BarakAllah Feekum.Have that Intention"
End of Speech
Reference Lets Unite Upon Haq Channel(link:
don't call me a scholar - shamshi )
Note: I only promote
Shamshi from this channel because this channel of man is speakers corner videos recorder & yes
he's muslim
Shaikh Ubaid Al-Jaabireesaid: "Imaam Malik (rahimahullaah) authored the well known al-Muwatta. And the Imaam Ibn Abee Dhi'b (rahimahullaah) authored a Muwatta(is a first hadith book written & compiled by Imam Malik ibn Anas) greater in size than it. So it was said to Imaam Malik, "What is the benefit in this Muwatta of yours when Ibn Abee Dhi'b has authored a Muwatta greater in size than yours". What do you imagine about the saying of Imaam Malik (that he responded with). He said a very amazing and beautiful statement, within which, by Allaah, is an admonition, and within which is an encouragement for whoever calls to the truth even if those who follow him are few. He (rahimahullaah) said, "Whatever is (sincerely) for (the sake of) Allaah, will remain". And how free from imperfections is Allaah, the Mighty, there has not appeared [and spread] across the whole of the earth, except the Muwatta of Imaam Maalik (rahimahullaah). As for the Muwattaa of Ibn Abee Dhi'b (rahimahullaah), then it has no trace as far as I know...."[Taken from: salafipublications.com website: Shaikh Ubaid Al-Jaabiree On The Criticism Of Shaikh Wasi'Ullaah]
Watch video on biography of Shaykh Ubaid Al-Jaabiree On The Criticism Of Shaikh Wasi'Ullaah
O' Allah Enter Shaykh Ubayd Al-Jabiri into Your Jannah
What is the sincere intention? | Shykh Sālih Āl ash-Shaykh
SO sincerity in seeking knowledge-what is it?
The Scholars say, "(Sincerity is), that the seeker intends to lift ignorance from himself and others."
He intends to learn to lift ignorance from himself, so he acts in accordance to the
Shariah (Islamic Law), and he learns so that he may teach others, and so that he can convey the Sharia(legislation) of Allah.
End of Speech source: What is the sincere intention? | Shykh Sālih Āl ash-Shaykh
[18] Ka’b ibn Malik reported: The Prophet, peace and blessings be upon him, said, “Whoever seeks knowledge to impress the scholars, to argue with the foolish, or to attract the attention of people, Allah will admit him into Hellfire.” Source: Sunan al-Tirmidhī 2654, Grade: Hasan (fair) according to Al-Albani
Sunnan Ibn Maajah(253, 254, 260)
It was narrated from Ibn
‘Umar that the Prophet (blessings and peace of Allah be upon him) said: “Whoever seeks
knowledge in order to argue with the foolish or to show off before the scholars or to attract
people’s attention, will be in Hell.” Narrated by Ibn Maajah (253).
It was narrated
from Jaabir ibn ‘Abdillah that the Prophet (blessings and peace of Allah be upon him) said:
“Do not seek knowledge in order to show off in front of the scholars or to argue with the foolish,
or to choose the best seat in a gathering because of it, for whoever does that, the Fire, the Fire
(awaits him).” Narrated by Ibn Maajah (254).
It was narrated that Abu Hurayrah said: The
Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever seeks knowledge in
order to show off before the scholars or to argue with the foolish or to attract people’s
attention, Allah will admit him to Hell.” Narrated by Ibn Maajah (260).
Even though there is some weakness in the isnaads of these hadiths, they support one another.
Hence al-Albaani (may Allah have mercy on him) classed them as saheeh...[continue...] End quote from Saheeh at-Targheeb wa’t-Tarheeb (1/154).
[19] Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever seeks knowledge that should be sought for the sake of Allah Almighty, but only to gain some worldly benefit, he will never know the fragrance Paradise on the Day of Resurrection.” Source: Sunan Abī Dāwūd 3664 ,Grade: Sahih (authentic/Sahih) according to Imam Al-Nawawi & Imam Al-ALbani
[20] ✅ What Should the Reader’s Intention Be?
Before reading this book, ask yourself:
“Why am I reading this?”
This compilation book guide is not for debate, refutation contests, or sectarian arrogance. It is for:
🕌 Du‘ā Before Seeking Knowledge
“O Allah, I ask You
for beneficial knowledge, pure sustenance, and accepted deeds.”
— Sunan Ibn Mājah (925), Authenticated by
al-Albānī
“And say: ‘My Lord! Increase me in
knowledge.’”
— Surah
Taha 20:114
[25] Full speech Source: Are We In The End Of Times? | Shaykh Salih Al Fawzan
[26] Shirk is NOT ONLY Worshipping Idols! | Shaykh Salih Al Fawzan
Some people say:
"Shirk is only to worship idols...
only worshipping idols?"
Yes, worshipping idols is Shirk(polyteism).
However, supplicating to righteous people(awaliya of Allah), asking them for help and asking the dead for help - this is also Shirk!
And it is what many of those who ascribe themselves to Islam are upon.
Glorifying and honouring graves, seeking blessings from them and visiting them for bringing benefits and repelling harm.
This is Major Shirk!(Shirk which take one out of Islam completely)
This is because it is worship to other than Allah.
source: Shirk is NOT ONLY Worshipping Idols! | Shaykh Salih Al Fawzan
[27] Jami` at-Tirmidhi 2219 Sahih
[28] source: All of the Prophets began with correction of matters of ‘Aqeedah, and by waging war upon Shirk and its manifestations – Shaykh Rabee’ ibn Haadee – AbdurRahman.Org
Allah said in Surah An-Nahl verse 36 that: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities i.e. do not worship Tâghût besides Allâh)."...
[29] Sahih Muslim 2907a
Translator's Note: As for al-Lāt, then Ibn Jarīr al-Tabarī related in his Tafsīr (27/58-59): “They extracted its name from the name of Allāh, so they said, ‘al-Lāt’, seeking to make it feminine, and Allāh is High and far removed from their statement.” Imām al-Bukhārī related in his Ṣaḥīḥ (6/361): From Muslim Ibn Ibrāhīm who narrated to us, that Abū al-Ashab narrated to us, that Abū al-Jawzaa narrated to us from Ibn ʿAbbās (raḍī Allāhu ʿanhumā), with regard to the statement of Allāh: “Have you considered al-Lāt and al-’Uzzaa?” [Sūrah al-Najm 53:19]: “Al-Lāt was a man who used to mix broth for the pilgrims.” As for al-’Uzzaa, then Sūrah al-Nisāʾī reports in his Sunan (2/357), that when the Messenger of Allāh (ﷺ) conquered Makkah, he sent Khālid Ibn al-Walīd (raḍī Allāhu ʿanhu) to it (al-’Uzzaa). He found that it was built around three trees, so he cut them down and destroyed the building. So he went to the Prophet (ﷺ) and informed him, but he said: “Return, for you have done nothing.” So he returned and found the keepers of the idol fleeing, saying: “O ’Uzzaa!” So Khālid came and found a woman with disheveled hair, throwing dust upon her head. So he struck her with his sword and killed her, then he returned to the Prophet (ﷺ) and informed him. So he said: “That was al-’Uzzā.” [Related by al-Bukhārī (9/126) and by Muslim (8/57)]
[30] source: Sahih al-Bukhari 7320. And it’s true. Nowadays many muslims practice the custom & way of jews and christians like birthdays, dressings, gathering and so on.
[32] Hudhaifa b. Usaid al-Ghifari reported: Allah's Messenger (ﷺ) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not come until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal, the beast, the rising of the sun from the west, the descent of Jesus son of Mary (Allah be pleased with him), the Gog and Magog, and land-slides in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly.-Sahih Muslim 2901a
[33] The Greatest Injustice
Imām Ibn al-Qayyim al-Jawziyyah (d.751H) – raḥimahullāh- said:
‘‘Allāh the Exalted informed that the purpose and affair of creation was to know His Names and to worship Him alone, without associates so that the people could become trustworthy (qist), and that is the justice (’adl) by which the heavens and the earth are established, as Allāh the Exalted said:
‘‘We have already sent our messengers with clear evidences
and sent down with them the Book and the balance that the people may maintain their affairs in
justice.’’
[Sūrah al-Ḥadīd, 57:25]
So Allāh the Glorified informed that he sent His messengers and revealed His books to establish the people upon fairness (qist) and that is justice (’adl). And from the greatest fairness is Tawḥīd, and it is the head of justice, and its maintainer and Shirk is injustice, as Allāh the Exalted said:
‘‘Verily Shirk is a great
injustice.’’
[Sūrah Luqmān, 31:13]
So Shirk is the greatest injustice and Tawḥīd is the best form of justice. So what can be a greater denial than this meaning, so it is the greatest of major sins; to the extent that it is said when Shirk itself negates something, it becomes the greatest of major sins absolutely. And Allāh has prohibited Paradise upon everyone who commits Shirk, and He has made his blood, wealth, and family permissible for the people of Tawḥīd, and that they may take them as slaves for themselves since they abandon His ʿubūdiyyah (worship). Allāh the Exalted has refused to accept any actions from the mushrik (one who commits Shirk), nor is there any intercession for him, neither is his final supplication answered, nor is it accepted due to his hope. Because the mushrik is the most ignorant person concerning Allāh, since he makes something from His creation one to be called upon. And that is the utmost limit of ignorance concerning Him, as is the utmost limit of injustice to Him. And if the mushrik only knew the reality, he would not commit transgression upon his Lord, and the transgression is only upon himself.’’ source: An Introduction to Shirk and Its Divisions - troid.org | Digital Daʿwah & this speech(kalam) is found in “al-Jawaabul-Kaafī (p. 109) of Ibn al-Qayyim”
[34] Source: 1 | 1st Nullifier: Shirk - Nawaqid al-Islam | Abu Iyaad - YouTube timing: 41:24 - 53:05
Read by our Shaykh Abu Iyaad Amjad Rafiq
The text that I posted is paraphrase
[35] Before the soul reaches the throat
Repentance is accepted until the soul reaches the throat at death.
And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;" nor of those who die while they are disbelievers. For them We have prepared a painful torment. Surah An-Nisa (4:18) — Al-Hilali & Khan Translation
🔸 This verse clearly shows that repentance at the moment of death, when the soul is about to leave, is not accepted.
The Prophet ﷺ said:
"Indeed, Allah accepts the repentance of a servant so long as the soul has not reached the throat."
(Sunan
al-Tirmidhi, Hadith 3537 – Hasan Darrusalam, Sunan Ibn Majah 4253
Hasan Darrusalam, Riyad as-Salihin 18, Mishkat al-Masabih 2343)
Tirmidhi and Ibn Majah transmitted it.At-Tirmidhi, who categorised it
as Hadith Hasan
Arabic:
"إِنَّ
اللَّهَ
يَقْبَلُ
تَوْبَةَ
العَبْدِ مَا
لَمْ
يُغَرْغِرْ"
(Inna Allāha yaqbalu tawbata al-‘abdi
mā lam yugharrghir)
🔸 "Yugharrghir" means when the soul is rattling in the throat, which is the final moments before death.
[36] Before the sun rises from the west
Repentance is not accepted once the sun rises from the west.
Do they then wait for anything other than that the angels should come to them, or that your Lord (Allâh) should come, or that some of the Signs of your Lord should come (i.e. portents of the Hour e.g., rising of the sun from the west)! The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith. Say: "Wait you! we (too) are waiting.Surah Al-An'am (6:158) — Al-Hilali & Khan Enqlish Quran Translation and the interpretation of the meaning of the Noble Quran
🔸 The scholars explain that "some of the signs" refers to the sun rising from the west — after which repentance and faith are no longer accepted.
The Prophet ﷺ said:
"The Hour will not begin until the sun rises from the west. When it
rises and the people see it, they will all believe. But that will be the time when faith will not
benefit a soul that did not believe before or did not earn any good through its
faith."
(Sahih al-Bukhari,
Hadith 4635; Sahih Muslim, Hadith 158)
🔸 The Prophet ﷺ connects the rising of the sun from the west with the closing of the door of repentance and belief.
[37] …Mufti Ahmad Yār Khan Naʿīmī رَحْمَةُ الـلّٰـهِ عَلَيْه states, “Today, every person presents his pleas at the door of the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم in his own language. There is no translator in between, yet the noble Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم hears and understands and aids them all. This is the proof of the Prophet’s knowledge of all languages. …” source:Calling “Dear Messenger of Allah” in Distress
In this same article published by barelvi-sufi network dawateislami, the author(Adnan Chishti Attari Madani) says further that:
As our beloved Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is not just a prophet for humanity alone but for all of creation, he eases the difficulties of other creatures too. He صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم hears the pleas, understands the languages of calamity-stricken animals, birds, and even inanimate objects, and aids them.
Mufti Ahmad Yar Khan Na’imi رَحْمَةُ الـلّٰـهِ عَلَيْه mentions, “The Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم himself speaks Arabic but understands all languages, even the speech of animals. That is why camels and birds pleaded to him and reaped his blessings… Sayyidunā Sulaymān عَـلَيْـهِ الـسَّـلَام understood the speech of birds and ants, whereas our Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم understands the speech of rocks, trees, the animate, and inanimate; and all of creation in fact. The Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم fulfils needs and removes distress; and even animals acknowledge this.
The noble hadith masters have mentioned numerous accounts of camels, deer, and birds receiving aid from him.
For full article see here: Calling “Dear Messenger of Allah” in Distress