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1) To call upon other than Allah for a need, such as rain, etc, while believing that the one being addressed will answer the call is Shirk by agreement. For example: O Prophet! Send us rain!

This is the most important of all issues that the Muslims must be very clear about, for this is the very foundation of our religion.

The danger of this issue must also be made clear, that if one is ignorant in this issue, and calls upon other than Allah, then he has absolutely nothing to do with Islam.

1) Remember, that as a rule, there are aspects of this religion that are clear cut and well-established, whereby a person does not even need textual proof to believe in those aspects, and from them, worshipping Allah alone. Yet, the heretics and pagans will always bring arguments, as they did at the time of the Prophet – SallAllahu ‘alaihi wa-sallam – to cast doubt on that which is already established. Hence, they will bring arguments to suggest that making vows to idols is not Shirk, because making a vow itself is not worship. They can even argue that prostrating to someone other than Allah, or praying to him is not Shirk, because a Salah is not exactly an act of worship.

Here, a Muslim who has no knowledge, surely knows that idols are bad. No matter how corrupt a Muslim is, everyone knows that Islam is a monotheistic religion, which does not allow one to worship anyone besides Allah. Even a sinful Muslim knows that he should not prostrate to anyone besides Allah.

Yes, he might not be able to answer the counter-arguments, but he should still stick to the well-established facts about Islam. And hence, Allah’s censure of those in the Quran who leave the clear-cut Muhkam verses, and instead follow the ambiguous Mutashabihat, seeking thereby pure fitnah.

Meaning, if we have clear cut verses in the Quran, often repeated in nearly every Surah: Do not call upon anyone besides Allah; one seeking the truth knows that such verses are certainly clear-cut and open to no doubt. If one leaves these clear-cut verses and follows the twisted arguments of the pagans, he has surely followed the mutashabihat and therefore, led astray.

Please remember this principle, for this is applicable to host of issues where a layman like ourselves has little knowledge.

If someone argues with you how there is not Hadd for theft, etc, leave the doubts, and follow that which you know for certain.

2) One who advocates, or legitimises calling upon other than Allah is alien to Islam and its history. The Arabs before ‘Amr b. Luhay were upon the monotheistic religion of Ibrahim. When ‘Amr went to Syria, he saw people worshipping idols. He liked the idea, and brought one of the idols with him, and therefore, he became the first to introduce idols amongst the Arabs. And important point to note here is: The Arabs, in spite of worshipping idols, believed themselves to be on the religion of Ibrahim, and hence, they would make Hajj as they were taught to. They would even say: Labbayk Allahumma Labbayk, as we do today. The difference was, that they added to that: La sharika lak, illa sharikan huwa lak, tamlikuhu wa ma malak (You have no partner, except for whom You choose as a partner, whom you own along with what he owns). Read their Talbiyya for Hajj, for they clearly believed that Allah is the supreme God and He owns all other Gods, yet only by His power and decision, he makes other gods his partners. However, there kept appearing men – before the Prophet – who would abandon idol worshipping and tell the pagans that this is all bid’a. The Quraish will obviously pay no heed, for this is what they saw their forefathers doing. The Prophet – SallAllahu ‘alaihi wasallam – was sent as a Messenger to revive the religion of Ibrahim. Thus, his call was to abandon all acts of worship directed towards other than Allah. The Quran is filled with condemnation of these pagans, arguing that the pagans call upon those who cannot benefit them! And guess what? The Pagans do not disagree that the idols do not benefit them! Their only argument was: These are our intercessors with Allah. This is exactly what the pagans today claim.

3) The Quran is so crammed full of verses condemning – specifically – calling upon other than Allah, that as Sh Muhammad b. ‘Abd al-Wahhab says: Whoever has a copy of the Quran, and still calls upon other than Allah, is in no need of any evidence being established upon him. SubhaanAllah! Is there any evidence after the explicit and clear cut text of the Quran?! And if the Quran is not a sufficient evidence, then what use is the Quran which cannot even prove something as basic as this?!

For example, Allah says, and we are ordered to recite in every raka’ah: ‘You alone we ask for help’

These Mushriks say: Erm… not exactly, we ask others besides You too…

Allah says: ‘Indeed the Mosques belong to Allah, so do not call upon anyone besides Allah’

These Mushriks say: You may call upon others besides Allah

Allah says: ‘Who is more astray than the one who calls upon other than Allah, one who cannot respond until the Day of Resurrection, while they are unmindful of their invocation?’

These Mushriks say: ‘In fact the dead do respond to us, and hence you can call upon other than Allah’

Allah says: ‘Those you call upon besides Allah are servants just like you, so call upon them, and let them respond to you if you are truthful’

Mushriks say: ‘Yes, they are servants just like us, and yes, we would call upon them’

No need for me to keep quoting verses upon verses, for anyone who reads the Quran, I do not understand, how on earth he would miss such clear cut verses, unless if Allah has made him for the Fire. For how can one establish evidences against a person who recites iyyaka nasta’een in every raka’ah, yet still calls upon other than Allah!

4) Calling upon other than Allah is Shirk by agreement of the Muslims, past and present.

Mullah ‘Ali al-Qari al-Hanafi says commenting upon Hadeeth about the worst of sins where the Prophet said: ‘To make a rival unto Allah, while He created you’; Al-Qari says: ‘Meaning: To make someone his equal in your invocation and worship’

The Hanbalis have unanimously agreed that whoever takes an intermediary between himself and Allah, calls upon them and asks of them, has disbelieved by consensus. See for reference al-Furu’, al-Insaf, Kashaf al-Qina’, Sharh al-Muntaha and Ghayat al-Muntaha.

This consensus was also referred to by Ibn Hajar al-Haytami in his al-I’lam bi qawati’ al-Islam, even though he permits tawassul, i.e. asking Allah directly by the right of the Prophet, and not asking the Prophet instead!

Ibn al-Subki in his Shifa al-Saqam also regards asking other than Allah is Shirk, while arguing that Istighatha (seeking aid) through the Prophet is not Shirk. He says: ‘(by seeking aid)… we are not asking other than Allah, nor are we calling upon anyone but Him. Hence, the one asked in such invocations is Allah alone who has no partners, while the one on whose behalf the question is made varies. This does not necessitate Shirk, nor asking other than Allah. Likewise, asking by the virtue of the Prophet, is not actually asking the Prophet (directly), rather it is asking Allah (directly), by the virtue of the Prophet’. Meaning, if one were to ask the Prophet directly, it would be, not doubt, Shirk with Allah.

Al-Taftazani states in Sharh al-Maqasid that the Shirk which the early pagans were guilty of was making statues of righteous people and glorifying them in order to seek their intercession with Allah.

Al-Zabidi the Ash’arite theologian also concurred with the so-called ‘wahhabi’ understanding of ‘invocation being the act of worship’.

Moreover, what would al-Zahawi do with the following Hadeeth: ‘When you ask, only ask from Allah. When you seek aid, only seek aid from Allah’?

Al-Qurtubi also states in the tafseer of the verse: ‘Your Lord said: Call upon Me, and I will respond to you!’, this proves that invocation is the act of worship, and this is what most of the mufassirin are upon’.

Fakhr al-Razi al-Ash’ari said: ‘The majority of the greatest intellectuals said: the Dua is the greatest of all stations of worship’ (Sharh Asma Allah) Hence, if Dua is from the greatest of stations of worship, could it be directed to one other than Allah? And one guilty of it, could he be called anything but a Mushrik?

Furthermore, Fakhr al-Razi in his Tafseer reports al-Khattabi commenting on the Hadeeth: ‘The Dua is in fact worship’, meaning: that it (dua) is the greatest of acts of worship’!

5) It is important to understand that the modern pagans are not different to the early pagans. In fact the modern pagans are worse. This is because the early pagans, when they were caught in a difficulty, they would call upon Allah alone, as Allah says: ‘When they aboard a ship, they call upon Allah, purifying the religion for Him. Yet, when He saves them and brings them to the land, they are instantly committing Shirk’

The pagans of today call upon other than Allah, even during hardships.

The only difference between the pagans of the old and 21st century pagans, is that the first ones actually called their idols ‘gods’ and acknowledged that they worshipped them; while the modern pagans – most of them – do not call their saints ‘gods’, nor do they claim to worship them, yet the actions they perform towards these saints are exactly the same as the actions performed by the early pagans to their gods. Hence, their actions in reality are the same, the difference between them is restricted to terminology.

I said ‘most of them’ for some of them actually refer to the Prophet – SallAllau ‘alaihi wa-sallam – as al-Awwal, al-Aakhir, al-Dhahir al-Batin! This Shirk was printed and distributed by ‘Alawi al-Maliki, the ‘Amr b. Luhay of the age who brought idolatry back to the Arabs after 1400 years!

1) To call upon other than Allah for a need, such as rain, etc, while believing that the one being addressed will answer the call is Shirk by agreement. For example: O Prophet! Send us rain!

2) To call upon other than Allah for a need, such as rain, etc, while believing that only Allah will answer the call is Shirk, by agreement. For example: O Prophet! Send us rain!

3) To call upon other than Allah, asking them to intercede for us with Allah is also Shirk. For example: O Prophet! Intercede for us with Allah!

4) To call upon the Prophet, asking him to make du’a for us is Shirk. For example: O Prophet! Ask Allah to grant us rain!

5) To call upon Allah alone, asking Him by His Prophet is a valid difference of opinion in Fiqh where none is censured. For example: O Allah! I ask you alone by Your noble Prophet!

Please read the posts regarding this issue on the 101 page:

• Legislated Types of Tawassul
• By the Status of the Prophet (saw)

Making fun of anything religious

“The Jews said: ‘Allah’s hand is tied up.’ Be their hands tied up and be they accursed for the (blasphemy) they utter.” (3:181) In this ayah they were almost ridiculing or mocking Allah.

When you make fun of any commandment of Allah, you are making fun of the One giving the commandment.

Making fun of Muslims is evil and bad (ayah perhaps they’re better than you). It is haram to crack jokes at other Muslims. To make fun of Islamic things is kufr. It is not a characteristic of the Muslims to do this.

In Tabuk some of the people said “we have never seen anyone more eager for booty, cowardly in battle.” One sahabah heard and said you have lied O enemies of Allah. He rushed forth to the Prophet (saw) to inform him of what they had said. Before he got there the Quran had already been revealed about them.

“If you ask them, they would say, ‘We were only mocking and kidding.’ Say, ‘Do you realize that you are mocking Allah, and His revelations, and His messenger? Do not apologize (give excuses). You have disbelieved after having believed. If we pardon some of you, we will punish others among you, as a consequence of their wickedness.” (At-Tawbah, 9:64 onwards)

Hating  or Knowingly Rejecting Sunnah

This is NOT the same as finding something difficult to implement, but it is to actually hate a part of the Shari’ah. “Fighting is prescribed for you, even though you dislike it.” (Al-Baqarah, 2:216)

There is a difference between disobedience due to following desires (a sin) and another to outright reject something.

“No believing man or believing woman, if Allah and His messenger issue any command, has any choice regarding that command.”  (Al-Ahzaab, 33:36)

“Do you then believe in a part of the Book and disbelieve in the other?” (Al-Baqarah, 2: 85)

“O you who believe! Enter into Islaam completely.” (Al-Baqarah, 2:208)

Believing that a person besides the Prophet (saw) has the right to be obeyed in all circumstances even if it means disobeying Allah.

‘Adi bin Hatim narrated that the Prophet (saw) said,“Oh ‘Adee, throw this idol off your neck” and I heard him recite from Soorat Baraa’ah ‘They have taken their priests and their monks for lords besides Allah.’ (At-Tawbah, 9:31)

He said, “They did not worship them, but if they made something halaal for them they considered it halaal, and if they made something haraam for them they considered it haraam.”              (Reported by At-Tirmidhi).

One example is homosexuality which is being made halal in Christianity and Judaism. The majority of people accept it. The Old Testament is stricter about this issue than the Quran.

Legislating by other than Allah’s law

Two aspects to differentiate between:

·         Judging by other than Allah’s Law

·         Believing that any guidance is better than or equivalent to the guidance that the Prophet (saw) came with (or even believing that it is a permissible form of guidance)

To believe the shari’ah is inadequate or backward is kufr.

Only Allah has the total right to legislate. Both Ruboobiyyah and Uloohiyyah belong to Allah.

“And in whatever thing you disagree, the judgment thereof is (in) Allah’s (hand); that is Allah, my Lord, on Him do I rely and to Him do I turn time after time.” (Ash-Shooraa, 42:10)

“Judgment belongs with Allah alone.” (Al-An’aam, 6:57)

“You do not worship besides Him but names which you have named, you and your fathers; Allah has not sent down any authority for them; judgment is only Allah’s; He has ruled that you shall not worship except Him. This is the perfect religion, but most people do not know.” (Yusuf, 12:40)

Law of Allah is a Complete Code of Life

“Does man think that he will be left uncontrolled, (without purpose)?”  (Al-Qiyaamah, 75:36)

“Does He not know, Who created? And He is the Knower of the subtleties, the Aware.” (Al-Mulk, 67:14)

Secularizing or Compartmentalizing Islam – “Then do you believe in a part of the Scripture and reject the rest?” (2:85) This is a problem that never existed before modern times.

The laws of Allah transcend time and place.

Judging by other than Allah’s law

“We have sent down the Torah, containing guidance and light. Ruling in accordance with it were the Jewish prophets, as well as the rabbis and the monks, as dictated to them in Allah’s scripture, and as witnessed by them. Therefore, do not reverence human beings; you shall reverence Me instead. And do not trade away My revelations for a cheap price. Those who do not rule in accordance with Allah’s revelations are the disbelievers. And we decreed for them in it that: the life for the life, the eye for the eye, the nose for the nose, the ear for the ear, the tooth for the tooth, and an equivalent injury for any injury. If one forfeits what is due to him as a charity, it will atone for his sins. Those who do not rule in accordance with Allah’s revelations are the unjust. Subsequent to them, we sent Jesus, the son of Mary, confirming the previous scripture, the Torah. We gave him the Gospel, containing guidance and light, and confirming the previous scriptures, the Torah, and augmenting its guidance and light, and to enlighten the righteous. The people of the Gospel shall rule in accordance with GOD’s revelations therein. Those who do not rule in accordance with Allah’s revelations are the wicked.” (Al-Maa’idah, 5:44-47)

All laws divided into either Islaamic or Jaahiliy

“Is it then the judgment of Jaahiliyyah that they desire? And who is better than Allah to judge for a people who are sure?”   (Al-Maa’idah, 5:50)

Considering Non-Muslims to be Muslims

Pereniallism is believing all religions are ok.

No religion ever came and said that all religions are ok. This is a new innovation becoming prevalent in our times. This contradicts what Allah (swt) says:

The only religion in the sight of Allah is Islam:

“Truly, the religion with Allah is Islam. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah, then surely, Allah is Swift in calling to account.” (3:19)

“And whoever desires a religion other than Islaam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.” (Aali ‘Imraan, 3:85)

“To you is your religion, and to me is my religion.” (Al-Kaafiroon, 109:6)

“Today, I have completed your religion, perfected My blessing upon you, and I have decreed Al-Islaam as the religion for you.”  (Al-Maai’dah, 5:3)

“Some of you are disbelievers and some of you are believers.”

(At-Taghaabun, 64:2)

One misunderstood verse

“Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.” (2:62)

This is responded to by the ayah,

“Indeed, they are disbelievers who say: Allaah is Christ the son of Mary… They do disbeleive who say: Allaah is one of three in a Trinity..”  (Al-Maa’idah, 5:72-73)

Then Allah (swt) describes the true disbelievers as being those who make distinction between the Prophets.

“Surely, those who disbelieve in Allaah and His Messengers and seek to make a distinction between Allaah and His Messengers, and say, `We believe in some and disbelieve in others,’ and seek to take a way between; these are the real disbelievers and we have prepared for unbelievers a humiliating punishment.” (An-Nisaa’, 4:150-151)

Verily, those who disbelieve (in the religion of Islam, the Quran and Prophet Muhammad (Peace be upon him)) from among the people of the Scripture (Jews and Christians) and Al-Mushrikun will abide in the Fire of Hell. They are the worst of creatures. (98:6)

Regarding the ayah quoted earlier, 2:62 – those who believe and the Christians *of their times*, and the Jews of their times. The other meaning is those who believe – by converting to Islam.

“I swear by Him in Whose hand is Muhammad’s soul, there is none from among the Jews and the Christians (as of my prophethood) who hears about me and then dies without believing in the message with which I have been sent, but that he will be among the dwellers of the Fire.” (Muslim)

We believe in religious exclusivity, and this concept is not exclusive to Muslims. The average person from other religions believe the same thing. Just like Christians say you must believe Jesus otherwise you will not be saved.

To claim other religions are ok, then it is like saying there was no reason for the Prophet (saw) to be sent – since the other religions are rightly guided. Our belief in religious exclusivity does not affect the way in which we interact with those from other faiths.

“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah). (58:8-9)

Kufr has many manifestations, anything going against the fundamentals of Islam is a manifestation of kufr.

Nifaq comes from the root nafiqaa, which is an escape hole that the jerboa (desert animal) builds. It is as if the person secretly escaped from Islam.

Major nifaq is for a person to pretend to be a Muslim while he is not

“Verily, the hyprocrites will be in the lowest depths (grade) of the Fire; no helper will you find for them.” (4:145)

Minor nifaq is the acts which typically hypocrites do. ‘To perform a permissible act while concealing its opposite’.

• Break one’s trust
• Lie
• Break a promise
• Use foul language in an argument
• Show off good deeds
• Not caring about striving in Allah’s path
• Being two-faced

Kufr means to cover up something to the extent that is is destroyed. A farmer is called a kaafir for covering up the land. It can also mean to cover up the fitrah.

In Islam: Absence of emaan from a person, even if his heart believes.

Kufr can be major or minor.

Major kufr is of 5 types:

1. Kufr of denial

“And who is more unjust than he who invents a lie against God or rejects the Truth when it reaches him? Is there not a home in Hell for those who reject Faith?” (Al-‘Ankaboot, 29:68)

Examples of this include to deny Allah, to deny the Prophet (saw), or to deny the Day of Judgment.

2. Kufr of arrogance

They do not necessarily deny the truth, but refuse to submit to it.

“Not so Iblees; he refused and was haughty. He was of those who disbelieve.” (2:34)

Abu Talib, Firawn, and Heraclius are all examples. In modern times, many Orientalists may also fall into this category.

3. Kufr of doubt.

This is for someone who claims that he is not sure. When you do not have certain faith of these fundamentals, then you have kufr.

“And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this. His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a tiny drop, then He made you a perfect man?” (Al-Kahf, 18:36-37)

The person who had doubt called a kaafir in the Quran.

4. Kufr of turning away.

Most of mankind now simply don’t care, they don’t research, they don’t think about the purpose of life or their creation. They have capability to research but don’t.

“And who does more wrong than one to whom are recited the Signs of his Lord, and who then turns away therefrom? Verily from those who transgress We shall exact (due) retribution.” (As-Sajdah, 32:22)

There is a dual responsibility, we must spread islam, but they should also be trying to answer these questions.

5. Kufr of hypocrisy (nifaq).

Person outwardly claims to be Muslim but they know in their heart they are lying. This happens when Islam is in power. There were no munafiqeen in Mecca.

In this world though we are obligated to treat them as Muslims.

Minor Kufr:

Any act that the Shari’ah has called kufr, but does not take one outside the fold of Islam. One meaning of kufr is extreme ingratitude. This is why kufr and shukr are often paired together.

• Denying others their lineage
• Denying one’s father
• Wailing over dead people

One example is the hadith, that “cursing a Muslim is a sin, and fighting him is kufr.” And then in the Quran it says, “And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable” (49:9). So here even though they have committed kufr, they are still Muslim.

Minor shirk can only occur in Uloohiyyah. Minor shirk is still a major sin.

The Prophet Muhammad (saw), in an authentic narration, said that they would be among the first groups of people thrown into because the scholar, when he taught the knowledge that Allah gave him, did not do so for the sake of Allah. He taught so that people would praise him, saying what a great scholar he is and how knowledgeable he is. Allah will say to him: “You received your praise, what you sought in that world. But there will be nothing for you in the next.” So he will be drawn off on his face and thrown into Hell.

Similarly the rich individual – the philanthropist, who was generous with his wealth. He gave and people praised his generosity, but Allah will say, “You did it for the praise and you were praised. There was no sincerity there; it was not for the sake of Allah. You did it for as long as people appreciated it, but when people did not pay you mind, you were not generous anymore. Your generosity was conditional; it was not really for the sake of Allah.” So that individual will be drawn off on his face and thrown into Hell.

And the martyr – the one whom we all assumed had died fii-sabilillah.  We would think that his place in Paradise is guaranteed. But Allah will say: “You fought so people would say, ‘How brave this one is! How strong and courageous he was!’” People said it; they praised him, but he did not do it for the sake of Allah, so he will be drawn off on his face and thrown into Hell. (Tirmidhi)

Shirk in Uloohiyyah can also be divided into 2 categories: major shirk (shirk akbar) and minor shirk (shirk asghar).

• Every matter which contains a type of shirk but does not reach the level of major shirk
• Every matter that the religion has prohibited and which is a means and channel to major shirk, and which Islamic Law has termed ‘shirk’.
• Equating other than Allah with Allah in a matter that is specific to Him, either by attributing it as a means, or by way of accident.

Minor shirk could be to rely on the cause instead of the creator of the cause. For example, medicine. A ‘cause’ must be either something Allah has informed us, or a direct, physical, common-sense relationship.

Or it could be making something which Allah has not made a cause into a cause (while believing that Allah is the Rabb). For example a talisman. We cannot invent a cause. This is minor shirk if we acknowledge Allah as the Rabb. If we say talisman is holy in and of itself, its major shirk, if you say Allah has made the talisman holy, it is minor shirk.

We can differ about physical causes like homeopathy vs. traditional medicine, but we cannot get into supernatural like ‘chi energy’ as this borders on the religion.

Minor shirk is a grave issue.

“The matter that I fear the most for you is minor shirk…” (Al-Albaanee’s As-Silsilah As-Saheehah)

“Were I to lie and swear by Allaah, it would be more beloved to me than to swear by other than Allaah while telling the truth.” (Saheeh Tarheeb wa Targheeb)

“Minor shirk is more hidden than a black ant on a black stone in a dark night.” (Ibn ‘Abbaas)

Differences between major and minor shirk.

1. Major shirk expels a person from Islam. This is the main point and the other points follow from this one.

2. Major shirk necessitates a person’s eternal punishment in the Fire of Hell.

3. Major shirk  nullifies all of a person’s good deeds.

4. Major shirk makes it permissible for a Muslim state to take the life and property of its practitioner.

There is a difference of opinion about whether Allah can forgive minor shirk without punishment.

Minor shirk in acts of worship pertaining to the heart. These are only some examples and not a comprehensive list.

Minor shirk in the heart.

The most common type is riyaa: worshipping Allah based upon the Sunnah but to impress people, and this is the most common type.

“When they get up for the prayer (Salaah), they get up lazily. That is because they only show off in front of the people, and rarely do they think of Allaah.” (An-Nisaa’, 4:142)

“The thing that I fear most for you is the minor Shirk; Riyaa”(Ahmad in his Musnad)

Allah(swt) will ask the one who does riyaa on the Day of Judgement to take his rewards from those he showed off for.

You have to fight riyaa. This is one thing that simple knowledge cannot cure. It is something that affects the most ignorant worshipper and the greatest alim. It is a continuous struggle.

The question arises about performing a good deed purely for a worldly benefit. For example, going on hajj purely for business. Unlike riyaa, which nullifies your deed, worldly benefit can be combined with the deed.

“There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave ‘Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash’ar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray.” (2:198)

In one hadith the Prophet (saw) mentioned that the best wages one can earn are those from teaching the Quran.  

Minor shirk in statements of the tongue

Swearing by other than Allah while believing that Allah is the Rabb.

A Jewish man came to the Prophet (saw) and said to him: “Verily, you (Muslims) commit Shirk, for you say: “As Allaah (swt) Wills and as you will;” and you say: “By the Ka’bah!” And so the Prophet (saw) ordered whoever wanted to swear, to say: “By the Rabb of the Ka’abah!” and to say: “As Allah (swt) Wills, then as you will.” (Narrated by An-Nasaa`ee)

Equating Allah with the creation using the conjunctive ‘and’. Do not say I was cured because of Allah and the doctor, but say Allah first and then the doctor.

Naming created objects with names that go against pure tawheed like “Abul-nabi” or “King of Kings” – “Verily, the lowest name to Allaah is that of a man who calls himself “King of kings,” for there is no king except Allah (SWT).” (Reported by Al-Bukhari)

Minor shirk in actions of the limbs

This includes amulets and charms. It also includes certain types of riyaa, like trying to show off to people that one is a great worshipper.

Frequent riyaa leads to nifaaq.

Just as alcohol and adultery were made haram, so too were all the roads leading to them. When this is the case for major sins, then it must be even more so for the sin of shirk.

Prohibited Mosques over Graves

“May Allaah (swt) curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.”

Forbade Burying the Dead Inside Mosques

“The Messenger of Allaah (SAS) said: “Oh, Allaah! Do not let my grave become an idol that is worshipped: Allaah’s Wrath is immense against those peoples who turned the graves of their Prophets into mosques.”

“Do not make your homes into graves, nor make my grave into a place of celebration. Send your prayers and blessings upon me, for they will be conveyed to me wherever you may be.” (Narrated by Abu Dawood)

Forbade Worshipping Allaah at Places Where Shirk Occurs or Has Occurred

“At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), a man vowed to sacrifice some camels in Buwaanah. He came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘I have vowed to sacrifice some camels in Buwaanah.’ The Prophet Allaah (peace and blessings of Allaah be upon him) said, ‘Were there any idols there that were worshipped during the Jaahiliyyah?’ He said, ‘No.’ He said, ‘Did they hold any of their festivals there?’ He said, ‘No.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Then fulfil your vow, for there is no fulfilment of any vow which involves disobeying Allaah, or with regard to something that the son of Adam does not own.’” (Narrated by Abu Dawood)

Forbade Worshipping Allaah at Times Shirk Occurs

‘Uqbah bin Aamir said, There were three times at which Allah’s Messenger (pbuh) used to forbid us to pray or bury our dead: (i) When the sun began to rise until it was fully up, (ii) When the sun was at its height at midday till it passed the meridian, (iii) When the sun drew near to setting till it had set. (Muslim)

Forbade Exaggeration in General

“Beware of exaggerated praise, for it was only this which led those before you to destruction.” (Reported by Ahmad, An-Nasaa’ee and Ibn Maajah)

“Destroyed are those who are extreme” And he repeated it three times. (Muslim)

Forbade Muslims from Excessively Praising Him

“Do not extoll me as the Christians extolled the son of Maryam (AS); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.” (Bukhari)

Forbade the Companions to Stand up in His Presence

‘You were about to do what the Persians and Romans do. They stand in front of their kings when they are seated. Do not do that.” (Reported by Al-Bukhari)

“No person was dearer to them than the Prophet (peace and blessings of Allaah be upon him), but when they saw him they did not stand up for him because they knew that he disliked that.” (Related by Ahmad and At-Tirmidhi)

Forbade Image-Making

“The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah’s creation.” (Related by Al-Bukhari and Muslim)

“The painters of these pictures will be punished on the Day of Resurrection, and it will be said to them, Make alive what you have created.’ (Bukhari)

“While I was with Ibn ‘Abbaas a man came and said, “O father of ‘Abbaas! My sustenance is from my manual profession and I make these pictures.” Ibn ‘Abbaas said, “I will tell you only what I heard from Allaah’s Apostle . I heard him saying, ‘Whoever makes a picture will be punished by Allah till he puts life in it, and he will never be able to put life in it.’ “Hearing this, that man heaved a sigh and his face turned pale. Ibn ‘Abbaas said to him, “What a pity! If you insist on making pictures I advise you to make pictures of trees and any other unanimated objects.” (Related by Al-Bukhari, 3/428)

This is why we do not have any images of the Prophet (saw) or any of the Sahabah. Contrast this to the images made of Isa (as) and how they are worshipped.

Forbade Muslims from Imitating the Disbelievers

“Whoever imitates a nation is one of them!” (Abu Daawood)

“The one who imitates people other than us (i.e., in faith) is not from us. Do not imitate the Jews or the Christians” (Reported by At-Tirmidhi)

Commanded to Level all Raised Graves

“Should I not despute you on a mission on which I was sent by Allaah’s Messenger (saw)? Deface all the pictures which you come across and demolish all the high graves to the level of earth.” (Muslim)

Reminded Muslims Regarding True Purpose of Visiting Graves

“I had forbidden you to visit the graves, but (now I allow you) so visit them for they remind you of the Hereafter.” (Reported by Muslim and Abu Dawood)

“The Prophet (saw) used to teach them (what to say) if they went out to the graveyards. They used to say: Peace be upon you all, O inhabitants of the graves, amongst the believers and the Muslims. Surely we will, Allaah willing, be united with you, we ask Allaah for well-being for us and you.” (Muslim)

Forbade Certain Phrases Which Lead to Shirk

A Jewish man came to the Prophet (saw) and said to him: “Verily, you (Muslims) commit Shirk, for you say: “As Allaah (swt) Wills and as you will;” and you say: “By the Ka’bah!” And so the Prophet (saw) ordered whoever wanted to swear, to say: “By the Rabb of the Ka’abah!” and to say: “As Allah (swt ) Wills, then as you will.” (Narrated by An-Nasaa`ee)

A man came to the Prophet (saw) and he said: “As Allaah (swt) and you, will,” at which, the Prophet (saw) said: “Would you set me up as a partner beside Allaah (swt )? (Say:) “As Allah (swt), Alone Wills.” (Narrated by An-Nasaa`ee)

“Verily, the lowest name to Allaah is that of a man who calls himself “King of kings,” for there is no king except Allah (swt).” (Bukhari)

Prohibited Making an Oath or Swearing by Any Created Object

“Whoever swears by anything other than Allaah has committed shirk.” (Ahmad)

Forbade Undertaking A Religious Journey Except to Three Masaajid

“Do not saddle up your riding beasts, except to three mosques: “The Sacred Mosque, this mosque of mine, and Al-Aqsaa Mosque (in Jerusalem).” (Al-Bukhari & Muslim)

Completion of the Message

(On the authority of Abu Dharr) “Indeed the Messenger of Allaah (SWT) passed away and there is not a bird flapping its wings in the sky, except that he mentioned to us some knowledge about it…” (Ahmad)

Tawheed and shirk then also must have been clarified in such a manner.

“… upon clear evidence whose night is like its day. No one deviates from it except that he is destroyed.” (Reported by Ahmad, Ibn Maajah and others)

Obligatory:

1. By following his Sunnah
2. By loving him
3. By defending his honor

All of these fall under the previous categories of legislated types of tawassul.

Innovation occurs when asking Allah through his status, body, or honor. Many ‘ulemma have differed about this issue. Therefore, it is important to preserve proper adab when discussing this issue. No scholar has called this type of tawassul to be shirk.

Since there is no authentic or explicit evidence regarding this, it is an innovation. For someone to claim it is legitimate, they must bring proof from the Sunnah. In analyzing the evidences the following points must be kept in mind:

1. Is this evidence something that carries legislative weight, i.e. is it from the Quran, Sunnah, or Ijma?
2. Is the evidence legitimate? If someone quotes a hadith for example, then the authenticity must be verified.
3. Is the evidence specific and relevant to what is trying to be proved?
4. Are there other evidences that clarify, abrogate, generalize, or specify the previous evidence? This is the category requiring the highest level of knowledge.

The evidences used to support tawassul through the status of the Prophet (saw) can be put into 6 categories.

1. Ayah in al-Maa’idah

“O you who believe! Do your duty to Allah and fear Him. Seek the means of approach to Him, and strive hard in His Cause as much as you can. So that you may be successful.” (5:35)

Allah has commanded us to do tawassul. This verse is general though, and not specific to the issue.

2. Hadith of the ‘blind man’ and is found in Tirmidhi and Ahmed.

Once a blind person came to Rasulullah (sallAllahu alayhi wasallam) and said, ‘Oh Rasulullah (sallAllahu alayhi wasallam)! Ask Allah to cure me.’ Rasulullah (sallAllahu alayhi wasallam) replied, ‘If you wish I will make Du’aa or else you may be patient and this is better for you.’ The man said, ‘Make Du’aa instead’, Rasulullah (sallAllahu alayhi wasallam) then commanded him to make Wudhu properly and that he recites the following Du’aa, ‘Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad (sallAllahu alayhi wasallam), verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.’ (Reported by Ahmad)

It is authentic. One group interprets “by your Prophet” to mean by his status. Other ulemma say this meant I ask you by the dua of your Prophet (saw).

He came to the Prophet (saw) to make dua. The Prophet (saw) clearly made dua. The last phrase makes it clear that he is referring to the dua. His (saw) dua for him was for him to be cured, and the blind man’s dua for him (saw) was for his (saw) dua to be accepted. The context before and after shows its referring to the dua. The dua made does not mention rank, or status.

He was cured from his blindness afterwards. Throughout the history of Islam no one has been cured of their blindness by this dua except this blind man. If the dua was by the status of the Prophet (saw) then all blind people should make this dua and be cured. It was actually the dua of the Prophet(saw) that was answered, it was not by asking from his status.

None of the other companions did this after this blind man.

3. The incident of Umar and Abbas.

When the rain was withheld at the time of ‘Umar bin Al-Khattaab, he went to call Allâh for blessing of rain. In fact, he said, “O Allâh, we used to let the Prophet intercede (make tawassul through your Prophet) for us to bless us with rain, but now, (because of the Prophet’s death), we ask (make tawassul through) your Prophet’s uncle Al-Abbaas bin Abdul-Muttalib to do that. Then Al-Abbaas rose up and began to call Allâh for rain. (Reported by Al-Bukhari)

This is the strongest evidence against them. If the Sahabah knew of tawassul through the rank of the Prophet (saw) would Umar have given it up in such a situation when people were dying and starving? He tried to do the tawassul that he knows. None of the Sahabah suggested doing dua by the rank of the Prophet (saw).

The 2 hadith quoted above are the only ones found in the 6 books relating to this subject.

4. Various weak or fabricated hadith.

The authentic ahadeeth used in this discussion are the ones that have already been quoted here.

5. On the day of judgment people will ask the prophets to help them, so why can’t we now?

We will have a state of life similar to them at that time. We will be in the same stage of life.

5 relationships of the body and soul.

• Child in the womb of the mother when spirit is first blown in
• When the child is born in a state of wakefulness.
• When we sleep, and the soul leaves the body but there is still a connection.
• Barzakh
• From the day of judgment

On the Day of Judgment we will be in the same stage of life. Just as when the Prophet (saw) was alive, the Sahabah would ask him to make dua for them.

Also, this has nothing to do with asking by the status of the Prophet (saw).

6. Many famous scholars of the past and present allowed it.

This was unknown in the first 2 centuries of Islam. It was not allowed. Just like there are many scholars allowed it, there are many who opposed it.

Tawassul in and of itself may be ok, but it could lead to shirk.

Another way of looking at tawassul is to ask ourselves: What have we done to ask by the rank of the Prophet (saw)? Take a beggar who says, if you love your son, give me money. How does this affect the beggar asking you for something? The rank of the Prophet (saw) is high, but what have I done to ask by that rank? It is better to say O Allah because I love the Prophet (saw), or because I study the sunnah, etc.

Tawassul is something that brings you closer to another object. In Islam the general meaning is any good deed because they bring you closer to Allah. The specific meaning is something used to increase the chance of your du’a being accepted.

“O you who believe! Do your duty to Allah and fear Him. Seek the means of approach to Him, and strive hard in His Cause as much as you can. So that you may be successful.” (5:35)

Types sanctioned by the Quran and Sunnah,

1. With Allah’s Names and Attributes. This is the strongest Tawassul. There is no du’a you can think of, there is a Name of Allah that is appropriate for that du’a. “The most beautiful names belong to Allaah, so call on him by them.” (Al-A’raaf, 7:180)

1. Tawassul with one’s state, past and present. “He (Moosaa) watered (their flocks) for them, then turned to the shade, saying, “My Lord, whatever provision you send to me, I am in dire need for it.” (Al-Qasas, 28:24) And, “He said: My Lord! surely my bones are weakened and my hair is aflame with gray. As I implore You, my Lord, I never despair.” (Maryam, 19:4) (du’aa of Zakariyyah). This combines all the states. In the present he is old and feeble (present state), and You have responded to my duas in the past.

1. With one’s good deeds. “Once three persons (from the previous nations) were traveling, and suddenly it started raining and they took shelter in a cave. The entrance of the cave got closed while they were inside. They said to each other, O you! Nothing can save you except the truth, so each of you should ask Allâhs help by referring to such a deed as he thinks he did sincerely (i.e. just for gaining Allâhs pleasure). So one of them said, O Allâh! You know that I had a laborer who worked for me for one Faraq (i.e. three Saa’s) of rice, but he departed, leaving it (i.e. his wages). I sowed that Faraq of rice and with its yield I bought cows (for him). Later on when he came to me asking for his wages, I said (to him), Go to those cows and drive them away. He said to me, But you have to pay me only a Faraq of rice, I said to him, Go to those cows and take them, for they are the product of that Faraq (of rice). So he drove them. O Allâh! If you consider that I did that for fear of You, then please remove the rock. The rock shifted a bit from the mouth of the cave. The second one said, O Allâh, You know that I had old parents whom I used to provide with the milk of my sheep every night. One night I was delayed and when I came, they had slept, while my wife and children were crying with hunger. I used not to let them (i.e. my family) drink unless my parents had drunk first. So I disliked to wake them up and also disliked that they should sleep without drinking it, I kept on waiting (for them to wake) till it dawned. O Allâh! If You consider that I did that for fear of you, then please remove the rock. So the rock shifted and they could see the sky through it. The (third) one said, O Allâh! You know that I had a cousin (i.e. my paternal uncle’s daughter) who was most beloved to me and I sought to seduce her, but she refused, unless I paid her one-hundred Deenars (i.e. gold pieces). So I collected the amount and brought it to her, and she allowed me to sleep with her. But when I sat between her legs, she said, Be afraid of Allâh, and do not deflower me but legally. I got up and left the hundred Deenars (for her). O Allâh! If You consider that I did that for fear of you then please remove the rock. So Allâh saved them and they came out (of the cave).” (Reported by Al-Bukhari)

1. With du’a of a living person. “On a Friday a person entered the main Mosque through the gate facing the pulpit while Allâhs Messenger was delivering the Khutba. The man stood in front of Allâhs Messenger and said, O Allâhs Messenger! The livestock are dying and the roads are cut off; so please pray to Allâh for rain. Anas said, Allâhs Messenger raised both his hands and said, “O Allâh! Bless us with rain! O Allâh! Bless us with rain! O Allâh! Bless us with rain! Anas added, By Allâh, we could not see any trace of cloud in the sky and there was no building or a house between us and (the mountains of) Sila. Anas added, A heavy cloud like a shield appeared from behind it (i.e. Sila Mountain). When it came in the middle of the sky, it spread and then rained. And the Prophet went down with his beard wet.” (Reported by An-Nasaa’ee)

These are the 4 types of tawassul sanctioned in the Quran and Sunnah. All other types are innovation and shirk, and therefore not allowed. If you make tawassul to Allah in another way, it is innovation, but if it is to other than Allah, then it is shirk.