The Aqeedah Course - Lesson 6 - SHIRK || Abu Ibraheem Hussnayn

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@SiratAlMustaqeem 7 жыл бұрын

Like you taught me... I will say Jazakallahu Khayra to you rather than Thank you, because Allah Subhanahu wa ta'ala has given us better phrase than 'Thank you' Your Lessons are great, and you are a great Sabab through which Allah Subhanahu wa ta'ala taught me a lot of 'organised' knowledge :)

@PeterboroughDawah 7 жыл бұрын

Sirat Al Mustaqeem Jazak'Allahu khair we shall pass on your message.

@SiratAlMustaqeem 7 жыл бұрын

Peterborough Dawah Brother Abu Ibrahim Hussein also taught me that it should be pronounced 'Jazakallahu Khayra' and not 'Jazakallahu Khayr' :)

@PeterboroughDawah 7 жыл бұрын

Sirat Al Mustaqeem saying Jazak'Allahu khair or khairah or khairan are all acceptable

@akh803 4 жыл бұрын

*||Video notes||* *Recap from **0:00** to **5:40* *Fear* - There are three types of fear. The first type is the legislated fear, that you fear Allaah the way you don't fear anything else, this is an act of worship, this fear and awe of Allaah leads you to seek his pleasure over the pleasure of everything else. The second type is the natural type of fear e.g. fear of spiders, lions, the dark, this is natural and does not amount to worship. The third type is the haraam type of fear which is when you fear something so much that it leads you to seek its pleasure over the pleasure of Allaah or you do acts of worship to that thing seeking its protection, but if for example someone says they will kill you unless you revile Islam then it is permissible to do that to save your life. - With regards to the third type, Allah says (translation of the meaning): And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden. [72:6]. The tafsir is that when someone was travelling and would stop in an open valley to get rest and shelter, one of them would call out and say 'I seek refuge in the jinn of this valley and I seek protection from the jinn of this valley' and he would then seek his refuge in that jinn. Seeking refuge is an act of worship. - We mentioned some of the statements of the tongue which are worship. We don't swear on any person's life, we can only swear by Allaah. Nothing else is worthy of us taking an oath by it. Likewise, we defend the truth, make dua, say shahaadah, make dhikr, all of this is from the worship done with the tongue. - There are acts of worship done with the body like slaughtering, prostration, tawaaf, rukoo and so on. - That is the end of teaching tawheed, now we are going to talk about the opposite of tawheed which is shirk. *Shirk* - Shirk is to make a partner with Allaah in any way, shape or form. - When you look at the opposite of something, it beautifies that thing for you e.g. if you've been outside in the cold and come into a warm house you will appreciate the warmth more. So looking at the filth, worthlessness and uselessness of shirk, this should beautify tawheed for us. - We need to know about shirk so we can stay away from it. - Why study about shirk? The one who commits shirk will never be forgiven by Allaah. Allaah says (translation of the meaning): Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin. [4:48]. A person can commit every crime but be a person of tawheed - when he meets Allaah then Allaah will forgive him if He wills. But a person can seem so outwardly pious but die upon shirk, Allaah is telling us that he will never forgive this person. Murder, riba, theft, lying, slandering, backbiting, undutifulness to parents, deserting the Muslim army, none of these sins or any other sins are greater than shirk. - People like Florence Nightingale and Nelson Mandela who did good, it doesn't matter if they died upon shirk. Shaitan will let people carry on doing good because as long as they die upon shirk they will never be forgiven. - The one who dies upon shirk will enter the hellfire and will never leave the hellfire. Jannah is haraam for these people. - The next reason to study shirk is because the right of Allaah is that we don't commit shirk with Him, as was stated in the hadith. - The next reason is that the message of all the prophets and messengers was to warn against shirk. Nuh was around for over 900 years and his message, as with all prophets and messengers, was to worship Allaah and stay away from the things worshipped besides Allaah. - The next reason is because tawheed is a condition for the acceptance of actions. If you die upon shirk then it doesn't matter if you prayed, gave charity, fasted, if you die upon shirk then none of those actions will be accepted. Our elders may do a lot of good deeds but also commit shirk with Allaah. - Allaah says (translation of the meaning): And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your work would surely become worthless, and you would surely be among the losers." [39:65]. - We need to tell people to stop making dua to the grave, slaughtering to the dead, calling upon the Prophet (salla Allaahu 'alayhi wa salaam) and believing he has knowledge of the unseen. *Two types of shirk* - Minor shirk and major shirk - Major shirk ejects a person out of the fold of Islam. This means ascribing to other than Allaah something which only belongs to Allaah. - Shirk may be outward or inward. Outward shirk could be prostrating to the graves, doing tawaaf around graves, slaughtering an animal (which is an act of worship) to a grave. The point is that it is clear that what Hindus etc are doing when they prostrate to their gods is shirk. But within the muslim community people are also committing shirk. From the inward actions, if you fear something more than Allaah, if you love something more than Allaah, if you are in awe of something more than Allaah, if you want to seek the pleasure of something more than Allaah, if you rely on something more than you rely on Allaah, all of these things constitute shirk. - Shirk may take the form of beliefs. For example if you believe putting a picture of a person up in the house is a means to the protection of Allaah then this is minor shirk. But if you believe that the picture itself will protect you (as many people do) then this is major shirk. Also, the belief that the Prophet (salla Allaahu 'alayhi wa salaam) has knowledge of the unseen - many people believe that he knows every single bit of knowledge, this is only for Allaah so that belief makes you a mushrik. Some people believe he is haathir and naathir and that when they call upon him that he can hear them. - If a person wears ta'weez and says he has no belief regarding it, so he doesn't believe it is a means to protection or that it itself will protect him, perhaps he just wears it for fashion, the scholars say this is a major sin because it is an imitation of the people of shirk. - Shirk may take the form of words. E.g. if someone directs dua to anything other than Allaah then you become a mushrik because dua is worship. - Shirk may take the form of actions. Some sufis prostrate to their awliyaa. *Minor shirk* - Minor shirk includes everything that leads to major shirk, or those things that are mentioned in the Qur'aan and sunnah as being minor shirk. - It usually comes in two forms. Firstly it is being emotionally attached to a means which is not a means legislated in Islam e.g. some people hang a black string on their car believing that because of that string that Allaah will protect them, or in some countries people hang up 'the hand of Fatima' believing that Allaah will protect them because of it. Secondly it could be venerating people in a way which they don't deserve, e.g. swearing by your mother's life (but if you believe she is worthy of being sworn by then that is major shirk) - Riyaa (showing off) is minor shirk because the Prophet (salla Allaahu 'alayhi wa salaam) specified this for us in the hadith. - If shirk is mentioned in the Qur'aan and sunnah and it's not 'ash-shirk' then it falls under minor shirk (ash-shirk is in the definitive and refers to major shirk). - We know that incantations and amulets and love spells are shirk from the hadith of the Prophet (salla Allaahu 'alayhi wa salaam), meaning that hanging and wearing these things is shirk, if you believe they are the means and Allaah protects you because of it then this is minor shirk, but if you believe they themselves protect you then this is major shirk. - We said that if the sahaabah understood something to be minor shirk then we take their understanding. Abu Dawood (3910) narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,” three times, and there is no one among us but (will have some of that) but Allaah will rid him of it by means of tawakkul (putting his trust in Allaah). --> So if believing in omens was major shirk then tawakkul would not be enough to rid you of it, because you would have left the fold of islam and tawakkul would not bring you back into Islam. So Ibn Mas'ood is explaining how they understood tiyarah, they understood tiyarah to be minor shirk. So because of the understanding of the companions, we take their understanding. - We all need to fear shirk. The Prophet (salla Allaahu 'alayhi wa salaam) would make a dua: Allaahumma inni a’oodhu bika an ushrika bika wa ana a’lam wastaghfiruka lima laa a’lam (O Allaah, I seek refuge with You from associating anything with You knowingly, and I seek Your forgiveness for that of which I am unaware). Of course the Prophet (salla Allaahu 'alayhi wa salaam) never fell into shirk but it shows how much he emphasised on staying away from shirk. - Ibrahim made a dua asking Allaah to keep him and his children away from worshipping idols. This was the close friend of Allaah who stood up for tawheed when he was a youth, but he was making a dua seeking refuge from shirk, so definitely we need to fear shirk. - In the next lesson we will look at how people commit shirk in the three categories of tawheed, especially the third category of tawheed.