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Ummu Sufyaan
07-27-2007, 10:31 AM
:sl: brothers and sisters.
would anyone know a fatwa that indicates if the following is haram: sometimes i hear people say: "o my mother" in her absence, or "where are you my such and such..." is this considered as shirk??
also i hear people describing certain foods as divine, isn't Allah the only being/thing that is allowed to be described like that.

jazakallahu khair.

:sl:
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Pk_#2
07-27-2007, 12:41 PM
“We worship you alone and only your aid we seek.” (al-Fatiha, 5)
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Rafeeq
07-27-2007, 07:14 PM
I would like to add some more things in the answer given by sis Umma. I feel there is nothing if some one says without intension for the help of such kind we need to ask from Allah only. As in the pain we say, o mom, i am in pain. Why we are saying this, we consider her the most nearer to us and who is one will take care much more then any body else if come to know we are in pain.
But calling somebody who is not in the world even and nothing is in his/her hand for help is SURELY SHIRK and we should avoid to say and avoid to have such belief.
And Allah knows the best
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Abdul Fattah
07-28-2007, 01:22 AM
Selam aleykum
To answer your question I will quote from two different books, the first one in blue, except for the part I put the part that answers your question, I put that in red to draw your attention to it.

The First Fundamental:

So if you were asked: " What are the three fundamentals that a Muslim is supposed to know?" then say: " For a slave to know his Lord, his religion, and his prophet Muhammad (sallallaahu 'alayhi wa sallam)", and if you were asked: "Who is your lord?" say: " My lord is Allaah the one who is responsible for my up-bringing and the up-bringing of the whole universe with His blessings and He is the one I worship and I have no lord except Him. And the proof:
(All the praises and thanks be to Allaah, the Lord of the 'Aalameen ( mankind, jinns and all that exists).) (1:2)
And everything besides Allaah is an ‘Aalam (world), and I am a member of that ‘Aalam and if you were asked : "How did you come to know your Lord?" then reply: "With His signs and creations" and from among His signs are the night and day and the sun and moon and from among His creations are the seven skies and the seven levels of the earth and what is above it and what is in between them both and the proof is what Allaah the Exalted said:
(And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allaah Who created them, if you (really) worship Him.)(41:37)
And the statement of Allaah the Exalted:
(Indeed your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He Istawaa (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allaah, the Lord of the 'Aalameen (mankind, jinn and all that exists!)(7:54)
And a rabb (lord) is : the one who is worshipped.

The proof is the saying of Allaah the Exalted:
(Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped)(2:22)[/B]
Ibn Katheer (may Allaah have mercy on him) said:
"The creator of these things is the one deserving of worship." [3]

The types of worship that Allaah has ordained are Islaam, Eemaan ,and Ihsaan . From it (worship) are supplication, fear, hope, trust, love, reverence, paying homage, sacrifice, vowing , and other forms of worship that Allaah has ordained. All of these are for Allaah and the proof:
("And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah;)

So he who directs anything from it to other than Allaah is a polytheist and disbeliever. And the proof is what Allaah said:
(And whoever invokes (or worships), besides Allaah, any other ilaah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah, polytheists, pagans, idolaters, etc.) will not be successful.) (23:117)

And in the hadeeth: "Supplication is the brain of worship". [4]

And the proof:
(And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islaamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islaamic Monotheism)] they will surely enter Hell in humiliation!") (40:60)

And the proof for fear is His saying:
(so fear them not, but fear Me, if you are (true) believers.)(3:175)

And the proof for hope is the Saying of Allaah the Exalted:
(So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.)(18:110)

And the proof for trust is the statement of Allaah the Exalted:
("and put your trust in Allaah if you are believers indeed.")(5:23)
(And whosoever puts his trust in Allaah, then He will suffice him.)(65:3)


And the proof for love, reverence and paying homage is the statement of Allaah the Exalted:
(Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.)(21:90)

And the proof for fear (khashyah):
(so fear them not, but fear Me!)(2:150)

And the proof for turning to Allaah in repentance is
(And turn in repentance and in obedience with true Faith (Islaamic Monotheism) to your Lord and submit to Him, (in Islaam))(39:54)

And the proof for seeking aid:
(You (Alone) we worship, and You (Alone) we ask for help (for each and everything).)(1:5)
And the hadeeth, :"If you are going to seek aid then seek aid from Allaah." [5]

And the proof for seeking refuge:
(Say: "I seek refuge with (Allaah) the Lord of the daybreak)(113:1)
And:
(Say: "I seek refuge with (Allaah) the Lord of mankind)(114:1)

And the proof for imploring assistance:
((Remember) when you sought help of your Lord and He answered you.)(8:9)

And the proof for sacrifice:
(Say (O Muhammad): "Verily, my Salaat (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the 'Aalameen (mankind, jinns and all that exists). "He has no partner. And of this I have been commanded, and I am the first of the Muslims.")(6:162-163)

And from the sunnah, "Allaah has cursed he who sacrificed for other than Allaah." [6]

And the proof for fulfilling a vow:
(They (are those who) fulfill (their) vows, and they fear a Day whose evil will be wide-spreading.)(76:7)

[3] Tafseerul Qur`aanil 'Adtheem (1/62)
[4] This hadeeth is reported by at-Tirmidthee and it is weak, see al-Mishkaat (no. 2331). However, there is an authentic hadeeth with the same meaning which states: "Supplication is worship." See Saheehul Jaami'us Sagheer (no. 3407).
[5] Related by at-Tirmidthee, it was declared authentic by Shaykh Muhammad Naasirud Deen al-Albaanee in al-Mishkaat (no. 5302).
[6] Related by Muslim (3/1093-1094)
The second book I will inshaAllah quote from is called "Explenation of the three fundamentals" by
Sheikh Moh'ammed ibn Saalih' al-Oetmien, Sheikh Saalih' Aal s-Sheikh and Sheikh 'Abdoellaah ibn Djibrien. Which explains the book I first quoted from in more detail, below (in green) is the comment the book makes about the part of the above extract that I put in red. I have in this quote again put certain pieces in red which are directly answering your question.
(the text here will be a loose translation into English of a dutch translation, may Allah subhana wa ta'ala forgive me if I made errors)

Al-Istighaathah is to seek rescue and salvation from severe difficulties en destruction. It consists of many forms:
  1. Seeking rescue and salvation with Allah subhana wa ta'ala is one of the most excelent and perfect deeds and it was constantly practiced by the messengers and their followers. The proof for this is what the sheikh (may Allah have mercy on him) mentioned:
    ((Remember) when you sought help of your Lord and He answered you.)(8:9)
    This occurred on the day on which the Battle of Badr was fought, the Messenger of Allah (may peace be upon him) cast a glance at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. The Holy Prophet (may peace be upon him) turned (his face) towards the Qibla Then he stretched his hands and began his supplication to his Lord:" O Allah, accomplish for me what Thou hast promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth." He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said:. Prophet of Allah, this prayer of yours to your Lord will suffice you, and He will fulfil for you what He has promised you. So Allah, the Glorious and Exalted, revealed (the Qur'anic verse):" When ye appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession." So Allah helped him with angels.
  2. Seeking rescue and salvation with the death or with the living who are not present or incapable of granting salvation or relief. This is Shirk.
    This is performed by a person who thinks that these people have any control over the creation and has therefor assigned them a part of the Lordship that belongs to Allah. Allah subhana wa ta'ala says:
    Or, Who listens to the (soul) distressed when it calls on Him, and Who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah? Little it is that ye heed! (An-Naml 27:62)
  3. Seeking rescue and salvation with those who are alive, aware of the situation and capable of giving assistance and relief. It is permitted to seek help and relief with them. Allah subhana wa ta'ala says in the story of Musa (peace be upon him):
    And he entered the city at a time of carelessness of its folk, and he found therein two men fighting, one of his own caste, and the other of his enemies; and he who was of his caste asked him for help against him who was of his enemies. So Moses struck him with his fist and killed him. He said: This is of the devil's doing. Lo! he is an enemy, a mere misleader. (Al-Qasas 28:15)
  4. Seeking rescue and salvation with a living person who is not able to assist him, without believing that he has any form of secret power. For example, a person who is drowning calls for rescue to someone who is paralyzed. this is pointless and a mockery of the person who he asks for help and is therefor forbidden. Another reason it is forbidden, is that anyone who witnesses him asking for rescue to the paralyzed person, can be deceived into thinking that the paralyzed man has any secret form of special power enabling him of rescuing people.
Hope this helps :)
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Ummu Sufyaan
07-29-2007, 06:05 AM
:sl:
jazakallahu khair.
so based on the forth point mentioned, if person "a" was to call out person "b" in the latter's absence, to do them a favor (such as to pass them something, or do something which in general a human being is capable of doing), this is still classed as shirk??
:w:
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Sunni Student
07-29-2007, 02:35 PM
So would it be Shirk to Say:

O Sugar [i say this alot when i make a mistake]

bcuz sugar is a creation, and i know sugar cant hear me?

The answer is obviously that such is not Shirk, the same applies to expressions such as O Mother etc..

The Mother is a Creation, and the Mother cannot hear!

But in both cases the one saying the expression does not intend for any assistance or help
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Sunni Student
07-29-2007, 02:38 PM
format_quote Originally Posted by maryam11
:sl: brothers and sisters.
would anyone know a fatwa that indicates if the following is haram: sometimes i hear people say: "o my mother" in her absence, or "where are you my such and such..." is this considered as shirk??
also i hear people describing certain foods as divine, isn't Allah the only being/thing that is allowed to be described like that.

jazakallahu khair.

:sl:
Such expressions are said out of pain or desire, the one who says them does not affirm that the person they are calling can hear them nor are they requesting them for any assistance so in no right mind can this be considered as Shirk!
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Abdul Fattah
07-29-2007, 04:56 PM
format_quote Originally Posted by maryam11
:sl:
jazakallahu khair.
so based on the forth point mentioned, if person "a" was to call out person "b" in the latter's absence, to do them a favor (such as to pass them something, or do something which in general a human being is capable of doing), this is still classed as shirk??
:w:
Selam aleykum
Yes it is still shirk according to these sheikhs who wrote these books. And Allah subhana wa ta'ala knows best.
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islamirama
07-29-2007, 05:05 PM
There's a difference that needs to be made here inshallah.

The difference is when and when not to say "O xxx". With Allah we can say "O Allah ..." becuase we are calling upon Allah or even just talking to Him. We can say the same thing to humans and inanimate objects. Prophet s.a.w. have called on people by say "Ya ibn xxxx" ... "Oh son of so n so", we can call on other humans by using the same phrase. We can even say "O tree, why you not shade me" or anything else for that matter. Why? becuase we are talking to them and not worshiping them.

What does come into shirk is when we start calling the dead. When musilms say "ya ali" or "ya muhammad" and invoke on them them for help. The difference between say "ya muhammad" and "ya mother" when both are dead is that one is talking to his mother and other is asking muhammad s.aw. for something. So technically we can even say "ya xxx" to the dead if only we are talking. For example, "O mother, why have you left me?" we know well she can't answer but we still talk. Now what is shirk is when we go to saints graves and other places and say "O so n so, give me this or give me that" NOW we are falling into shirk.

If you have specific questions then you can share those with an alim and clear any confusion you may have. Islamqa.com is a good site to check out as well, lot of similiar questions asked by many others.

Allahu alim...
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Abdul Fattah
07-29-2007, 08:38 PM
Selam aleykum brother,
Do you have any proof that it's ok to invoke poeple when they are unable to hear and/or help you?
Do you have any proof that the death can hear us, and that it's ok for us to speak to them?
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islamirama
07-29-2007, 09:03 PM
format_quote Originally Posted by Abdul Fattah
Selam aleykum brother,
Do you have any proof that it's ok to invoke poeple when they are unable to hear and/or help you?
Do you have any proof that the death can hear us, and that it's ok for us to speak to them?
:w:

there's a difference in invoking them for something and just talking out to them, whether they can hear us or not. I've clearly said we can't invoke on them for help of any sort in any way or fashion.

In fact, i can even say "O clouds, bring some rain plz", the big difference in such a saying is how it is said. If i truly believe it's the clouds that bring rain and what not and i'm saying "i pray on you could to bring me rain" then that is clearly a shirk. But if know it is Allah who sends down rain then clearly we know i'm not invoking on the clouds like invoking on Allah, i'm merely talking to them, whether they listen or not. I can even say O islamirma why the heck u bother with this forum" and thus i'm talking to myself and yet it's ok becuse it's talk.

This maybe a bit complex for many to understand. So we'll stick to the basics. Talking to animate or inanimate objects is one thing and invoking them for aid is another. We should invoke only Allah for aid, help and what not.
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Sunni Student
07-29-2007, 10:12 PM
format_quote Originally Posted by islamirama
:w:

there's a difference in invoking them for something and just talking out to them, whether they can hear us or not. I've clearly said we can't invoke on them for help of any sort in any way or fashion.

So brother what is your opinion about the following:

I go to Madinah and at the grave of the prophet [peace be upon him] i ask him to make dua to allah for me, with the belief that he can hear me?
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Ummu Sufyaan
07-30-2007, 01:09 AM
:sl:
brothers, with all due respect, please speak with evidence. it's a serious matter.
:sl:
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Abdul Fattah
07-30-2007, 09:04 PM
Selam aleykum islamirama
there's a difference in invoking them for something and just talking out to them, whether they can hear us or not. I've clearly said we can't invoke on them for help of any sort in any way or fashion.
Brother if you are going to contradict a Quranic ayath, then at least show us a different one that shows us this case is an exception, because with proof for exceptions, we should follow this verse:
(And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islaamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islaamic Monotheism)] they will surely enter Hell in humiliation!") (40:60)
Or, Who listens to the (soul) distressed when it calls on Him, and Who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah? Little it is that ye heed! (An-Naml 27:62)
("And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah;)


In fact, i can even say "O clouds, bring some rain plz", the big difference in such a saying is how it is said. If i truly believe it's the clouds that bring rain and what not and i'm saying "i pray on you could to bring me rain" then that is clearly a shirk. But if know it is Allah who sends down rain then clearly we know i'm not invoking on the clouds like invoking on Allah, i'm merely talking to them, whether they listen or not.
You are making the same error as the Polytheists. They to believed in Allah and thought that the other Gods were just his spokesmen. they knew that none had real power accept if Allah subhana wa ta'ala knew it, yet at the same time they worshiped these false Idols. That is the same mistake as saying: "I'm not invoking the clouds for rain, I'm simply speaking to them even though I acknowledge rain comes from Allah subhana wa ta'ala.

I can even say O islamirma why the heck u bother with this forum" and thus i'm talking to myself and yet it's ok becuse it's talk.
Talking is not the same as asking something. Here the question is not an invocation but a rethorical question, it is not a request for something.

This maybe a bit complex for many to understand. So we'll stick to the basics. Talking to animate or inanimate objects is one thing and invoking them for aid is another. We should invoke only Allah for aid, help and what not.
Asking for rain towards the clouds or asking for help or relief of problems to your mom (while she is not around or unable to help you) is an invocation. So if you say only Allah subhana wa ta'ala should be invoked, then I say mashaAllah, so all the other invocations like asking rain to clouds and asking help from the person unable to help are shirk.

Selam aleykum sunni student
So brother what is your opinion about the following:
I go to Madinah and at the grave of the prophet [peace be upon him] i ask him to make dua to allah for me, with the belief that he can hear me?
Yes that is shirk to, the prophet peace be upon him forbade asking the death for anything.

First can you explain the difference between calling a person who is unable to hear and other objects such as the example of sugar i gave above? If not do you seriously think when i say O Sugar when i make a mistake i am committing Shirk?
No shirk is when you invoke (ask, request something), not if you merely call it y it's name.

It is not a matter of evidence, it is simple Logic, the word invoke is not the most befitting word for using the term 'ya'
Religious rulings are not made on what's logical, but on evidence from the Qur'an and the sunnah, if a person contradicts Quranic ayath based on their own logic, then that in it self is committing shirk, because at that point they place their own logic as superior over the logic of Allah subhana wa ta'ala. A believer says: Allah subhana wa ta'ala knows best, and follows teh guidance rather then looking for back doors based on logic. Just look at the story of the Jews and the abundant fish on the sabbath. They thought they had found a way out based on logic. They figured if they would put the nets out the day before, and haul 'm in the day after, they wouldn't have disobeyed the rules. They also placed their own logic as superior over Allah subhana wa ta'ala's logic, and Allah subhana wa ta'ala punished them severely.

As for the issue of usage of "ya". Allah subhana wa ta'ala knows. I never said anythiung regarding it. Sure it might have different meanings and usuage, but if you say "Ya mother" in times of distress, then that is not the same usage as some of the examples you brought forth. In other words, the fact that this word is also used in different forms, does not make a difference that this specific form apears to be an invocation (and Allah subhana wa ta'ala knows best).

Since none complied with my request for proof: :threadclo
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Sunni Student
07-31-2007, 04:15 PM
Yes that is shirk to, the prophet peace be upon him forbade asking the death for anything.
Please can someone direct me to a hadith where the Prophet [Peace be upon him] has said such? i am not looking for Quran Ayahs which some people interpret in a certain way whilst others do not accept it.
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Abdul Fattah
07-31-2007, 09:09 PM
Selam aleykum brother
I have a few comments.

1. Opening a new thread about this issue defeats my purpose of closing the previous one. The thread is closed, and it's closed for a reason. So I will merge this new thread with the old one.

2. If you wanted more information you could have pm'ed me instead of opening a new thread. So why did you prefer the later over the former? I take it it's not because you were looking for a way to propagandize your personal views instead of asking me questions.

3. Your question implies that Qur'anic ayath are inferior to hadeeth, which obviously isn't true. The first source of reference is always the Qur'an, and then hadeeth. If you say that the Qur'an can be misinterpret, well I reply so can teh hadeeth. If you're willing to go so far to defend your point of view that you even contradict Quranic ayath, then I don't see why you couldn't just dismiss any hadeeth as prone to interpretation either.

4. The Quranic ayath I quoted is not prone to interpretation, it is very direct and to the point.
And your Lord said: "Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation! (40:60)
Ibn kathir's tafsir says:

The Command to call upon Allah By His grace and kindness,

Allah encourages His servants to call upon Him, and He guarantees to respond. Sufyan Ath-Thawri used to say: "O You Who love most those who ask of You, and O You Who hate most those who do not ask of You, and there is no one like that apart from You, O Lord.'' This was recorded by Ibn Abi Hatim. Similarly; the poet said: "Allah hates not to be asked, and the son of Adam hates to be asked.'' Qatadah said that Ka`b Al-Ahbar said, "This Ummah has been given three things which were not given to any nation before, only to Prophets. When Allah sent a Prophet, He said to him, `You are a witness over your nation.' But you have been made witnesses over mankind; it was said to the Prophets individually, `Allah has not laid upon you any hardship in religion,' but He said to this entire Ummah:

[وَمَا جَعَلَ عَلَيْكمْ فِى الدِّينِ مِنْ حَرَجٍ]

(and [Allah] has not laid upon you in religion any hardship) (22:78) and it was said to the Prophets individually; `Call upon Me, I will answer you,' but it was said to this Ummah,

[ادْعُونِى أَسْتَجِبْ لَكُمْ]

(Call upon Me, I will answer you).'' This was recorded by Ibn Abi Hatim. Imam Ahmad recorded that Al-Nu`man bin Bashir, may Allah be pleased with him, said, "The Messenger of Allah said:

«إِنَّ الدُّعَاءَ هُوَ الْعِبَادَة»

l(Indeed the supplication is the worship. )'' Then he recited,

[ادْعُونِى أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ]

(And your Lord said: "Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!''). This was also recorded by the Sunan compilers; At-Tirmdhi, An-Nasa'i, Ibn Majah, and Ibn Abi Hatim and Ibn Jarir. At-Tirmidhi said, "Hasan Sahih.'' It was also recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, and Ibn Jarir with a different chain of narration. Allah's saying:

[إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى]

(Verily, those who scorn My worship) means, `those who are too proud to call on Me and single Me out,'

[سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ]

(they will surely enter Hell in humiliation!) means, in disgrace and insignificance. Imam Ahmad recorded from `Amr bin Shu`ayb from his father, from his grandfather that the Prophet said:

«يُحْشَرُ الْمُتَكَبِّرُونَ يَوْمَ الْقِيَامَةِ أَمْثَالَ الذَّرِّ فِي صُوَرِ النَّاسِ، يَعْلُوهُمْ كُلُّ شَيْءٍ مِنَ الصَّغَارِ، حَتْى يَدْخُلُوا سِجْنًا فِي جَهَنَّمَ يُقَالُ لَهُ: بُولَسُ، تَعْلُوهُمْ نَارُ الْأنْيَارِ، يُسْقَوْنَ مِنْ طِينَةِ الْخَبَالِ، عُصَارَةِ أَهْلِ النَّار»

(The proud will be gathered on the Day of Resurrection like ants in the image of people, and everything will be stepping on them, humiliating them, until they enter a prison in Hell called Bulas. They will be fed flames of fire, and given for drink a paste of insanity dripping from the people the Fire.)''

The hadeeth that supplication is a form of worship should be sufficient as proof from hadeeth that you asked. But next to that there is also the hadeeth about bidah that forbids it. That is because unless you can bring me proof that the prophet (peace be upon him) asked stuff from the deceased, that it is considered a bidah. So since bidah is forbidden, any act in religion (only in religion, so there is not the same limitation on actions like using a computer or flying by plane which the prophet, peace be upon him, didn't do either) that the prophet did not either do, command or approved of is forbidden. And since supplication is worship, supplication falls under religious acts.

Is not He Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations Is there any god with Allah Little is that you remember! (27:62)

I will again quote tafsir ibn kathir:
Allah points out that He is the One upon Whom people call in times of difficulty, and He is the One to Whom they turn when calamity strikes, as He says elsewhere:

[وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ]

(And when harm touches you upon the sea, those that you call upon vanish from you except Him) (17:67),

[ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْـَرُونَ]

(Then, when harm touches you, unto Him you cry aloud for help) (16:53). Similarly, Allah says here:

[أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ]

(Is not He Who responds to the distressed one, when he calls on Him,) meaning, Who is the only One to Whom the person in desperate need turns, and the only One Who can relieve those who are stricken by harm Imam Ahmad reported that a man of Balhajim said: "O Messenger of Allah, what are you calling for'' He said:

«أَدْعُو إِلَى اللهِ وَحْدَهُ الَّذِي إِنْ مَسَّكَ ضُرٌّ فَدَعَوْتَهُ كَشَفَ عَنْكَ، وَالَّذِي إِنْ أَضْلَلْتَ بِأَرْضٍ قَفْرٍ فَدَعَوْتَهُ رَدَّ عَلَيْكَ، وَالَّذِي إِنْ أَصَابَتْكَ سَنَةٌ فَدَعَوْتَهُ أَنْبَتَ لَك»

(I am calling people to Allah Alone, the One Who, if you call on Him when harm befalls you, will relieve you; and when you are lost in the wilderness, you call on Him and He brings you back: and when drought (famine) strikes, you call on Him and He makes your crops grow.) He said: "Advise me.'' He said:

«لَا تَسُبَّنَّ أَحَدًا وَلَا تَزْهَدَنَّ فِي الْمَعْرُوفِ، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَأَنْتَ مُنْبَسِطٌ إِلَيْهِ وَجْهُكَ، وَلَوْ أَنْ تُفْرغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَقِي، وَاتَّزِرْ إِلَى نِصْفِ السَّاقِ فَإِنْ أَبَيْتَ فَإِلَى الْكَعْبَيْنِ، وَإِيَّاكَ وَإِسْبَالَ الْإِزَارِ فَإِنَّ إِسْبَالَ الْإِزَارِ مِنَ الْمَخِيلَةِ وَإِنَّ اللهَ لَا يُحِبُّ الْمَخِيلَة»

(Do not slander anyone and do not think of any good deed as insignificant, even if it is only meeting your brother with a cheerful face or emptying your vessel into the vessel of one who is asking for water. Wear your lower garment at mid-calf length, or -- if you insist -- let it reach your ankles, and beware of lowering the garment below the ankles along the ground, for it is a form of showing-off, and Allah does not like showing-off.)

The Story of a Mujahid who fought for the sake of Allah

In his biography of Fatimah bint Al-Hasan Umm Ahmad Al-`Ajaliyyah, Al-Hafiz bin `Asakir reported that she said: "One day the disbelievers defeated the Muslims in a battle. There was a good horse which belonged to a rich man who was also righteous. The horse just stood there, so its owner said, `What is the matter with you Woe to you! I was only preparing you for a day such as this.' The horse said to him: `How can you expect me not to perform badly, when you delegated my feeding to the grooms, and they mistreated me and only fed me a little' The man said, `I make you a promise before Allah that from this day on, only I will feed you from my own lap.' So the horse began to run, and his owner was saved, and after that he only ever fed the horse from his own lap. This story became well known among the people, and they started to come to him to hear the story from his own lips. News of this reached the king of Byzantium, and he said: `A city where this man is, will be kept safe from harm.' He wanted to bring the man to his own city, so he sent an apostate (a man who had left Islam) who was living in his city to go to him, and when he reached him, he pretended that his intentions towards Islam and its followers were good, so the Mujahid trusted him. One day they went out walking along the shore, but the apostate made a pact with another person, a follower of the Byzantine king, to come and help him take the Mujahid prisoner. When they made their move, he lifted his gaze to the sky and said, `O Allah! He has deceived me by swearing in Your Name, so protect me in whatever way You will.' Then two wild animals came out and seized them, and the Mujahid came back safe and sound. '' The Inheritance of the Earth

[وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ]

(and makes you inheritors of the earth,) means, each generation inherits from the generation that came before them, one after the other, as Allah says:

[إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَآءُ كَمَآ أَنشَأَكُمْ مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ]

(if He wills, He can destroy you, and in your place make whom He wills as your successors, as He raised you from the seed of other people) (6:133),

[وَهُوَ الَّذِى جَعَلَكُمْ خَلَـئِفَ الاٌّرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ]

(And it is He Who has made you generations coming after generations, replacing each other on the earth. And He has raised you in ranks, some above others) (6:165),

[وَإِذْ قَالَ رَبُّكَ لِلْمَلَـئِكَةِ إِنِّي جَاعِلٌ فِى الأَرْضِ خَلِيفَةً]

(And (remember) when your Lord said to the angels: "Verily, I am going to place generations after generations on earth.'') (2:30) meaning, people who will come after one another, as we have already stated. Allah's saying:

[وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ]

(and makes you inheritors of the earth,) means, nation after nation, generation after generation, people after people. If He had willed, He could have created them all at one time, and not made some of them the offspring of others. If He had willed, He could have created them all together, as He created Adam from dust. If He had willed, He could have made some of them the offspring of others, but not caused any of them to die until they all died at one time; in this case the earth would have become constricted for them and it would be too difficult for them to live and earn a living, and they would have caused inconvenience and harm to one another. But His wisdom and decree ruled that they should be created from one soul, then their numbers should be greatly increased, so He created them on the earth and made them generation after generation, nation after nation, until their time will come to an end and there will be no one left on earth, as Allah has decreed and as He has completely counted out their numbers. Then the Resurrection will come to pass, and each person will be rewarded or punished according to his deeds. Allah says:

[أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ أَءِلَـهٌ مَّعَ اللَّهِ]

(Is not He Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations Is there any god with Allah) meaning, is there anyone else able to do that, or a god with Allah worth worshipping -- while you know that He is the only one who can do that, having no partners

[قَلِيلاً مَّا تَذَكَّرُونَ]

(Little is that you remember!) meaning, how little they think about that which would guide them to the truth and show them the straight path.
Reply

Muhammad
07-31-2007, 10:30 PM
:sl:

May I also add that aspects of this topic have already been discussed in the past. Please refer to such threads which can be found in the Aqeedah section for further information - there is no need to repeat them:

http://www.islamicboard.com/aqeedah/...phet-saws.html
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